CHAPTER IV: RECONCILIATION OF THE SOUL AND GOD.

RECONCILIATION OF THE SOUL AND GOD.

To investigate the doctrine of reconciliation, in the sense of the theological schools, would require a much broader basis than the materials which belong to our proper subject afford. That subject deals only with the personal teaching of Jesus Christ, and with the bearings of his teachings as he himself exhibited them, on the wants of human nature and on the state of the world. It does not reach the later expositions of the Christian faith by the Apostles; and still less, that classification of its articles, which was not accomplished till long after their times; and least of all that elaborated system, the boast of modern theology, so minute in its details and marked by such rigorous regard to logical order. Two subjects were prominent in the personal teaching of Christ--the soul and God. But there was an obvious design in the selection of these subjects, besides their intrinsic importance. In interpreting the soul and in revealing God, Jesus aimed at more than simply communicating new and ennobling knowledge to the world. What humanity needed was not merely to understand the soul and to understand God, it needed still more to learn how the soul might be restored to God, and how God might again dwell in the soul. The world knew and felt to its core that its spiritual relations were awfully deranged, but the source and cause of the evil it knew not. Jesus declared that the grand and sole cause was to be found in willful departure from God, departure in conscience, in affection, in thought. The two beings most nearly related to each other in the universe, man and God, the son and the Father, had become estranged and almost unknown to one another. On the part of God, indeed, there had been nothing but anxious love, agencies, messages, influences of love, from age to age, in order to overcome and subdue his children. He had never but seen and known them well in their wanderings and darkness; but they had almost ceased to know or think of him. The first deliberate act of separation from God proved not only itself an evil thing; it was a spreading evil, a self-perpetuating, self propagating disease in the soul. Divergence, once commenced, increased rapidly, and separated man from God by an ever-widening gulf. The process of alienation was extensive as it was swift, just as when an inconsiderable speck spreads and deepens into a thick, black cloud, and at last clothes the whole heavens with darkness. The true God was driven out from the spirit ho had created, and man gradually lost almost all knowledge and all faith. The evidence of history, secular and sacred, as to the condition of the ancient world, is uniform and decisive. The uncertainty that hung around even the being of God, the profound ignorance of his nature and character, the multiplication of objects of worship, the conversion of the glorious One into an "image made like to corruptible man and to four-footed beasts and creeping things"--these all utter a language not to be misunderstood. The son of God had almost ceased to know that he had a Father, or who was his Father.

This ever-widening separation, again, between man and God, contained within itself manifold spiritual calamities. God is the Fountain of infinite rectitude, purity, wisdom, truth, and love; and the entire system of things created by him in all its parts, and especially the moral nature of his children, as he formed them, was an expression and embodiment of these principles. It belonged to the moral nature of man as constituted by God, it was its positive destiny to move in harmony with the Eternal Reason, and the Eternal Will, and thus moving, to be as surely blessed in its degree as God himself is. The act of willful departure from God, therefore, was not simply a violation of filial duty on the part of God's children; it was direct separation from rectitude and wisdom and all moral excellence, and, in another form, as certainly, from happiness, from peace, from life as God had constituted life to man. Thenceforward there were two wills and two courses--the will of God and his infinitely wise, right and good system; the human will, and its course of folly, of moral evil, of necessary suffering.

But the secondary and remoter consequences of departure from God were not less lamentable, than its primary effects. The laws of spiritual providence possess an almighty, retributive energy. Never a wrong can be done to God without its recoiling on the wrong-doer, with direful violence. Men were faithless to God, and ere long they were false to themselves; they abandoned God, and ere long they became strangers to themselves; first they dishonored God, and then they degraded their own nature. In a world from which the true God had been banished the human soul was trodden in the dust, and its holier powers and its immortal destinies were shrouded in thick darkness. The first and highest relation, the relation to God, being violated, all other relations were in their turn overthrown, and the spiritual nature. itself became a disorder and a ruin. Separation from God is not a partial, but a universal and unmitigated evil, it is death. The stream cut off from the fountain must be dried up, the branch severed from the tree must wither, the plant torn up from the soil must die. The root, not only of our animal, but of our intellectual and moral life, is in God. We are branches of the mighty Tree of universal spiritual existence, we are streams from that Fountain, which alone supplies the water of life in whatsoever channels it flows. To be in God--that is, to think, feel and choose in harmony with rectitude, purity? wisdom, truth and love--is the original constitution, the life of the Soul; it is its destiny, its freedom also, its glory, its very being. To depart from God, on the other hand, is to unite with folly, with wrong, with suffering. This is intellectual and moral ruin; it is truly death, such death as is possible to a rational and moral nature.

The union of minds, whether of the created with each other or of the created with the uncreated, can consist only in knowledge, love, confidence, and sympathy. For the real union of any two souls it is essential, first, that they understand, and then that they appreciate and esteem one another; that they cherish a mutual confidence and a sympathy in each others' pursuits, tastes, and aims. Ignorance, dislike, distrust, and want of sympathy, it is seen in a moment, must be death to their union; and, on the other hand, that union is obviously more living and more real as their knowledge and esteem of each other are increased, and as their mutual confidence, sympathy, and love are deepened. The death of the human soul, in relation to God, is ignorance or false views of his character, indifference, or dislike, distrust, and want of sympathy. The life opposed to this death is right views of God. The source of peace, of holiness, of all that constitutes in the truest sense being to the soul in its relation to God, is right views of him, of his purity and his goodness, and of his merciful intentions toward his fallen children. It is a new and loving recognition of the character of God, it is recovered childlike trust in him, it is intelligent sympathy with his gracious procedure and plans. By knowledge, love, confidence and sympathy the untreated and the created mind are reunited, and no other union than this is possible to them. This is the righting again of the first and highest of all our relations, our relation to God; the only righting again which is needed or is possible; and this is grounded in the free surrender of the understanding, conscience, and heart to that Eternal Will which is rectitude, purity, wisdom, truth and love. This is life, re-newed life. The stream is connected again with the living Fountain, the branch is grafted in again into the Tree, the plant is rooted again in the parent Soil. The prodigal son returns again to his Father's house and his Father's heart. The two beings the most nearly related to each other in the whole universe--God and man--who were so awfully estranged are brought together, reconciled.

The reconciliation of the soul and God was the highest end of the personal ministry of Jesus. He often spoke of this as connected with his life, and as still more mysteriously related to his death. "God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish but have everlasting life." [63] "The Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many." [64] "I am the good shepherd: the good shepherd giveth his life for the sheep." [65] "I lay down my life for the sheep." [66] "Therefore doth my Father love me, because I lay down my life that I may take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father." [67] "Behold, we go up to Jerusalem and the Son of Man shall be betrayed unto the chief priests and unto the Scribes, and they shall condemn him to death." [68] "All ye shall be offended because of me this night for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad." [69] In the reconciliation of men to God, Jesus expected and was prepared to sacrifice his life; and in point of fact he did sacrifice his life for this end. No devout examiner of the Christian books can doubt that the wonderful passages which have been quoted most distinctly teach that the death of Christ not only marks an era of the most solemn interest in the development of his religion, but fills an extraordinary place, and exerts an extraordinary power among the active forces of Christianity. Whatever other connections it may have, its relation to Jesus himself, as the highest expression of his love, and the strongest evidence of his invincible moral courage, and its relation to men as a mighty spiritual power acting upon the heart of the world, are beyond debate. But the whole of the ministry of Christ, and not the tragical close of it only, was a ministry of reconciliation. His life as well as his death was sacrificial and atoning. The soul and God at once, no longer divided by sin, by ignorance, enmity, distrust, but re-united and reconciled; for this Jesus both lived and died. The soul and God, as doctrines, constituted the chief theme of his teaching; but the doctrines were proclaimed because they contained the seed of life, of everlasting life to a dying world, and were fitted to originate a deep and vital change in men's consciences and hearts. In dealing with these doctrines, Christ's methods were various, but his aim was uniform; it was that men might recognize God and be reconciled to Him. Sometimes he revealed the soul to itself, its greatness and responsibility, its condition and its danger, and thus prompted it to rise to its own lofty sphere of thought and of action. Again, he revealed God to the soul as its Father, from whom it ought never to have been separated, and in reconciliation with whom only it could have peace and life. On the one hand, a deep and living faith in the destiny, the wants, and the claims of their own spiritual nature; on the other hand, a deep and living faith in the Father of their souls--these constituted the grand, the pressing necessity of human beings in that age; they do so not less at this moment. Jesus sought, therefore, first to place within men a perpetual spiritual presence, and then to surround men with a perpetual Divine presence. By his life and by his death, he sought to restore God to man, and man to God. The spiritual restoration and regeneration of the world, in other words, the establishment of a reign of God in the human soul, forms the true idea of the personal ministry of Christ, the true idea of his life, the true idea of his death. __________________________________________________________________

[63] John, iii. 16.
[64] Matt., xx. 28.
[65] John, x. 11.
[66] John, x. 16.
[67] John, x. 17.
[68] Matthew, xx. 18.

[69] Matthew, xxvi. 31. __________________________________________________________________ __________________________________________________________________

PART V.
THE ARGUMENT FROM HIS WORK TO HIS DIVINITY.

Human systems of religious truth.--Mohammedanism.--Hindooism and Buddhism.--Talmudism.--Ancient Jewish Scriptures.--Stoicism, earlier and later.--Errors and Excellences.--Socraticism or Platonism.--Philo-Judæas.--Life of Socrates.--His Death.--His Faith and Hopes.--Christian views of them and him.--Christianity contrasted with Teaching of Socrates.--Solution, Christ's true Divinity. __________________________________________________________________

IF the representation of the teaching of Christ which has been offered be faulty, it is by defect, not by excess. For our purpose it may have been sufficient; but it is only by the critical and minute study of the discourses and sayings of Jesus that we learn to do full justice to his character as a Teacher, and that we gain an impression at all adequate of his spiritual opulence and power. The words of this Being, even on common occasions, discover a breadth and universality without example; they are always very simple, but profoundly suggestive, sometimes of inexhaustible force. Jesus not only announces separate ideas of the highest value, but his sayings may be likened to rich seeds or roots of truth, from which spring up manifold living growths. Again, in dealing with a profound, hard, dense subject, a single utterance of his shall discover it to its depths, and leave it luminous forever. The free and earnest soul deeply pondering the sentences which fell from his lips, feels itself in a lofty and holy region, where new expanses of light and glory in-all directions break upon the sight; where forms of truth, long familiar, open freshly, and disclose unimagined wonders; and where an overpowering sense of reality, of living energy, and of Divinity is created. But this experience can not be gained without devout, profound and close study of the Gospels; and, as the study in the becoming temper of mind is prolonged, the experience, instead of fading, deepens marvelously.

The teaching of Jesus of Nazareth, as we have attempted to describe it in the last chapter, must now be compared with whatever portions of professed truth the world has received from other hands, in other places and ages. A spirit of strict impartiality must guide the comparison.

I. The latest noticeable antagonist of Christianity is the system which owes its birth to the genius, perhaps the piety, of Mohammed; and to which, on several obvious grounds, no inconsiderable importance belongs. It has spread itself over a large part of the globe; it is accepted by a hundred and fifty millions of the human race; and is, in itself immensely superior to all the forms of polytheism. The doctrine of One Supreme God, and of his all-ruling providence, is invaluable, and must have exerted a mighty influence for good wherever it has been received. But an examination of this system is unnecessary here, and chiefly on two accounts:--First, not to notice the extravagances and follies which it contains, it is at variance in many parts with the established facts of science, and in many other parts with just moral sentiments. Second, in all its really important aspects, it is a copy from Judaism, or from Christianity, or from both. None acquainted with the Jewish and Christian Scriptures--the latter and especially the former, much more ancient than the Koran--can doubt this fact for a moment. Altogether, in spite of its redeeming features, as a communication of spiritual truth to the world, a message respecting God, or respecting man, respecting the divine government, or respecting human destinies, it does not admit of being compared with Christianity.

II. At the opposite extreme in point of time from the religion of Arabia, and not less opposite in point of character, stand the Hindoo or Brahminical and the Buddhist systems. Our notice of them shall be very short, and it is on this account that we have ventured to depart in this instance from the chronological order. The great antiquity of these systems invests them with interest and importance. Buddhism belongs to a period at least several hundred years before the age of Christ, and Brahminism is certainly many centuries earlier, and may have been even much earlier than this, indeed is probably the most ancient form of religion now existing in the world. The one holds possession at this day of nearly the entire population of Hindostan, the other is adopted by the three hundred millions of the Chinese empire. The Hindoo or Brahminical religion is in form and even in essence an enormous polytheism, if indeed it be not rather a true pantheism. The Buddhist system is virtually a philosophical atheism. In the one, whatever underlying unity it may be possible to discover, all the powers and parts of the universe are held to be proper objects of worship, are indeed truly divine, inasmuch as they are all alike emanations of the divinity. In the other there is no God but intellect. The Buddhist, though he may exalt the idea of an abstract intellectual unity, though he may recognize the concentration of the idea in saint or sage, or may fancy it diffused and distributed in innumerable forms, in reality worships nothing higher than his own soul, or the conception of that soul, developed under more propitious circumstances than his individual life has supplied. Eastern scholars, who have examined the Hindoo Vedas, inform us that, along with much of a very opposite character, they contain passages of great sublimity on the holiest and grandest subject of thought, the Infinite Intelligence, the Fountain of Light and Life; and also many lessons of benevolence, purity, wisdom and justice. Christians receive the information with thankfulness, and are glad to believe that any such rays of light, however feeble and few, have fallen upon the darkness of the world. But they can not on this account conceal from themselves or the less deplore the idolatry, the pantheism, the moral abominations, the monstrous system of worship, and the monstrous forms of human society which have grown up beneath the shelter of Brahminism and Buddhism.

III. We return to the order of time; and, beginning with the age of Mohammed, and passing back from it toward the Christian era, we meet with certain Jewish writings, to which it is maintained the teaching of Jesus of Nazareth was largely indebted. The modern Jew asserts with much assurance, that all which is really valuable in the sayings of Christ, was borrowed, more or less directly, from the Talmud. That collection of traditions, and of expositions of the ancient Scriptures, known by this title, consisting of the Mishna or text, and two commentaries, the one the Gemara of Jerusalem, and the other the Gemara of Babylon, has long been regarded by the Jewish people, and is still regarded, with the highest veneration. We do not profess to be able to discuss the still debated question of its antiquity and authority, nor is such discussion at all necessary for our purpose. It is admitted freely, that much of what the Talmudical books contain was current among the Jews in the time of Christ, and probably long before it, and therefore it is possible that he may have borrowed from this source. It is admitted, also, that these books present some important religious and moral truths but it is at the same time just as undoubted, that the mass of their contents is frivolous, and even false. At all events, the Jews themselves do not deny that these writings are far inferior to the ancient inspired Scriptures. They may interpret, expand, or impress the revelations of the Old Testament, but they themselves offer no new revelation, and add nothing to the divine light before shed down from heaven. It will, therefore, be satisfactory and direct, at once to compare the teaching of Jesus with the system of truth in the ancient Scriptures.

IV. The peculiar poetical imagery, and the magnificent and gorgeous diction, which distinguish many passages of the Old Testament, are palpably wanting in the Christian Gospels. The lawgiver, the reformer, the poets, and the prophetic sages of ancient Israel speak in the name of Jehovah, in grand and solemn tones; but in the New Testament an apparently humble individual, using only the most familiar and simple language, claims to instruct the world; so that if there be sublimity here, it must lie in the thoughts themselves, not at all in the form in which they are presented. Christians have not been reluctant to honor the inspired seers of Israel; on the contrary, they entirely believe that the Old Testament and the New are not hostile, but harmonious revelations. They find in the ancient devotional poetry of the Jews a profound analysis of religious experience, and a freshness and fervor of pious feeling altogether unsurpassed, and they rejoice to acknowledge that there is a large amount of imperishable truth which is common to both Scriptures. But that the later is borrowed from the earlier, and is only an imitation, a repetition of it, is not only denied, but it is maintained that this is both more lucid and more complete than that, and also contains discoveries which are entirely unknown to the more ancient book. We look in vain in the Old Testament for the radiant and overflowing benignity of the New--in vain for the universality, simplicity, and freedom that distinguish the New. The doctrine of a reign of God in the minds and hearts of all men is not found, there, nor the uniform assertion of the pure spirituality of worship, and of the purely spiritual nature of the Great Object of worship, nor the luminous revelation of the soul in its reality, greatness, accountability, and endless life, or of that attribute of the divine nature which most of all endears God. to man--Paternity. The soul and the Father of the soul, the return of the soul to its Father, and the reign of the Father in the soul, these, in their highest form, belong peculiarly to the teaching of Jesus, and they exalt it, immeasurably above not only all Talmudical and Rabbinical writings, but even the divine oracles of an earlier age.

V. About three hundred years before Christ, Athens, rich in great men and in systems and sects, listened to the claim of a new teacher, Zeno, the founder of a new school. The system of the Stoics merits attention in this place, not so much in its early as in its later form. It became at last a theology and an ethical code more than either a physical or metaphysical philosophy, and at the commencement of the Christian era, and for two centuries later, it exerted no inconsiderable influence on the world. The names of Zeno, of Cleanthes, of Epictetus, and of Marcus Antoninus, are not forgotten at this day, by those who are interested in the genuine efforts of the human soul, and who watch the strugglings of the light of God with the darkness of the world. At the same time, it must not be forgotten, that the stoicism which is represented to us by this name was the product, not of a single mind, but of the combined efforts of many noble minds for a succession of ages. They, wisely profiting by the defects and errors of other systems, extracting however the best portions of them and making important additions to them, succeeded at last in forming a new whole, which reflected great glory on the intellectual and moral powers which were capable of producing it. It was this finished and final form of the stoical system which was extensively embraced before the age of Jesus, and for two centuries later. And it is this, the work of many minds and many ages, which is to be compared with the labors of a single person during a course of only three years, the probability, amounting nearly to certainty, being that the work was indebted to this very person for some of its later and most valuable peculiarities.

It would be easy, without any injustice, to produce a humiliating account of the errors of stoicism. We can not wonder that, on subjects which to this day defy speculation, such as the essential nature of things, the reasonings of the Stoics should be puerile and contradictory. The idea of infinity or incorporeity, they were able to attach to nothing, except the vacuum which encompasses the universe. An infinite, even an incorporeal God in the proper sense of the term, they knew not. Philosophers of this school speak of the incorporeal reason, but they can mean only the unembodied reason. Between God and matter they recognized no essential distinction, and their highest conception of the difference was expressed when they said that God was the informing principle of matter. Hence many of them identified God with the ether, which spreads itself over the exterior surface of the heavens; and this ethereal substance they imagined contained the vital principles from which all forms of existence are produced, but not by the will of a creator, but by necessity of nature. If to them Reason or God was underived, so also was the matter of the universe. By no sect was the doctrine of absolute fate more thoroughly adopted than by the Stoics. As they invariably represent it, a necessary chain of causes and effects encircles the whole universe, the divine reason and material things alike. "Whatever that be," says Seneca, "which has determined our lives and our deaths, it binds the gods also by the same necessity. Human and divine things alike are carried along in an irrevocable course." [70]

Large and just exception must be taken to the doctrine of this school on the subject of moral excellence, its foundation, its nature, and its laws. Piety toward God, as they described it, is little else than a callous surrender to irresistible fate; self-government is crucifixion of the best affections of the heart; the highest crime against God and against nature, self-destruction, is vindicated, and, in certain circumstances, even commanded as a duty; and benevolence, instead of being generous love, is devotion to an abstract idea, a cold calculation, an act of homage to reason. The human race is a unity, of which no part can be injured without evil to all the rest; and such injury, therefore, they argued, it is the part of wisdom to prevent or remedy. The obvious tendency of some parts of the stoical system was to nourish pride, to create heartlessness, and even hypocrisy, and to make men unnatural and artificial. The virtuous Stoic was proudly and coldly strong, was superior to pleasure and pain, would relieve the afflicted, and protect himself against personal injury, but would at the same time, repress all pity for others, and all sorrow on his own account.

But, in spite of numerous and serious errors, the ethical system of the Stoics was wonderfully grand, and wonderfully pure. When we think of principles like the following--"that the highest end of life is to contemplate truth, and to obey the Eternal Reason and the immutable law of the universe; that God is to be revered above all beings, to be acknowledged in all events, and to be universally submitted to; that the noblest office of wisdom is to subject the passions, dispositions, and conduct to reason and virtue; that virtue is the supreme good, and is to be pursued for its own sake, and not from fear or from hope; that it is sufficient for happiness, and is seated only in the mind, and being so, renders men independent of all external events, and happy in every condition; that the consciousness of well-doing is reward enough without the applause or approbation of others, without even their knowledge of our good deeds, and that no prospect of self-indulgence, and no fear of loss, or pain, or death must be suffered to turn us aside from truth and virtue;"--when we hear such principles as these distinctly maintained by the sages of this school, it is impossible to withhold from them our admiration, and to repress a profound feeling of thankfulness to the Great God. These are some of the redeeming features of the stoical morality, which rendered it incomparably superior to all the ancient systems, with one wonderful exception, the system of which Socrates was the founder and Plato the chief expositor. [71]

VI. Upward of a hundred years earlier than the time of Zeno, Socrates questioned, perplexed, stimulated, and instructed the people of Athens. His name, and that of his disciple Plato, are associated with what is justly regarded as the most luminous and refreshing passage of ancient profane history, whether as it respects philosophy or as it respects religion. The philosophy of Plato differs in form, still more in its details, and especially in its completeness and refinement, from that of Socrates; but in ethics and religion the master and the disciple are entirely identified; and it would be. idle to attempt to distinguish between them.

About the time of Christ, or shortly afterward, a profound interest in the doctrines of Socrates and Plato was awakened throughout the Jewish world, by the writings of Philo of Alexandria. These writings are a compound of Judaism, Orientalism, and Platonism; but the Platonic element very decidedly predominates. It may be safely pronounced impossible that Jesus of Nazareth can have been acquainted with the works of the Alexandrian Jew. It is quite incapable of proof, and is most improbable, that any of these works were even in existence, in the lifetime of Christ. If they were, it can have been only a short while; and nothing is more unlikely than that Jesus, in an obscure village, and in the position of a working man, had even heard of them, far less examined them. The fact, however, is interesting, and it directly bears on our investigation, that not only the Gentile, but even the Jewish world, during the primitive age of Christianity, was familiar with the system of Socrates and Plato.

It is not necessary here to point out the defects and errors of that system. They are confessedly important and numerous. For example, Socrates distinctly maintained the pre-existence of human souls, before their entrance into the bodies of the present race of men. He taught also the transmigration of souls--at least their possible occupation of other bodies after the death of those they now inhabit--and, as the punishment of their vice, their occupation of the bodies of irrational animals. It must be admitted further, that his reasonings on the immortality of the soul are not seldom as unsatisfactory as they are subtle and refined. And then, the last words which he uttered, desiring that an offering he had vowed to Esculapius might be paid by his friends, are a melancholy testimony against him. It was clearly his conviction, that a wise and good man ought to worship the gods recognized by the country to which he belonged. [72] His faith in a plurality of objects of worship was undisguised and sincere; but it is at the same time as certain that he recognized and adored a Supreme God, the Almighty Creator and Ruler; and he speaks of this Being in language which may well excite astonishment. "He, who arranges and upholds the universe, who is the fountain of all that is beautiful and good, and who, for the use of his creatures, maintains the creation always uninjured, entire, and undecaying; . . . this Being, conducting these affairs, is invisible to us, yet is made manifest by the grandeur of his operations." [73] Socrates maintained that the first principles of morality, which are common to all mankind, are laws of the Supreme and the distinction between them and mere human laws he finds in the fact, that they can never be transgressed with impunity. "They who violate the laws established by the gods suffer a penalty which it is not possible to escape in any such way, as some who violate the laws established by men are able to escape the consequences of transgression." [74]

The life of Socrates must not be overlooked, when attempting, in however brief a manner, to understand and estimate his system. The testimony of those who knew him best is unshaken by all the efforts that have been made to overthrow it; and there is no sufficient reason to doubt that he was a sincere, upright, disinterested man, and, withal, singularly pious, according to the light he had received. His disciple and intimate friend, Xenophon, declares that he never undertook any work without first asking counsel of the gods. A sense of God, a strong faith in the influence of God, and a deep desire to be governed by it, were habitual to his soul; and, in all probability, this is the amount of what he intended to convey, when he constantly and openly referred to a demon--a presiding spirit within him--whose voice he had heard and obeyed from his childhood. The idea on which the public life of this man was founded, is unusually impressive. The youth of Athens had long been corrupted, as he thought, by a class of instructors who set little value on what they taught or others believed, but great value on dialectic power and rhetorical art, by means of which even falsehood might be commended to the minds of men. Socrates resolved to lift up goodness and truth, in themselves, as the noblest end of living; and to show that the office of philosophy was to deliver mankind from the dominion of prejudice, ignorance, and vice, to inspire them with the love of virtue, and, through a careful intellectual and moral discipline, to guide them to happiness. His position, from the first, was that of a philosophic moralist and, choosing Athens as his sphere, he devoted his life to the diffusion of what he believed to be the highest truth. His entire time was spent in this work; he sought for scholars, not only among men of rank, but also among laborers and mechanics and, contrary to the general practice in that day, he exacted no remuneration from those who attached themselves to his school. "It does not accord with what is usual among men," he says, in his memorable defense, "that I have neglected all that belongs to myself, and have tolerated for so many years this neglect of my private affairs. Your concerns, on the other hand, I have constantly attended to, appealing to you individually, like a father, or an elder brother, and urging you to the cultivation of virtue. If, indeed, I had gained any thing by this means, and had accepted payment for my exhortations, there might have been some reason for my conduct; . . . . it appears to me that I offer proof sufficient that I am speaking truly, when I name my poverty." [75] The man who thus spoke was often persecuted by the vicious and the false in the course of his life. "You, my fellow citizens," he said, appealing to themselves for the truth of his statements, "have been unable to tolerate my manners and my words they have grown ever more and more oppressive and hateful to you, so that you now long to be relieved from them." [76] At last he was condemned to death and for this reason, chiefly, whatever the ostensible grounds might be, that his fellow-citizens could no longer endure his merited rebukes.

The defense of Socrates, followed as it was by his death, is perhaps the most remarkable, all circumstances considered, of human productions. He describes the aim of his life--"I pass my time. doing nothing but persuade you, both young and old, to care so earnestly neither for the body, nor for treasures, nor for any other thing, as for the soul, by what means it may be ennobled in the highest degree."
[77] He announces his settled resolution, whatever it may cost--"Oh, Athenians, I esteem and love you, but I shall obey God rather than you and while I live, and as far as lies in me, I shall never cease philosophizing, or urging and remonstrating with whomsoever I may meet, in the very same terms I have been wont to use." [78] He presents a confession of his faith on a most important subject--"I declare that the highest good to man is this, to spend every day in forming opinions respecting virtue and other subjects, such as you have heard me discussing, scrutinizing both myself and others and that a life without inquiry is no life for man." [79]

After the sentence of death had been pronounced, he tells his judges that he might have escaped had he employed another method of defense. But he adds: "It is no matter of regret to me now, that I have defended myself in this manner, but I should much prefer death from taking this course, to life on that ground (that is, having followed any other course) . . . . This truly is hard, oh Athenians, to escape death but it is far more difficult to avoid wickedness." [80] "You, therefore, oh my judges, ought to be hopeful in reference to death, and to keep in mind this one truth, that there is nothing evil to a good man, whether in life or in death, nor are the matters which concern him neglected by the gods." [81] "I am not at all incensed against those who have condemned me, or my accusers." [82] "If one, arriving at Hades, shall be set free from so called judges, and shall find righteous judges, . . . would this be distressing banishment? . . . . . For my part, I should be willing to die often, if this be true." [83]

After his condemnation, awaiting the hour of his martyrdom, Socrates spoke in such language as the following, to the friends who continued their faithful attendance upon him--"It would be ridiculous for a man who during his life has habituated himself to live like one who was very near to death, to be afterward distressed when this event (which he had long anticipated) actually overtook him. . . . . Shall one who verily loves wisdom, and entertains the strong hope that he shall find that which deserves this name nowhere except in Hades (shall such a man) instead of rejoicing to depart, be afflicted at dying?" [84] "Does not the soul thus conditioned (the wise and good soul) depart to that which is congenial to its nature, to the unseen, the divine, the undying, the wise? Arriving there (in Hades), its lot is to be blessed, to be emancipated from error and ignorance, and fears, and wild appetites, and all other earthly evils; and, as is said in reference to the initiated, truly does it spend the remainder of existence with the gods." [85]

These were the words of a heathen, nearly five hundred years before the advent of Jesus Christ, of a man who had never seen a line of revelation, so called, and could have had no knowledge. of the existence of such a thing; a man who lived in the very center of polytheism, who was himself a child and an avowed disciple of polytheism, and who to the last religiously observed the worship of inferior divinities. His name and that of Plato, and the names also of Zeno, and Epictetus, and Antoninus, have come down to our times associated with-the sentiments which have been quoted. The hope is not vain that, in that dark day, and beneath all the polluting shadows of paganism, there may have been many, like to these sages, of whom no record has descended. Above all, we can believe that there may have been multitudes of the obscurer classes on whom the influence of Socrates, Plato, and others came down as a healing and purifying power. The hope is inexpressibly refreshing to the Christian soul. God, who, for the sake of the world, and in order to preserve to it the truth which it had well-nigh lost, conferred singular distinction on Judea, had not abandoned the rest of mankind, but drew near to them also, in his secret illuminations and in his sanctifying agencies. The Holy Ghost that touched the soul of Hebrew prophets and teachers, also brooded over the spiritual chaos of the old pagan world, so that gleams of divine light flashed many times across the deep of ignorance and moral evil. It enhances the value of ancient Holy Scripture, it even adds a new significance to it, when we come to know that, far away from its sphere, the erring soul of man was always struggling toward the source of light, and that from the uncreated sun there fell upon it many a sanctifying and guiding ray. The direct and special provision for the coming of the promised. Saviour of men, which was made in the Jewish institutions and worship, becomes not less, but more precious, when we understand that, at the same time, over all the world, in the efforts of the human reason, the agitations of the human conscience, and the ceaseless tumult of human affairs, God was conducting, by the merciful influence of his Spirit, a more general preparation for the same grand event. To the Spirit of the living God, striving with man every where and always, must be traced whatever moral goodness and holy truth sprung up in the ungenial soil of ancient paganism. The fact of such divine striving recognized, our first feeling is unfeigned thankfulness to God; the second is deep sympathy with human souls in the day of the world's darkness, with wise, earnest, virtuous souls in the agony of their search after truth, and in the burden of uncertainty, disappointment, and fear by which they were often crushed. In the number of these ancient spiritual heroes, none wiser or nobler shall we find than Socrates and his illustrious disciple. In their case, we recognize with joy a merciful agency of God. Instead of seeking to depreciate the recorded sayings of the Athenian sage, we acknowledge with wonder that, in some of the highest regions of moral inquiry, they embody an amount of truth which, in justice to humanity, to spiritual providence, and to the very office of Christ, Christians above all men are bound to understand and extol.

But, by the side of the best of all the ancient systems of morality and religion, we are now prepared to place the teaching of Jesus of Nazareth, and, with this view, we shall first recall, in the briefest form, the chief subjects of that teaching.

"A universal spiritual reign, the reign of rectitude, purity, wisdom, truth, love, and peace, the reign of God in the understanding, conscience, heart, and will of men." "Human sin, Divine pardon." "Prayer." "Providence." "Worship." "Human virtue grounded in piety toward God." "Among the essential elements of virtue, humility, meekness, forgiveness, pure love, self-sacrifice." "Piety and virtue, a true life of God in the soul." "Spiritual truth received into the soul, the seed of this Divine life, and the germ of the reign of God in man."

Yet more specially: "The doctrine of the human soul, its reality, greatness, accountability, and endless life." "The doctrine of God, his Spirituality, Unity, Moral Perfection, and Paternity." "The doctrine of the reconciliation of the soul and God; God in his holy mercy looking upon the soul; and the soul, in penitence, faith, and filial obedience, yielding itself to God."

This enumeration is almost enough; there are doctrines here of inexpressible importance, perfectly original. To name no others, those of sin and pardon, of virtue, as summed up in pure love, in sacrifice and service for others, of an ever brightening and holy immortality, and of God's fatherhood, have no place in the sayings of the Athenian philosopher. Altogether we behold here an originality, a consistency, a living energy, a grandeur, and a depth which can be found nowhere else. Socrates and Plato astonish us by the utterance of imperishable and grand ideas but they are not only few in number, but are unconnected. Christ offers to the world an extended and harmonious multitude of spiritual doctrines. He, too, is the only teacher who always speaks with certainty and precision. The disciples of Socrates were often left in deep perplexity by their master. One occasion may be instanced: when he was conducting a discussion with two of their number respecting the immortality of the soul. "They (that is Socrates, and Cebes, and Simmias) seemed to disturb us. afresh, though we had been fully-convinced by the previous arguments, and to plunge us again into unbelief." [86] This was the frequent experience of the best men in the ancient world, in reference to the most vital questions, on which, at other times we find them expressing the utmost certainty. Even Socrates often employed such ambiguous language as the following: "If death be a removal hence to another place; and if what is said of the dead be true,"--"those who live there (that is in Hades) are thenceforth immortal--if at least what is said be true." The concluding words of his apology were these--"But the hour of separation has now come; I go to die, you to live; but which of us is destined to an improved being is concealed from every one except God." [87] On the great subjects of futurity, the soul, and God, Socrates often utters profound and imperishable truth; but even on these, as well as less momentous questions, he sometimes exhibits lamentable hesitation and doubt. The teaching of Jesus Christ, on the other hand, is a region of unclouded and serene light. From the first, a deep conviction is awakened that here is perfect knowledge and faith which can not be shaken. Christ reveals many truths unheard before; but both on these and on such as may be found elsewhere, he exhibits un wavering certainty. On all the great subjects of his ministry, his utterances are determinate and uniform. Not a shadow even of hesitation rests for a moment on his language. The conflict of other minds between faith and doubt he knew not; but however high the subject, and environed with difficulties, he spoke with absolute but meek assurance. Always and every where, he spoke with absolute but meek assurance.

Christ, also, is the only teacher who always expresses himself, not only without doubt, but without effort. Socrates and Plato reach some lofty and, holy thoughts, but it is with great labor, and after protracted and severe study. Jesus Christ utters the highest truths with perfect facility, and presents them in familiar and simple language. He has needed no laborious and prolonged search, he employs no severity of argument, and gives no sign of effort. Truth is native to his soul, and his words are the immediate and natural and unlabored outpourings of the fullness of his mind.

We are constrained to ask, who was this Jesus Christ; what could he be, when even the sage of Athens suffers by comparison with him? While this question waits solution, differences between Christ, and Socrates, and Plato, still wider and more startling than those which have been named, crowd upon the mind.

First.--Socrates must have labored thirty or forty years as a teacher of Philosophy, and Plato a still longer period, both ever necessarily increasing their power, as well of acquiring as of communicating truth. Jesus Christ labored only three years.

Second.--Socrates had advanced to the middle period of life before he assumed the position of a public guide, and he was in his seventieth year when he died. Plato also took no part in forming the minds of others till he had reached middle life, and he was in his eighty-first year when he died. Jesus Christ was only thirty-three when he was cut off, quite a young man.

Third.--Socrates, before he ventured to teach, spent many consecutive years under the most celebrated philosophers then in Greece, in studying all the branches of learning with which that age was conversant. Plato having before been taught by other celebrated masters, was for eight years a pupil of Socrates. After the death of Socrates, he spent many years in traveling into various and remote countries, in pursuit of knowledge in all its branches, conversing with the priests of Egypt, perhaps even the sages of India, certainly the philosophers of Italy and Greece. Jesus Christ was never beyond the limits of Judea in his life, excepting in childhood. He had access to no famous school and to no celebrated masters in his own or other countries. The common amount of education he may have received, and for the rest he wrought with his hands to gain his daily bread. In place of study, there was only manual labor up to the time when he began to teach the world.

The question must be renewed, and with an earnestness yet more intense, who was this Jesus Christ? The three points of contrast just named between him and Socrates and Plato, do not exhaust his history. The whole of the outer conditions of his earthly life, even at the risk of repetition, must be deliberately placed before our minds. Jesus Christ was a man of Nazareth, in Galilee of Judea, whom no hint of the learning and science of other lands and of the discoveries and speculations of the world's sages, could by any possibility have reached. He was a man of humble origin his parents, his relatives, his associates, were all poor, and he himself was poor, to the last very poor. He was a working carpenter, and had spent his life in a workshop till he was thirty years of age. He had enjoyed no advantages of education, of access to books, or of introduction to superior society, but such as were open to the lowest of the people, He was unaided by the patronage of the wise or the great. He was a young man who died at the age of thirty-three. But this person, in a ministry of three years, did infinitely more for mankind and for all succeeding ages, than either Socrates or Plato, or both together were able to do, each with the labor of thirty or forty years, with all their maturity of wisdom, and experience, and with all the advantages of learning, and travel, and patronage. What the wisest and brightest souls in the ancient world, what even the inspired prophets of Israel never accomplished, was accomplished by a young, obscure, Galilean mechanic.

Even if the teaching of Jesus Christ had been inferior in substance and in form to that of Socrates and Plato, the overwhelming differences between him and them which have been named. would yet have defied all the ordinary methods and means of interpretation. But how much more must this be true, when that teaching is not inferior, when it has been proved to be incomparably superior! It exhibits doctrines infinitely momentous which were unknown in Athens and in Rome. What is still more, it may be affirmed without misgiving, that of all the spiritual truth existing in the world at this moment, not only is there not a single important idea which is not found in the words of Christ, but all the most important ideas can be found nowhere else, and have their sole fountain in his mind. From his mind there shone a light which neither Egypt, nor India, nor Greece, nor Rome, had ever kindled, which no age before his day ever saw, and none since, except in him alone, has ever seen.

These, then, are the simple historical facts of Christ's state on earth, on the one hand, and of his work among men on the other hand; and they demand interpretation. The supposition that he was merely a messenger and a prophet of God, a man divinely selected and furnished for a Godlike work, does not satisfy, never can satisfy, the extraordinary conditions of the case. The world has heard the voice of many God-sent men, the organs through which imperishable truth, in various amounts, has been conveyed; but not one of these can, on any just ground, be likened for a moment to Jesus Christ. We have found that he is not merely different from them, but, in the most material respects, incomparably above them all. Hence an explication which is perfectly reasonable and adequate in their case, is palpably insufficient, is unsatisfactory and useless, in his case. He stands unapproachably distant from all that ever were honored with a Divine mission; he is not a link in a chain of succession, but is absolutely alone, and has no predecessor and no successor. The multitude, the originality, the harmony, and the grandeur of his revelations, separate him, by an impassable line, from all that arose before his time and the fact that in two thousand years not a single important contribution has been added to the body of spiritual truth which he left, cuts off all succession. He is alone in that work, immeasurably transcending all others in human history, which he achieved for the world; alone in the unexampled circumstances amid which he accomplished it--circumstances which, according to all human modes of judging, seemed to render the accomplishment absolutely impossible; and therefore alone in constitution of being, in attributes and in nature--organically, essentially alone.

The work of Christ, and the outer conditions of his life, as these have been represented by us--that is to say, the age and place in which he appeared, his early death, and his entire social circumstances and position--the work of Christ and the outer conditions of his life must be capable of being harmonized, for they were combined in fact. All admit, and are compelled to admit, that they were combined in fact. Skepticism is baseless, is impossible here. There stands the record; say nothing of its inspiration so called, but its antiquity and general authenticity are indubitable, are, in point of fact, undoubted by all who have the slightest pretensions to learning or candor. There in the record, is the teaching, incomparable, alone. It is connected with the name of Jesus, it .came from his mind; if not, whence did it, could it come? To attribute it to the writers of the New Testament themselves makes no alteration in the difficulty, except to increase it indefinitely by the addition of new and more inexplicable circumstances. Among all concerned, the only individual to whose mind, with any show of reason, the teaching can be ascribed, is Jesus himself Certainly he was the teacher, if there was a teacher at all; and no subtlety of criticism, and no mythical theory, and no modification of it can set aside this fact. He, being what we have seen he was, in his external circumstances and history, was the teacher; in other words, the work of .Christ among men, and the outer conditions of his life, were combined in fact; and, therefore, it can admit of no question that they must be capable of being harmonized in principle. But we repeat, that on all ordinary and acceptable grounds they are utterly irreconcilable. No record of history, or of individual experience, and no law of the soul, lends us any assistance in this case; but what we have to interpret, though once realized and presented to the senses of men, is directly in the face of history, experience and psychology. Hence we maintain, and have no resource but to maintain, that the principle of harmony in this instance must be sought for, in a region altogether new and extraordinary--a region which ordinary history and experience, and psychology, do not include. There must be some profound mystery in the very constitution of this Unique Personality, to account for such teaching as his in such circumstances as his. He can not be merely human, because human laws and human experience do not interpret the formation of his life.. He must be essentially and organically separate from man, because the facts of his history transcend immeasurably all that mere man; ever accomplished or attained.

The case with which we have to deal may still further be briefly stated, thus--"There are difficulties which every thoughtful mind must recognize, when we attempt to connect the teaching of Jesus Christ with the outer conditions of his life: the difficulties are real, great, undeniable; and the question is, how shall they be best solved--which of the professed or possible solutions is most rational, most satisfactory? In the outset, one thing is clear, that the Supreme Being must not be supposed to be limited, either in his choice of instruments to work out his purposes, or in his mode of employing their agency. Granting that there never was another such messenger of eternal truth as Jesus Christ, it does not follow, from this alone, that Jesus Christ was more than human. He who created the mind of man can surely impart his revelations to it in different matters and forms, and can act upon it in very different ways, when he pleases to use it, as the organ through which he shall teach the world. Successive and sudden inspirations, rising one above another in amount and in kind, in a manner which it would be hard to limit, are in this way conceivable and possible. We can even go to the length of imagining the mind almost passive in the Divine hand, as in a kind of intellectual ecstasy or rapture--active, indeed, in receiving, and afterward in conveying, what is imparted to it; but yet its powers so held down and absorbed in the state of mere receptivity that it shall itself need, in common with others, to investigate, in order to understand, the messages of truth which it has announced. It is believed that in this way the ancient seers of Israel were sometimes mere organs through which inspirations passed from God to mankind, and were sometimes themselves as ignorant as others of the deep significance of their own utterances. Such a thing, at least, is not in itself inconceivable, and it is not irreconcilable with the experience and the laws of the soul; but it can afford us no help in solving the mystery of Christ's teaching. He was not a mere and almost passive channel of conveyance, from God to man. He was not an instrument employed on certain special occasions, which occasions having passed away the instrument remained the same as before, unpenetrated by any change arising from the temporary purposes to which it had been applied. He was not an occasional, spasmodic, or ecstatic utterer of Divine messages; but, during his whole ministry, though its period was short, he was a free, intelligent, deliberate utterer of truth which was his own, howsoever it had come to him. If there be one thing more certain than another, it is that Jesus spoke from himself, out of the depths of his own being. Whoever was his teacher, whatever was the hidden process of instruction through which he had been conducted, and wherever might be the true source of his knowledge, that knowledge was his, truly his, dwelling in his understanding, his conscience, and his heart. That which he uttered to men had first become his own, in woven with the very texture of his soul, identified with its truest possessions, its freest movements, its progressive developments. It was not imposed at the moment by another, it was not an immediate impartation to him from without, but a true creation from within, a produce of his own. His soul had risen to that truth which he announced, had mastered it, had verily become it; so that not merely the glory of proclaiming it fell to Jesus, but all the inward opulence and power which the real knowledge of it supposed belonged to his mind.

We assert, without fear of contradiction by any competent and candid thinker, that under the conditions amid which Jesus was placed, such knowledge and such spiritual opulence and power were morally and even physically impossible to a mere human mind. God never acts in defiance of the nature and laws of the soul, but always in harmony with them: we speak with reverence, God could not act in defiance of the laws of the soul which he has himself established. This is not the region of miracle, so called and mere physical omnipotence has no place here. Mind is not to be forced. God could destroy the soul; but, continuing to be what it is, God can act upon it only in harmony with its laws. Now, the fact that a young man, only thirty-three, a poor man, a Galilean carpenter, uneducated, unprivileged, and unpatronized, rose to a profound, far-reaching, lofty wisdom, and to an illumination and wealth of soul which are without example in history, stands in direct contradiction to all other psychological experiences, and to all ascertained psychological laws. But it is a fact, nevertheless; and there must be some ground on which it can be explained. Jesus can not have been merely what he seemed to be, and his mind can not have been merely human, and in all respects constituted and conditioned as other human minds are. In sober reason, there is no choice left to us but to believe in an organic, an essential, a constitutional difference between him and all men; in other words, in an incarnation, in this unparralleled instance, of Divinity in humanity. [88] Admitting an original, an incomprehensible union between the mind of Christ and God--admitting a mysterious and constant access of Christ's mind to the infinite Fountain of illumination, of excellence, and of power, such as was possible to no mere human being--then, but only then, we can account for spiritual phenomena which--all facts as they are--on no other ground are explicable or even believable. It is only by the admission of the real union of Divinity with the human soul of Jesus Christ that a solution can be found of historical and psychological difficulties, which are otherwise as insurmountable as they are undeniable. The idea of incarnation in all its meaning is, indeed, incomprehensible; but we can very distinctly comprehend, that it must be true nevertheless., because, otherwise, facts of which we have the fullest evidence are absolutely unbelievable. The incarnation is a profound mystery; but intelligence and candor will allow that this is the very region where mystery was even to be looked for. We are compelled to believe that this mystery is a truth; because, if not, the marvelous phenomena of the life of Jesus, which we can not deny, are not only a mystery, and one even more inscrutable and insupportable, but a direct contradiction.

Our argument is to receive important confirmation from another region of the life of Jesus. But, even here, that life has supplied presumptive evidence amounting to the strongest proof, of a doctrine which, awfully deformed and corrupted indeed, has yet somehow found its way into most of the philosophies and religions of the world--the doctrine of Incarnation, God in man. "They shall call his name Emanuel, which, being interpreted, is God with us."

NOTE A.

This is the only other position which merits consideration for a moment. The idea that Jesus was more than man, yet not God in man, that he pre-existed as an angel, or as the first of creatures, we believe, has now passed away from all sober minds. It is so purely fictitious, and so obviously encounters all the difficulties, without having the peculiar grounds, or any of the compensating advantages of the higher hypothesis, that we question if even a solitary supporter of it could be found in the present day. Few or none who are convinced that Jesus was not, and could not possibly be merely man, will hesitate to adopt the conclusion, that he must have been God in man. __________________________________________________________________

[70] Quidquid est quod nos sic vivere jussit sic mori, eadem necessitate et Deos alligat. Irrevocabilis humana pariter ac divina cursus vehit.--Seneca, Op. Parisiis, 1761, p. 78.

[71] In the Enchiridion of Epictetus, and in his lectures (both compiled by his disciple Arrian), and in the writings of Seneca, especially his De Providentiâ, De Sapientis Constantiâ, De Brevitate Vitæ, and De Vitâ Beatâ, the errors and the excellences of Stoicism are fully discovered. Very touchingly also, are we brought into contact with the system, as a personal experience, in the Meditations of Aurelius. "Marci Antonini Imperatoris, eorum quæ ad seipsum, libri XII." Oxon. 1704. Especially lib. iv. cap. 10, 24, 29, 33, 34, 41, 44, 45; also in some parts of the Noctes Atticæ of Aulus Gellius.

[72] Hence Xenophon expresses his amazement that Socrates was charged with denying the gods of Athens, as if nothing could be more utterly groundless: (hos ouk enomizen ohus he polis nomizei theous poio pot' echresanto tekmerio.--Comment. lib. i. cap. 1, 2. Berol. 1845.

[73] ho ton holon kosmon suntatton te kai sunechon, en ho panta ta kala kai agatha esti, kai aei men chromenois atribe te kai hugia kai ageraton parechon. . . . . . . . . outos ta megista men pratton horatai, tade de oikonomon aoratos hemin estin.--Comment. lib. 4. cap.
8. 18.

[74] all' houn diken ge toi didoasin hoi parabainontes tous hupo ton theon keimenous nomous, en oudeni tropo dunaton anthropo diaphugein, hosper tous hupo anthropon keimenous nomous enioi tarabainontes diapheugousi to diken didonai.--Idem. cap. 4. 21.

[75] ou ga`r anthropi'no e'oike to` eme` ton me`n emautou apa'nton emeleke'nai, kai` ane'chesthai ton oikei'on ameloume'non tosauta e'de e'en, to` de` ume'teron pra'ttein aei', idi'a ekasto prosio'nta o'sper pate'ra e` adelpho`n presbu'teron, pei'thonta epimeleisthai aretes. kai` ei me'ntoi ti apo` tou'ton ape'lauon, kai` misthe`n lamba'non, tauta parekeleuo'men, eichen a'n tina lo'gon . . . . . ikano`n ga`r hoimai, ego` pare'chomai to`n ma'rtura os alethe le'go, te`n peni'an.--Apol. Soc. in Plat. oper. Lipsiæ, 1829, tom. 1. p. 63.

[76] umeis me`n o'ntes polita' mou, ouch hoioi' t' ege'nesthe enenkein ta`s ema`s diatriba`s kai` tou`s lo'gous, all' uimn baru'terai gego'nasi kai` epiphthono'terai o'ste zetei`te auton nuni` apallanenai..--p. 72.

[77] Oude`n ga`r a'llo pra'tton ego` perie'rchomai e` peitho`n umon kai` neote'rous kai` presbute'rous me'te soma'ton epimeleisthai, me'te chrema'ton pro'teron me'te a'llou tino`s ou'to spho'dra os tes psuches o'pos os ari'ste e'stai.--Apol. p. 61.

[78] Ego` umas, o a'ndres Athenaioi, aspa'zomai me`n kai` phi'lo, pei'somai de` to Theo mallon e` umin, kai` e'osper a`n empne'o kai` oio's te ho, ou me` pau'somai philosophon, kai` umin parakeleuo'meno's te kai` endeiknu'menos, o'to a`n aei entuncha'no umon le'gon oia'per ei'otha..--Idem, p. 60.

[79] le'go o'ti kai` tuncha'nei me'giston agatho`n o`n anthro'po touto, eka'stes eme'ras peri` aretes tou`s lo'gous poieisthai, kai` ton a'llon peri` on umeis emou ekou'ete dialegome'nou, kai` emauto`n kai` a'llous exeta'zontos, o de` anexe'tastos bi'os, ou bioto`s anthro'po.--Idem, p. 71.

[80] ou'te nu'n moi metame'lei ou'tos apologesame'no, alla` polu` mallon airoumai hode apologesa'menos tethna'nai e` ekei'nos zeo . . . . . tout' e chalepo'n, o a'ndres Athenaioi, tha'naton, ekphu'gein alla` polu` chalepo'ter n, poneri'an..--Idem, p. 74.

[81] Alla` kai` umas chre', o a'ndres dikastai', eue'lpidas einai pro`s to`n tha'naton, kai` e'n ti touto dianoeisthai a'lethes, o'ti ouk e'stin andri` agatho kako`n oude`n ou'te zonti ou'te teleute'santi, oude` ameleitai upo` theon ta` tou'tou pra'gmata.--Idem, p. 79.

[82] Egoge tois katapsephisame'nois mou kai` tois katego'rois ou pa'nu chalepai'no.--Idem, p. 79.

[83] Eiga'r tis aphiko'menos eis a'dou, apallagei`s toutoni` ton phasko'nton dikaston einai eure'sei tou`s os alethos dikasta's, . . . . . ara phau'le a`n ei'e e apodemi'a. . . . . . ego` me`n ga`r polla'kis ethe'lo tethna'nai, ei tauta' estin alethe.--Idem, pp. 77, 78.

[84] Geloion a'n ei'e, a'ndra paraskeua'zonth' eauto`n en to bi'o o'ti enguta'to o'nta tou tethna'nai ou'to zen, kapeith' e'kontos auto tou'tou, aganaktein. . . . . . phrone'seos de` a'ra tis to o'nti eron, kai` labo`n spso'dra te`n aute`n tau'ten elpi'da, medamou a'llothi enteu'xesthai aute axi'os lo'gou, e` en a'dou, aganakte'sei te a?pothne'skon, kai` ouk a`smenos eisin auto'se--Phoedo in Plat. oper. ut supra, tom. i. pp. 116, 117.

[85] Ou'koun ou'to me`n e'chousa, eis to` omoion aute to` aeide`s ape'rchetai, to` theio'n te kai` atha'naton kai` phroni'mon; oi aphikome'ne upa'rchei aute eudai'moni einai, pla'nes kai` agnoi'as kai` pho'bon kai` agri'on ero`ton kai` ton a'llon kakon ton anthropei'on apellagme'ne; o'sper de` le'getai kata` ton memueme'non, os alethos to`n loipo`n chro'non meta` theon dia'gousa.--Idem, p. 138.

[86] Hupo` tou e'mprosthen lo'gou spho'dra pepeisme'nous emas pa'lin edo'koun anatara'xai kai` eis apisti'an katabalein.--Phoedo in Plat. oper. tom. i. p. 150.

[87] Alla` ga`r e'de o'ra apie'nai, emoi` me`n apothanoume'no, umin de' biosome'nois. opo'teroi de` emon e'rchontai epi` a'meinon pragma, a'delon panti` ple`n e` to theo.--Apol. tom. i. p. 79.

[88] See Note A, at the end of the chapter. __________________________________________________________________ __________________________________________________________________ __________________________________________________________________

BOOK THIRD.

THE SPIRITUAL INDIVIDUALITY OF CHRIST. __________________________________________________________________

IN SIX PARTS.

PART I. His Oneness with God. II. The Forms of His Consciousness. III. The Totality of His Manifestations before the World. IV. The Motive of His Life.
V. His Faith in Truth, God, and the Redemption of Man. VI. The Argument from His Character to His Divinity. __________________________________________________________________

THE peculiar conditions of the earthly life of Jesus have now been examined. The time and place of his advent, his parentage, his social position and his early death, strike the least reflecting, and give extraordinary significance to his subsequent history. They therefore first received consideration.

It seemed proper, then, to look at the more prominent and public developments of a life which formed itself under such peculiar conditions. The position to which Christ actually rose, his own idea of that position, the commencement of his public course, the qualities that marked his public appearances, and his teaching itself; contrasted with the speculations and discoveries of other lands and ages, were successively reviewed.

We presume now to venture still nearer to this mysterious personality. Advancing beyond his outward circumstances and his public life, we meditate a close inspection of his inner spiritual being, the sphere of his conscience and his soul. We seek to penetrate that holy place where, exposed to the eye of the Omniscient, lie all the hidden principles of the outward life. We seek to look within the vail, into the innermost chamber of that spiritual temple which the heart of Jesus inclosed, and with anxious impartiality and with devout fear, we approach the secrets of this untrodden region.

The proper spiritual individuality of Jesus Christ was evinced in his oneness with God, in the forms of his consciousness, in his manifestation before the world as a whole, in the motive of his life, and in his calm assurance of Triumph. __________________________________________________________________

PART I.
HIS ONENESS WITH GOD.

Communion between created and uncreated Mind.--Human side of the Doctrine.--Effort to conceive God.--Faith in His Nearness to us.--In His Love.--Sense of Dependence.--Veneration.--Trust.--God listening and responding to the Soul.--To Christ, God the greatest Reality.--Christ alone with God.--Original, habitual Union.--Walked with God.

COMMUNION between the uncreated and the created mind is a contested subject in the theological schools. We mingle not in the conflict, but venture to express the profound convict ion that, if God be the Father of minds, then the idea is very rational and very refreshing that he should mercifully regard his intelligent offspring, and be ready to converse with them; and, on the other hand, that they should seek to communicate with him. But it is a hard effort for the created mind even to conceive of God, much more to commune with him. A perfectly just conception of God is impossible. The Infinite can never be contained within the finite. The utmost possible to us is to strive to approach, for we can never even approach, however distantly, toward the idea of an infinite nature, infinite excellence, infinite duration; the idea of the uncreated, all-creating Mind, the eternal dwelling and source of life, truth, love, and power. And even this striving after a distant approach to the conception of God is more than we can long endure. We are overwhelmed by our own poor thoughts, and can only bow down in helpless wonder, before Him who is past finding out. "It is high as heaven, what canst thou do? It is deeper than Hades, what canst thou know? The measure thereof is longer than the earth, and broader than the sea."

To stretch toward the Infinite is the first effort the second is to connect the Infinite with our personal sphere, our movements, interests, and destinies. Nothing is more certain than that God is as cognizant of every human soul as if it alone existed in immensity. The changes in our outward condition, and all the passing shades of emotion and of volition within, must be instantly perceived by him. His awful presence is unutterably near to us, the open Infinite Eye gazes upon us every moment. When this faith is once reached, life becomes invested with wondrous sanctity; but it is not enough. Does the Great Being who is so mysteriously near, also love the creatures he hath made? Perhaps the open Infinite Eye is cold as it is luminous, and in conducting the vast interests of the universe, God is indifferent to what is passing in individual minds, and heeds not whether they suffer or rejoice, or how they appeal to his throne. The conviction is indispensable, that the nature of God, in its relation to our minds, is essentially parental. How this conviction is legitimately reached, on what basis it must rest in order to be permanent and safe, can not be shown in this place, but it must be reached. It must be believed that God is profoundly interested in the human soul; that the eternal Father stands in the tenderest relation to that soul, and that Divine sympathy and Divine love are not less but more real, than human sympathy and human love.

The mind of man in deep earnest stretching up toward the infinite God, believing in his mysterious nearness and in his love, presumes to utter itself before him. At such a moment, its first feeling is that of absolute dependence. It is in the very condition to trace back existence, preservation, and all good for the present or for the eternal life to the uncreated Source. Along with this sense of dependence, there is deep veneration, not simply love, but such love as finds its proper object only in God--love mingled with awe, love taking its very highest form, the form of reverence. There is superadded simple trust, trust in parental love commanding infinite resources, the confiding look and confiding heart of a child. The mind of man gazing up to the Infinite Nature with mingled dependence, reverence, and trust, opens and utters itself to Omniscience.

This is the human side of communion, but there is here, as yet, no interchange. There is outgoing from below, but no response from above. On earth the communion of one human mind with another is profoundly mysterious, and it is far more rare than we imagine. Intercourse by looks, words, and acts, is universal; but real mental fellowship, communion of intellect with intellect, conscience with conscience, heart with heart; communion of soul with soul is excessively rare. It is always and necessarily imperfect. The real and great differences between one soul and another, and the consequent proportional defect of sympathy between them, mental and moral incompetence and poverty on the one side or the other, or both in different respects, constitutional or acquired reserve, shame, pride, and fear, necessarily prevent the entireness and the freedom of communion. But such as it is, it is real, and there are palpable expressions and tokens of it, and a palpable medium through which it is conducted. There is no palpable medium of intercourse between the human soul and God, and on the side of God there are no palpable expressions and tokens of its reality. The region belongs to pure faith; we only believe that God is responding to us; that is literally all. But this faith is rational, and it is purifying and exalting. If one human soul welcomes and answers the utterances of an other, it is morally certain that the Eternal Father will meet the advances of his own child. God must perceive every movement of the soul toward him, self, and can we doubt, that he will greet the rising aspiration in his pity and love? The belief is in harmony with the highest reason, that the Uncreated responds to the created mind, pours illumination, breathes down peace, and sheds forth living and healing influences. Divine fellowship is the selectest and most solemn of all mysteries. It is a blessed moment in the earthly history of a soul, when it seeks an audience of God, and believes that God is mercifully listening and responding to it. This is heaven on earth, an earnest of the highest dignities and the noblest joys of the life to come. Communion with God is the most exalted spiritual privilege, and the habit of communion is the proof of the most matured spiritual excellence.

Jesus Christ possessed this privilege in a higher degree than it was ever possessed by man, and he exhibited this excellence in a maturity which was never beheld on earth before or since. On reading his life, the impression is irresistible that his soul was full of God. The selection of a few great occasions could not convey to us an adequate conception of the constancy Sand closeness of his union with the Invisible Father. His labors were incessant he was in the midst of the ignorant, who needed to be instructed, the suffering, who needed to be relieved, and the mourners; who needed to be comforted. The demands made on his sympathy, his wisdom, and his power, were perpetual, and he delighted to meet them all. It was not often that he could rob his public work of the hours which might have contributed to his solitary personal joy, but he was never separated from God in thought or in heart. The word oftenest on his lips was this, "the Father,"--"the Father"--"God!" Spontaneously, naturally, constantly, the idea rose, because it was a fixed reality, the greatest of all realities in his mind. No being was so present to him as God; not merely in the hours of peculiar and prolonged communion, but always and every where God was every thing to him. Habitually he brought the Invisible and Uncreated into the sphere of the visible and the created; in his mind the two were one. Even amid multitudes, who had no sympathy with the movements of his inner nature, he knew how to be alone with God, and could convert the crowded city into a religious solitude.

But the deep yearnings of Jesus' soul, the Divine force within, often drove him into literal solitude, that he might give unrestrained and full expression to his spiritual emotions. In every one of the eventful crises of his life, he gave affecting testimony to the reality of his oneness with God. "He went into a desert place, and there prayed." "He went up into a mountain to pray." We find that he spent days and nights also, in solitary prayer and communion with God. After his baptism, and before entering on his public course, he went into the wilderness and spent weeks alone with God. On one occasion, after a succession of public labors, we are told that "rising up a great while before day, he departed into a solitary place, and there prayed." When the people sought to take him by force, in order to crown him, he withdrew to pray. On the night of his betrayal, thinking more of the sorrows of his disciples than of his own, "he lifted up his eyes to heaven and prayed" for them. In the garden of Gethsemane, overwhelmed with agony, he prayed, saying, "Father, if it be possible, let this cup pass from me." His agony deepening, "he prayed more earnestly, and his sweat was as it were great drops of blood falling down to the ground." [89] But that oneness with God, of whose depth many such testimonies were given, was not occasional, but habitual. It was not cherished from a sense of duty, but it governed him irresistibly as an original law of his being. The spontaneous tendencies of his nature, and not the mere conviction or duty, or the force of outward circumstances, drew Jesus to God.

Christ's attendance in the temple or the synagogue, his sacrifices and offerings, and his regard to places, rites, and days--things which in that age were thought to enter into the very essence of religion--are little noticed in the Gospels. But in the habits of his mind, in his words, and in his uniform example, he revealed that which alone gave worth to outward services and sanctity to the synagogue and the temple. He revealed the soul and God, and the reality of intercourse between them. Standing erect in his heavenward tendencies and in his purity, he laid open the spiritual world, its occupations, its eternity, its glory--like a majestic column, round whose base there lies an atmosphere of pollution and darkness, but on whose summit there streams perpetual sunshine. Jesus walked on the earth, but his soul was in the skies with God, and in the light of that upper sphere he ever viewed the world below, and conducted all his ministrations among men. __________________________________________________________________

[89] See Matt. xiv. 23, and xxvi. 36; Mark. i. 35, and vi. 46; Luke, v. 16, and vi. 12, and ix. 28; John, xvii. 1. __________________________________________________________________

PART II.
THE FORMS OF HIS CONSCIOUSNESS.

Nature of Consciousness.--Its Universality.--Value of its Testimony.--Christ's Consciousness.--Highest Development.--Expressed to the last.--Interpretation of it.--Proof of the Validity of His Claims.

THERE is an inward sense, the counterpart of the senses of the body. These reveal the external, this the internal world. The eye and the ear assure us respecting the existence of material objects; consciousness assures us respecting the actual facts within our minds, our experiences, motives, thoughts, and aims at every movement. In this, all mental phenomena is realized; by these all material phenomena are perceived. Consciousness belongs to men universally; it is one of the acknowledged attributes of the human soul, and not the least wonderful. Every human being is distinctly conscious of what is passing in his mind at any moment, of the evil and the good in him, his insincerity or sincerity. It is one of the mysteries which are, nevertheless, undoubted facts of our spiritual constitution. In spite of what may be thought by others, whether unfavorable or favorable; in spite of what a man himself may assert and cause to be believed respecting him; in spite of what he wishes to believe, and even sometimes persuades himself he does believe, deep under all this there lies a clear sense of what is really within him at the moment, and to a man himself this testimony is irresistible. The evidence of consciousness to the individual mind is to the full as decisive as the evidence of the external senses, in their peculiar sphere. A thousand arguments and a thousand difficulties are of no weight in the face of what we see and hear; and a thousand arguments and a thousand difficulties can in no degree disturb the clear testimony of the inward sense. There is, in fact, nothing which can bear comparison with this in directness and in strength. That of which a human soul is distinctly conscious as a present fact within it, is of all things most indubitable, because, otherwise, its original constitution and the Former of that constitution would be impeached. If either the outward sense or this inward sense could not be trusted in their proper sphere, there could be nothing certainly true in the universe; the very foundations of all certitude and of all confidence would be overturned. The reality of that inner fact of which a human soul is perfectly conscious, is identified with the existence, the veracity, the sincerity, and the goodness of God.

The evidence of consciousness is available only in a very limited degree, beyond a man himself. Generally the inward testimony is anxiously concealed from other men; through mere carelessness it may be misunderstood, or it may be designedly mutilated and falsified. But if a faithful report of it could be obtained--if we were able, by satisfactory evidence, to ascertain beyond doubt that what was said to be a positive consciousness was really such, this testimony would be as convincing and as valid to others as to the man himself, and we should reach a species of proof than which none can be higher or stronger. The Gospels profess to report, in Christ's own words, the voice of his soul to himself, and it is this report which must now be impartially examined; Christ's own statements respecting what he himself found and felt in his nature.

This Being, then, never uttered a word to man or to God which indicated the sense of a single defect in his whole life. The Old and New Testaments record the lives of many godly and honored men--Abraham, Moses, Samuel, Elijah, Ezekiel, John, Peter, Paul, and others; but they all confess faults and sins, and repent and throw themselves on the mercy of God. Religious biography leaves on the mind an impression of the same character, only more deeply marked. Without exception, the lives of men who feared and loved God, and who in intention and effect were workers for him and for their race, exhibit inconsistencies and imperfections. Such men utter humiliating confessions, and severe self-reproaches; and we are not surprised that they do; it would create astonishment if they did not. The range of general biography includes the illustrious men of all nations, and of all times--men distinguished for their moral qualities, their intellectual powers, their acquirements in all the various branches of knowledge, the positions of influence to which they have risen, and the reputation they have won, and which, perhaps, has lived through a succession of ages. It includes the originators of useful and sagacious schemes, the conductors of movements which have conferred extensive and lasting benefit on the world. It includes all the great benefactors of mankind, the instructors, examples, and guides of their race. Now we assert, without fear of contradiction, that in each individual, within this almost limitless range, there is found much that is wrong in the sight of God and men, many a deficiency, many a weakness, many a false step, many a positive sin. W hat is equally to our purpose, not one of all this vast number ever professes to be free from errors and sins, or even seeks to be thought so.

But Jesus Christ uniformly expressed a distinct sense of faultlessness and perfection. He never once reproached himself, or regretted any thing he had ever done or said. He never uttered a word, to indicate that he bad ever taken a wrong step, or neglected a single opportunity, or that any thing could have been done or said more or better than he had done and said. Here is a being who was always calmly, perfectly conscious of faultlessness. "I do always those things which please the Father." [90] "Which of you convicteth me of sin?" [91] "If I say the truth why do you then not believe?" [92] "The prince of this world cometh, and hath nothing in me." [93]

There is a still more mysterious utterance of Christ's inward nature. We find him avowing the most extraordinary sense, not merely of personal perfection, but of official greatness. "I am not alone, for the Father is with me." [94] "I and my Father are one." [95] "My Father worketh hitherto, and I work." [96] "He that sent me is with me; the Father hath not left me alone." [97] "My meat is to do the will of Him that sent me, and to finish his work." [98] We do not profess to exhibit the full meaning of these holy texts: but it can not be disputed that they convey this at least, a conviction on the part of Jesus that he was at one with the Father, in some high and merciful enterprise. To his own consciousness it was certain that he was obeying not his own will only, but the will of the Father; that he was unfolding not his own thoughts only, but the thoughts of the Father, and that he was carrying on, not a work of his own merely, but the work of the Father. And on this inward sense of relation to God there was built up a conviction of the strict individuality, the solitary grandeur of his mission. "I am the bread of life." [99] "I am the light of the world." [100] "I am the way, the truth, and the life." [101] "I am the good shepherd, and know my sheep, and am known of mine; and my sheep hear my voice, and they follow me, but a stranger will they not follow." [102] "I am come that they might have life, and that they might have it more abundantly." [103] "All things are delivered to me of my Father, and no man knoweth the Father save the Son, and he to whomsoever the Son shall reveal him." [104] "Your father Abraham rejoiced to see my day, and he saw it and was glad." [105] "Many prophets and kings have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them." [106] "The queen of the South shall rise up in judgment with the men of this generation, and shall condemn them for she came from the uttermost parts of the earth to hear the wisdom of Solomon, and behold a greater than Solomon is here. The men of Nineveh shall rise up in judgment with this generation, and shall condemn it, for they repented at the preaching of Jonas, and behold a greater than Jonas is here." [107]

But more mysterious, more awful still, were the words in which Jesus sometimes pronounced himself. On several separate occasions he employed in the hearing of men, language which human lips could not have uttered without impiety. "Thy sins be forgiven thee." "The Son of Man hath power on earth to forgive sins." [108] "The hour is coming when the dead shall hear the voice of .the Son of God, and they that hear shall live." [109] "When the Son of Man shall come in his glory, and all the holy angels with him, then shall he sit on the throne of his glory, and before him shall be gathered all nations." [110] The deep sense of his mysterious greatness which these passages indicate, was expressed by Jesus from the first, and it was never lost or even impaired. At the last, when darkness gathered around him, he shrank not from the avowal. Immediately before his crucifixion, he said to the judge who condemned him, "Thou couldst have had no power at all against me, except it were given thee from above." [111] "To this end was I born, and for this cause came I into this world, that I should bear witness unto the truth. My kingdom is not of this world; if my kingdom were of this world then would my servants fight that I should not be delivered unto the Jews, but now is my kingdom not from hence." [112] From first to last, in his humiliation and in his sufferings, and at his dying hour, just as in the outset of his career and the freshness of his public fame, this was the same great and dread Being.

The frequent utterance of a mysterious and distinctive consciousness, on the part of Jesus, can not be disputed. To say nothing of the inspiration of the New Testament; unless it be utterly fabulous and false, if even in the most loose sense it be authentic, this is certain, that Jesus often expressed without reserve a sense of personal faultlessness and perfection; and what is more, a sense of the incomparable dignity and sacredness of his official position. In his own conception, he stood between man and God, in a crisis of the world's history which had no parallel. He was alone in the ages, bearing a burden for which no former age was ripe, and by which no subsequent age was to be oppressed. He was doing a work in which he could have no partner; he was alone in responsibility, in power, and in rank!

Such, supposing the Christian record to be of the smallest historical value, is the indubitable fact. Can it be accounted for--can any important con-elusions be founded upon it--what does it really involve?

1. Perhaps some of Christ's injudicious and overzealous followers suggested to his mind the pretensions which he avowed. This is not conceivable: for the consciousness which he expressed comprehended far more than any of them believed, or even understood at the time, much as they honored and loved him.

2. Perhaps the language of Christ originated in mere vanity and conceit. It must have been consummate, unparalleled vanity, if it was vanity at all; but this is plainly incompatible with the sobriety and solidity of his deportment. Besides, the idea expressed was too lofty to have had such a despicable origin; it was too spiritual, and too closely connected with God, with religion, with the unseen world; unless, indeed, he had been utterly reckless and profane.

3. Perhaps it originated in a deep-laid scheme of ambition. The prompt answer to this suggestion is that such was not Christ's character at all. He was no crafty and designing hierophant or demagogue. His own declaration was simply true, and was verified by his entire course, "My meat is to do the will of him that sent me, and to finish his work." Interested motives, in any form, never once indicated their presence in him by a single token during his whole life.

4. Perhaps it originated in enthusiasm. [113] But only an enthusiasm amounting to raving insanity could have uttered itself, in such language as his. If its origin was enthusiasm at all, it must have been the very insanity of enthusiasm, and his grave and meek life decisively forbids this supposition. There was nothing, either in his sayings or his doings incoherent, contradictory, wild. Both manifested entire self-possession and the calmest wisdom.

5, Perhaps it originated in mere mistake. With all his excellence, intellectual and moral, was not Jesus Christ nevertheless singularly mistaken on one point? Perhaps he fancied himself greater and better than he really was. Without the slightest intention to deceive, with entire sincerity and honesty, he uttered what he thought was the voice of his consciousness; but it was a mere fancy, a serious, but not altogether unlikely, mistake. It occurs to us to ask in this connection, was Jesus Christ also mistaken, when he uttered in the ears of men truths, which the wisest and best souls ever sent into this world before had never imagined? Was he also mistaken, when he bestowed on mankind a body of living, spiritual truth, which all the systems taken together, before known, do not approach, and to which nothing worthy to be named has since been added? In such a matter as this, was he mistaken, who had revealed the deepest secrets of the nature of God, or the human soul, and of the future state? Was he unable to report faithfully a thing so near at hand as the voice of his own consciousness, and in the stead of that voice, did he publish a groundless conceit to the world? These things do not comport; it is impossible that they should be both true of the same individual. The ground neither of injudicious foreign influence, nor of vanity, nor of deep-laid ambition, nor of enthusiasm, nor of honest mistake, can be taken in this case. The wickedness or weakness, or both, which these grounds would involve are utterly irreconcilable with the acknowledged character of Jesus; and none of the principles which are found to account for similar phenomena in the case of other historical personages, nor all of these principles together, are adequate or applicable in his case. But whether unexplained or explained, the fact remains, that he repeatedly expressed a sense of personal perfection and of extraordinary relation to God. He found and felt this as a fact of his inward nature; he uttered it as a distinct consciousness. A conviction is founded on evidence, and is reached by a process of reasoning. The foundation may be unsound, the reasoning may be false. and the conviction may be an error; but a consciousness is an immediate and independent act, like seeing by the eye, or hearing by the ear. It is its own evidence, and none can be more satisfying, more sure. By the very constitution of the soul, this is the highest proof possible of the reality of that which it presents.

We can come only to one conclusion, that the words of Jesus were a faithful and genuine expression of his consciousness--a consciousness which creates an impassable distinction between him and all men. In that true voice of his soul, there is the strongest evidence of indubitable reality. He spoke what he felt, and he felt what he truly was. His nature was conscious of the profound mystery which belonged to it, and he simply uttered this consciousness, and no apparent inconsistency between what he claimed and what he seemed to be, troubled him for a moment.

A young man who had not long left the carpenter's shop, who at the moment he spoke was in a condition of poverty, and was associated only with those who were obscure and poor like himself, calmly declared his sense of perfect faultlessness and of extraordinary relation to God. Is it possible, that any candid mind can reflect on the plain facts of this history, and on the principles which lie beneath them, on the seeming of this marvelous life, and on the reality which the seeming does but vail--ay, often unvail--and not be filled involuntarily with wonder and with awe? __________________________________________________________________

[90] John, viii. 29.
[91] Ib. viii. 46.
[92] Ib. viii. 46.
[93] Ib. xiv. 30.
[94] Ib. xvi. 32.
[95] Ib. x. 30.
[96] Ib. v. 17.
[97] Ib. viii. 29.
[98] Ib. iv. 34.
[99] John, vi. 35.
[100] Ib. viii. 12.
[101] Ib. xiv. 6.
[102] Ib. x. 14, 4, 5.
[103] Ib. x. 10.
[104] Matthew, xii. 27.
[105] John, viii. 56.
[106] Luke, x. 24.
[107] Luke, xi. 31, 32.
[108] Matt. ix. 2. 6.
[109] John, v. 25.
[110] Math xxv. 32.
[111] John, xix. 11.

[112] Ib. xviii 36, 37. See Channing's Sermon, p. 428.

[113] Channing, p. 427. __________________________________________________________________

PART III.

THE TOTALITY OF HIS MANIFESTATION BEFORE THE WORLD.

True Man.--Peculiar Susceptibility.--Sufferings and Provocations.--Unconquerable Patience.--Absolute spiritual Perfection.--Simplicity and Freshness.--Uniform Perfection.--Jesus a Manifestation, not an Effort.--A pure Original, and not an Imitation.--Alone in History.

CHRIST'S original and constant oneness with God prepares us to expect in him, an extraordinary elevation and purity of character. His mysterious consciousness, also, is the proof of moral greatness which never belonged to. man. But in addition to these, there is a proof of his spiritual individuality, which comes home more directly to the consciences and hearts of men, and is fitted to move them more powerfully. It is found in his life, as a whole, in the entire unfolding of his character before the world from first to last.

His identification with universal humanity can not fail to be recognized at once. He belonged to no privileged class, and as an inhabitant of the world, he enjoyed no protection or advantage of any kind which was not common to all other human beings. Real moral excellence and holy force of character are admirable, whatever may have been the history of their production; but they are certainly less impressive when peculiar advantages have been enjoyed for their cultivation, and when peculiar measures have been adopted for their acquisition. If a man withdraw himself from the duties, trials, and snares of the world, retire to solitude, and devote his life to the pursuit of virtue, it is felt, however elevated his character may become, that the methods to which he has resorted are impossible to men in general, and indeed are at variance with the constitution of things which God has ordained. Even the example of an individual in the higher walks of society, or belonging to some privileged order, or in any other way placed in circumstances more than usually favorable to mental and spiritual development, protected against hinderances and evils which beset other men, and possessed of encouragements and helps which they can not reach, can never act effectively and permanently on the world.

But Jesus Christ was man in the wide sense of that term, and was placed altogether in the ordinary circumstances which attend the lot of humanity on earth. He belonged to the masses and was brought up with them, unprivileged and undistinguished. His associations, all his outward relationships, his speech and his dress, were of the same kind with theirs; so that there was every natural ground of sympathy between them and him. We read of his weariness, hunger, and thirst--of his tears and his groans--of his friendship with his disciples, and with John in particular--with Lazarus, Martha, and Mary; we read of him weeping at the grave of his friend; we read of his love to little children, taking them in his arms and blessing them. Whatever else he was, he was man, a true man, and his was a true and warm human heart. No reader of his life can doubt that he was a sharer to the full in the common circumstances, occupations, susceptibilities, trials, and wants of universal humanity.

Thus conditioned, Jesus had to encounter a difficulty of overwhelming force, altogether peculiar to himself and arising out of the constitution of his soul. In his own idea, whether true or false it matters not, he was born to a Godlike work. A. mysterious purpose lay in his mind; it was to redeem and reclaim a world, to recover man to God and to immortal perfection. This was the passion of his heart, and the very nature of this passion, this purpose would necessarily render him more keenly susceptible and more dependent on grateful appreciation. But he was unappreciated and unsupported. Even his disciples, instead of fortifying him by their enlightened sympathy, vexed him with their low and earthly thoughts, and without intending of even knowing it, they often obstructed instead of helping him. This was not all. He encountered designed resistance and unrelenting and cruel persecution. He never injured a single being, in his heart lay only intense love, but it was basely requited. His actions were decried, his motives suspected, his character maligned, his spirit, too unselfish and pure for that age, misconstrued and misunderstood. Because he was holy and denounced all evil, the workers of evil conspired against him, and moved an entire people in their wickedness and blindness to put him to death. The forms of justice were violated, the name of religion was prostituted, and he was surrendered to the unrestrained revenge and power of his enemies. But even then, he was absolutely unmoved in the deep love of his heart, and in all his gracious thoughts of man and for man's salvation. Never, amid cruel provocation and persecution, was his soul excited to anger. Once in the narrative of his life, the word anger is connected with his name--"he looked round upon them with anger, being grieved for the hardness of their hearts." But the passage itself sufficiently proves that it is not anger which is meant, but strong emotion, indignation perhaps, or amazement; for the same persons could not possibly be the objects of grief and of human anger at the same time. No; of one being in human form, but of one only, it can be said that he never spoke an angry or unkind Word, and never indulged for a moment an angry or unkind feeling. Ingratitude, injustice, hatred, pierced his soul; but his forgivingness, patience, meekness, and measureless love, were never disturbed. He bore in silence "the contradiction of sinners against himself," "he was obedient unto death, even the death of the cross;" "when he was reviled he reviled not again, when he suffered he threatened not, but committed himself to Him who judgeth righteously." "Father, forgive them, for they know not what they do," was the prayer with which he died, and it breathes the spirit which pervaded his whole life. [114]

Was ever man like this? Was such a manifestation of a human soul ever even imagined? Certainly never, except in this instance, was such a manifestation described.

Greatness, in the sense which most commends itself to many minds, can not be claimed for Jesus. His name is not associated with the philosophy, the literature, or the science of the world. He occupied a position far above them. The good sense and the good taste of candid men will pronounce unhesitatingly, that formal connection with any or all of them would have degraded, and not exalted. him. It is not that they are not unspeakably important to the world, and it is not that he, or the religion which he founded, in its principles or its spirit, was hostile to them. But he was personally apart from them, and his greatness belonged to quite another sphere--one infinitely higher. We have shown that transcendent opulence, and power, and grandeur of soul were his; we have shown that he dealt as a master with things which the greatest of men thought it their highest office, even distantly, to approach. Unknown to philosophy, literature, and science, in him shone a light which they never kindled, and in him were the universal principles of all beauty and all truth.

The difficulty which we chiefly feel in dealing with the character of Christ, as it unfolded itself before men, arises from its absolute perfection. On this very account, it is the less fitted to arrest observation. A single excellence unusually developed, though in the neighborhood of great faults, is instantly and universally attractive. Perfect symmetry, on the other hand, does not startle, and is hidden from common and casual observers. But it is this which belongs emphatically to the Christ of the Gospels;, and we distinguish in him at each moment that precise manifestation, which is most natural and most right. It is wonderful, that the unpretending and brief annals of his life, by four different hands, have not failed in this respect, have not failed in any part of the delineation, or in a single touch or tint: the more wonderful it is, since the character was utterly unlike what the writers could have imagined, by the aid either of experience or of history.

In human beings, there never is an approach to sustained, proportioned, and universal goodness. The manifestation in one direction is so high as to be unnatural, while in another direction, it falls perhaps below the standard of our conceptions. This wondrous Person always is, and acts up to the idea of perfect humanity--never unnaturally elevated so as to be out of fellowship with men, and never below the highest human excellence, conceivable in the particular circumstances at the time. If men possess a virtue in an unusual degree, the probability is, that they will be found to exhibit a defect or fault in the opposite direction. The virtue itself shall pass into a fault, and shall occasion the injury or the neglect of other qualities equally essential. A man is remarkable for sagacity and decision, but he shall be coldly unsusceptible; or he is tender and ardent, but he shall be wanting in resolution and in judgment. He is remarkable for dignity of deportment, but he shall be reserved and proud; or he is communicative and accessible, but he shall be wanting in becoming self-respect. The high development of the intellect is rarely combined with the due cultivation of the affections, and the cultivation of the affections is rarely combined with full development and force of intellect. Jesus Christ possessed the tenderest heart, overflowing with generous and warm feelings, but, at the same time, his wisdom was profound, and his decision of character was invincible. He was accessible to all without exception, and no circle of exclusiveness was at any time drawn around him in order to guard his presence; but he was always self-possessed, and self-sustained, and his dignity was commanding.. Intellectually and morally, socially and personally, in relation to his kindred or his disciples, to the followers or the enemies of his ministry, he always rises up to the highest idea that can be formed of perfect man. And then, there is thrown over all his intercourse with men, the charm of freshness and genuine simplicity. Nothing is artificial, nothing assumed, nothing forced; but we behold the natural, honest, free development of a true soul. He is never trying to impress, never laboring to sustain a character. He is not aiming to seem, but he. seems what he really is--no more, no less, no other. Nor does this Being come before us only on a few special occasions, carefully selected, in order to exhibit conspicuously the best aspects of his character. We behold him in every conceivable variety of positions, mingling with all sorts of persons, and with all kinds of events; we follow the steps of his public life, and we watch his most unsuspecting and retired moments; we see him in the midst of thousands, or with his disciples, or with a single individual; we see him in the capital of his country, or in one of its remote villages, in the temple and the synagogue, or in the desert, or in the streets; we see him with the rich and with the poor, the prosperous and the afflicted, the good and the bad, with his private friends and with his enemies and murderers; and we behold him at last in circumstances the most overwhelming which it is possible to conceive, deserted, betrayed, falsely accused, unrighteously condemned, nailed to a cross! But wherever he is, and however placed, in the ordinary circumstances of his daily life, or at the last supper, or in Gethsemane, or in the judgment hall, or on Calvary, he is the same meek, pure, wise, god-like Being.

It must be most distinctly noted, that the character of Jesus was a manifestation not an effort. Men rise to spiritual excellence; but it is from the imperfections and errors of first efforts, it is after repeated failures, and as the result of a long and hard struggle with evil; and whatever triumph be achieved, the struggle, not unattended with frequent defeat, is prolonged to the last. This is the unqualified testimony of individual experience and of universal observation. But, in the case of Jesus Christ, there were no indications of struggle or even of effort, and not a single failure or defeat. His soul was deeply moved by the darkness and the evil around him; but he was personally untainted with either. We behold the gradual unfolding of an inward power, which did not need to contend, but meekly and at once put aside whatever resistance was offered to it. By the words and the acts of his life, Jesus rebuked all that was ungodly, impure, and false among men; but invariably it was as one who himself was innocent of sin, and who was sent to renovate and bless the world. His life was a triumph from the first--the manifestation of a soul that stood invincible in its native spiritual force.

The character of Jesus, besides, was a pure original, not an imitation. The model existed not, and had never existed, from which it could have been copied. There is no record, in the writings of all nations and of all times, of a life for which absolute perfection is claimed from its beginning to its close. But the character of Christ drawn in the Gospels, though undesignedly on the part of the writers, is human perfection, in which we can discover no defect, and which we can imagine nothing beyond. Nor is it the concentration in a single life of attributes which, though they never all existed in combination before, had all existed separately, in different proportions, in other lives and other times. There are single elements of character and combinations of elements here, which are perfectly new; appreciated and admired, having been once disclosed, but no trace of which had before appeared. The entire personality, as it rose up before the world, was a fresh living original--a stream from its native fountain, not the accumulation of many tributary waters.

The suspicion is very groundless that that manifestation which is delineated with great artlessness in the Gospels, was not real, but ideal--a creation of the writers' own minds, not a simple account of what they had actually witnessed. We need only refer to the intellectual and moral condition of Judea, with its known principles, habits, and tastes, to the position and character of the evangelists, and then to the representation itself which they have executed, in order to show convincingly that such a suspicion is the most groundless which can be imagined. That country and these men could never have conceived or described such ideal spiritual excellence, as that which they have attached as a reality to the person of Jesus; least of all was it possible, that this idea could have been connected with the name and the office of the promised Messiah. This was not their idea at all, especially in this connection. In several most important respects, it was exactly the opposite of their idea; and by no possibility could it have originated merely in their minds. Such a character as that of Jesus, they were not the persons to have ever imagined; and that it has been delineated by them, is the unassailable proof that it was actually seen.

Never passed before the imagination of man, and never but once alighted on this earth so heavenly a vision. Once, in all human history, we meet a being who never did an injury, and never resented one done to him, never uttered an untruth, never practiced a deception, and never lost an opportunity of doing good, generous in the midst of the selfish, upright in the midst of the dishonest, pure in the midst of the sensual, and wise far above the wisest of earth's sages and prophets, loving and gentle, yet immovably resolute, and whose illimitable meekness and patience never once forsook him in a vexatious, ungrateful, and cruel world.

If the New Testament had contained only the character of Jesus, as it unfolded itself in his intercourse with men, it had deserved a place above all human productions, it had been a mine of spiritual wealth, and a fountain of holy influence unknown to every other region, and to all the ages of time. __________________________________________________________________

[114] The Rev. T. H. Horne, in his "Introduction to the Study of the Scriptures," vol. i. p. 422, puts into English a magnificent eulogy of the character of Jesus, by J. J. Rousseau. The piece, in itself, is surpassingly beautiful and eloquent, but considering who its author was, it is beyond measure astonishing. The original passage will be found in the "Emile, on de l'Education," liv. 4. OEuvres, tom. ii. p. 91, 92.--Frankfort, 1762. __________________________________________________________________

PART IV.
THE MOTIVE OF HIS LIFE.

Absence of Selfishness.--Presence of pure and lofty Motives.--His active Goodness.--Views of the Soul.--Love of Man as Man.--Gave his Life a Sacrifice.

THE recorded life of Christ proves that he neither sought to gain, nor, in point of fact did gain, power, wealth, or fame, for himself, or for any connected with him. He had frequent and fair opportunities of gratifying ambition, had his nature been tainted with that passion. Occasions were even thrust upon him, and the amplest means were ever ready to his hand. The Jews expected in their Messiah a king, and were burning with impatience for his advent. Jesus needed only to have announced himself, and the country would have hailed him with enthusiasm, and would have enthroned and crowned him. As a matter of fact, such was the state of the public mind, that on more than one occasion, the people were about to take him by force to make him a king, but he quietly withdrew till the excitement had passed away. Throughout his public life, though announcing the sublimest truths, and performing the noblest works, he never stepped, or sought to step, out of the humble sphere in which he had been brought up. It has been shown that he was at first, and he continued to the last, a poor man. He does not seem to have ever possessed for himself to the value of the smallest coin, and, when he died, he had no means of providing for his mother, and could only commend her to the care of one of his disciples.

The entire absence of selfishness, in any form, from the character of Christ, can not be questioned, and not less undoubted was the active presence of pure and lofty motives. His life was not only negatively good, it was filled up with positive and matchless excellence, and was spent directly and wholly in blessing the world. A large portion of it was occupied with teaching, and both in its design and its native tendency, Christ's teaching was only restorative and healing, and itself at once reveals the motive in which it originated--love of man, profound, unselfish love. This reigning spirit was yet more apparent, though not more really present, in another region of Christ's life. He lived not merely to announce spiritual truth, but to relieve and remove physical suffering. The supernatural character of this portion of his work among men, we do not urge; but apart from this, it is quite certain that much of his life was occupied in healing the sick, and comforting the sorrowing and the poor. The substance of the record on this head, is condensed in a few beautiful sentences by Matthew, 4th chapter, 23d and 24th verses. "And Jesus went about all Galilee, teaching in their synagogues, and preaching the Gospel of the kingdom, and healing all manner of sickness, and all manner of disease among the people. And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments, and those that were possessed with devils, and those which were lunatic, and those that had palsy, and he healed them." Make what deductions we will, it is perfectly certain, if any thing of history remain in the Gospels, that multitudes in that age experienced the effect of Christ's merciful interposition. "He went about doing good." He wiped away many a tear; he made many human hearts glad; and many others connected with them felt the benignant and genial influence of his earthly ministry. He relieved and removed a great amount of physical suffering; he created and planted in the world a great amount of physical happiness. He devoted himself to the work of blessing man; and in both regions of his life, in his acts and in his words, in the healing spiritual truths which he imparted, and in the unnumbered material kindnesses which he bestowed, we discover one reigning motive--love of man, deep, enduring, redeeming love.

We are entitled to assert that compassion for humanity held the place of a master-force in the soul of Jesus Christ. The man is worse than blind who does not perceive the charm of a subduing tenderness streaming fresh from his heart, and shed over his whole public life. It is related that, once as he looked upon the multitudes that lead assembled to listen to his teaching, "he had compassion on them, because they were as sheep that had no shepherd." [115] We hold that this short sentence descends to the deepest depth of his being, and lays open the chief spring of all his movements, he had compassion on the multitudes. Spiritual truth was precious to him he felt also the burden of a great mission, and he was tenderly alive to all the rights and claims of God. But he pitied and loved the multitude their spiritual condition, their destinies, their necessities, and their sorrows oppressed his heart. In addition to all the force of fidelity to God, to himself, and to truth of which he was conscious, there were impulses of love and pity that gushed up ever warm and fresh in his bosom, and imparted a subduing tone to all his ministrations. Jesus saw an inexpressible worth in human nature. It is fallen and ruined, but it is a precious ruin. The wonderful powers yet left to the soul, and the amazing destiny before it, ineffably bright or unutterably dark, were present to his mind, and were the source of that yearning affection which ruled his life. He loved man as man. The attachment of the members of the same family, or the natives of the same country, of companions in suffering, and of disciples of the same faith, to each other, is easily understood. But when the circle is widened, the attachment is proportionally impaired, and love to man, simply as man, is scarcely intelligible. To Christ this was not only an intelligible, but a profound reality. Neither natural relationship, nor condition, nor even character, nor country, nor creed, determined the movement of his heart. It was man he loved, the nature, the race, for its own sake, and because of its solemn relations to eternity, and to God. Himself man, he felt an inexpressible nearness to humanity, and his whole life, and still more his death, were an expression of his unmeasurable love. The higher purposes of the cross are not now before us; but it must not be overlooked that, at last, Jesus could have saved his life if he would have sacrificed his mission. But that mission was dearer to him than life; man was dearer to him, man's redemption and restoration to God were dearer to him than life. He could not, would not, abandon these; but his life he could and did surrender, a true and holy sacrifice on the cross!

A single act of pure generosity fails not to touch the human heart; all men bow down instinctively before it. There are some human names which the world can never forget, the names of those who, in different departments, perhaps for a course of years, exhibited wonderful devotion to the good of others. What then shall be said of Him, whose entire life was spent in benefiting, not a single class, but all classes of men, and in originating, not one form, but endless forms of good, from the lowest up to that which relates to the immortal nature and to its highest destinies? Christianity, and Christianity alone, is the revelation of a pure and perfect love the unavailing of the solitary living model of this grace which humanity has furnished. A profound secret of God, the unfathomable mercy of his nature was to be divulged to the world. It was pronounced in words, in words of deep significance; but it was also expressed by a sign; and there stood before men an impersonation of perfect love, a life which disclosed and embodied intense, inextinguishable, self-sacrificing love. __________________________________________________________________

[115] Matthew, xv. 32. __________________________________________________________________

PART V.

HIS FAITH IN GOD, TRUTH, AND THE REDEMPTION OF MAN.

His Foreknowledge of his Death.--Solitariness--Never himself disappointed.--Truth, a Provision for Wants, Cure for Evils of World.--Attributes of God.--Expressions and Proofs of Christ's &ate of blind.--Institution of the Supper.--Interpretation of Facts.

IT is one of the marvelous facts in Christ's history that he distinctly foreboded the calamities which were to befall him. Evil did not come upon him unawares; its pressure and its bitterness were aggravated by anticipation. No explanation is here offered of this fact, and nothing will be built upon it in the way of argument, but it stands with great distinctness in the narrative. "From that time forth began Jesus to show unto his disciples how that he must go unto Jerusalem and suffer many things of the elders, and chief priests, and scribes, and be killed, and be raised again the third day." [116] In harmony with this he forewarned his disciples: "Ye shall be hated of all men for my name's sake." [117] "They shall put you out of the synagogues; yea, the time cometh that whosoever killeth you will think that he doeth God service." [118] In the garden of Gethsemane, he said to those who were with him, "Behold, the hour cometh, and the Son of Man is betrayed into the hands of sinners. Rise, let us be going: behold he is at hand that cloth betray me." [119] When Judas with the band of soldiers drew near, "Jesus knowing all things that should come upon him, went forth and said unto them, Whom seek ye? They answered him, Jesus of Nazareth. Jesus saith unto them, I am he." [120] If Christ was gifted, whether naturally or supernaturally, with any thing of the insight into the future which these passages suppose, at least no one will doubt that its effect must have been to render the burden of calamity many times more crushing. But, leaving this debated ground, we must repeat the fact already referred to for a different purpose--that Christ was literally alone in his sufferings, unsupported by a single human mind. Courage and faith are not unusual, when the principles that call them forth have been adopted by others, and have received this decisive proof of their adaptation and their truth. That which is true, indeed, is not more true by being understood and admitted, and what a man believes is not really more worthy of his belief than before, when it is accepted by others as well as himself. But mind leans on mind, nevertheless, and the enlightened convictions of one impart increased stability and strength to the enlightened convictions of another. What we could not effect or endure alone, we can effect and endure when supported by other kindred souls. Jesus knew no such support as this. He was followed indeed by multitudes, but it was not because they understood and embraced his principles; and hence when these principles were more fully disclosed, "many went back and walked no more with him." [121] Even his own relatives had no intelligent faith in him, and his chosen disciples gave to him their affections rather than their judgments. They devotedly loved his personal character, they believed in his greatness, but they did not comprehend it; the new principles struggled in their minds with the old faith, but they never succeeded, while he lived, in completely displacing it. Hence, when he died, the disciples at the first spoke as if their hopes were overthrown forever. The plain fact is, that Jesus at the last disappointed his disciples, disappointed his own relations, disappointed the masses of the people, disappointed every one except himself. He was never disappointed, from the first to the last moment of his course. Without a single complete example of success while he lived, amid constant discouragement and apparent discomfiture, he calmly believed in the omnipotence of spiritual truth and in the divinity of his own mission.

Speedy triumph he did not and could not anticipate. With that profound and calm wisdom which we have already seen distinguished him, he could not fail to know, when he thought of the insidious and mysterious working of sin, and its almost indestructible force, that it must be long before it could be forever extirpated. When he saw human nature fallen from God, and darkened and diseased, he could not fail to know that its restoration, purification, education for immortality, and complete cure, must be a slow and protracted process. When he looked upon the vast empire of evil, the growth of thousands of years, its foundations strong and deep, and its ramifications innumerable, he could not fail to know that its entire and final overthrow must be the work of ages. Tremendous conflicts must precede such a triumph as he anticipated; centuries of darkness and struggle must intervene. But he knew, at the same time, and was calmly assured of the perfect adaptation of spiritual truth to the spiritual condition of the world; and he saw in that truth, if the only, yet the sure provision for all the wants of men, if the only, yet the infallible, remedy for all the evils that preyed upon them.

"The spiritual nature within man, the spiritual world around and over him, the Uncreated Father of all, pardon of sin, ere long to receive all the elucidation and all the evidence of the cross, the regeneration of the soul. and its reconciliation to God."--These were the living, holy truths which Jesus announced; and in these, in their adaptation, their mighty force, and their certain triumph, his confidence was unmovable. But higher even than this he was able to ascend. From spiritual truth he rose to its author and fountain, God. He believed that his mission was of God, the purpose which he was unfolding and executing was God's, and the infinite resources of God were pledged to its realization. He looked to that universal providence which includes mind as well as matter, and to all its mighty combinations and agencies; he looked to the ever-flowing and inexhaustible fountain of spiritual influences, and to him whose knowledge, wisdom, and power are illimitable, and his confidence was untroubled and serene. In his whole life, no indication of doubt, even for a moment, can be discovered. Not a word of hesitation ever escaped his lips. When his last hour was approaching, his voice to his disciples was the voice of calm assurance. "In the world ye shall have tribulation: but be of good cheer; I have overcome the world." [122] "Ye now have sorrow; but I will see you again, and your heart shall rejoice, and your joy no man taketh from you." [123] "The world seeth me no more: but ye see me; because I live, ye shall live also. In that day ye shall know that I am in the Father, and you in me, and I in you." [124] "Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your hearts be troubled, neither let them be afraid."
[125] With respect to the infallible success of his own mission, this was his language, "I, if I be lifted up from the earth, will draw all men unto me." [126] "This gospel of the kingdom shall be preached in all the world, for a witness unto all nations." [127] At the Last Supper, when Judas Iscariot had gone out to confer with the Pharisees and Scribes, Jesus said, "Now is the Son of man glorified, and God is glorified in him. If God be glorified in him, God will also glorify him in himself, and will straightway glorify him." [128] When he stood before the council which condemned him, and when the high priest adjured him to tell if he were the Christ, he answered, "Hereafter ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven." [129] At that awful moment his faith was unconquered, unconquerable.

This, then, is the state of the case, as a mere matter of history:--A young man destitute of resources, of patronage, and of influence, commits himself to an enterprise which, so long as he lives, is not appreciated or even understood. He is persecuted and scorned, deserted by his friends, betrayed by one of his disciples, falsely accused and condemned to a disgraceful and torturing death. But, alone, with death before him, and without one earthly support, he calmly believes that the enterprise shall triumph, and that he shall reign in the minds and hearts of men!

Can this have been only human? Was there ever a manifestation of mere humanity like to this. Can any thing short of the union of divinity with this humanity account for the acts and states of Christ's mind?

This is not all; the narrative offers some additional facts. At the Last Supper Jesus told his disciples, as they sat around him, that the time of his death was near at hand. Were his confidence and courage shaken by the prospect? Did no fear disturb him--fear of the effect which his death might produce on the opinion of the world? Did no feeling of uneasiness rise within him as if after all he might fail? At all events, was he not anxious that the ignominious termination of his course might be concealed after he was gone? No, he was not; but, with perfect composure, he made provision that not only his death itself, but all its agony and its shame should never be forgotten while the world lasted. "He took bread and gave it to his disciples, saying, this is my body broken for you this do in remembrance of me. In like manner he took the cup, saying, this is my blood shed for you; this do in remembrance of me." [130]

Was ever serenity like this? Can any thing more touching, more sublime than this be conceived? Was it ever heard of, before or since, that a person, in the position of a malefactor, took pains to preserve the memory of his disgraceful death? Jesus Christ, about to be crucified as a felon and a slave, commanded and provided that the fact should be remembered to the end of time--did so in the full confidence that he should at last triumph. And the fact has been remembered. This is the mystery--if he be not all that he claimed to be--this is truly more miraculous than any thing ever so called, more inexplicable on all natural principles. The fact has been remembered for eighteen hundred years it is remembered at this day; and it has been and is remembered, not as a form, a time-honored custom, but minds have been won to Christ--human hearts have been and are inviolably attached to him.

Christ's assurance of triumph is a historical fact; his actual triumph for nearly two thousand years is no less historically certain: the two combined lead to one conclusion only. It is this--he was, as he claimed to be, divine: his religion is divine, the only religion which contains the indubitable proof, and presents to the world a real incarnation of divinity--God in man. __________________________________________________________________

[116] Matthew, xvi. 21.
[117] Matthew, x. 22.
[118] John, xvi. 2.
[119] Matthew, xxvi, 45, 46.
[120] John, xviii. 4, 5.
[121] John, vi. 66.
[122] John, xvi. 33.
[123] John, xvi. 22.
[124] Ib. xiv. 19, 20.
[125] Ib. xiv. 27.
[126] Ib. xii. 32.
[127] Matt. xxiv. 14.
[128] John, xiii. 31, 32.
[129] Mark, xiv. 62.

[130] Matthew, xxvi; Mark, xiv; Luke, xxii. __________________________________________________________________

PART VI.
THE ARGUMENT FROM HIS CHARACTER TO HIS DIVINITY.

Moral Aspects and outward Facts of Christ's History.--A Character such as his not once-realized.--Interests of Truth and Virtue.--Moral Condition of Mankind charged on God.--Humanity in Christ peculiarly conditioned.--Idea of Incarnation universal.--A primitive Revelation.--A universal want.--Provision for this Want made once for all.--Higher Nature in Christ, not higher Office merely.--Absolute Divinity.--This secured Aids and Influences incommunicable to others.

THE spiritual individuality of Christ, we have found, is striking as it is manifest. Whether we look to his oneness with God, to the marvelous forms of his consciousness, to the totality of his manifestation, to the motive of his life, or to his unconquerable faith, his character, take it all in all, must be confessed to stand alone in the history of the world. But this character, in its unapproachable grandeur, must be viewed in connection with the outward circumstances of the being in whom it was realized--in connection with a life not only unprivileged, but offering numerous positive hinderances to the origination, the growth, and, most of all, the perfection of spiritual excellence. In a Jew of Nazareth--a young man--an uneducated mechanic--moral perfection was realized. Can this phenomenon be accounted for? There is here, without doubt, a manifestation of humanity; but the question is, was this a manifestation of mere humanity, and no more? Can this be interpreted on the common principles, which in other cases explain the facts of history, observation, and experience? It is not maintained, in any quarter worthy of regard, that ordinary principles of interpretation are sufficient here. But, if not, what are the extraordinary principles that are sufficient in this singular case?

This question is met by the suggestion that Jesus needed and received for the mission with which he was charged, extraordinary protection from God--protection for his intellect, his conscience, and his heart; and not only protection, but extraordinary divine influence, in the illumination, invigoration, guidance, and entire culture of his spiritual nature. It is suggested that, by the holy power and under the sheltering care of God, his character was preserved faultless, and rose to the highest perfection of which humanity is capable. Certainly, special powers are demanded for special functions, and it is fitting that unusual honors should attend unusual responsibilities. It is obvious, also, that God has a right to withhold or bestow his own gifts, and to bestow them on whom and in what measure he pleaseth. But the question arises, if Jesus was no more than man, why have there not been other men like him? why has there not been one man like to him in the whole course of time? The question is unanswerable, we humbly maintain. If by the spiritual protection and influence of God, Jesus in his peculiar circumstances--with his youth, his want of education, his poverty, and all his hinderances and exposures--reached moral perfection, it is unaccountable that, in far happier combinations of circumstances, such an attainment has never been approached. What God did for one man, God certainly could have done for other men. It is unaccountable that it has never been done, and that not a single individual known to history has risen to the glory of this youthful, untaught, unprivileged Galilean mechanic. The question here, it must be remembered, does not respect merely adaptation to an extraordinary sphere; it does not respect merely official qualifications and endowments it relates to personal excellence, to moral education and culture, to inward goodness; and it is, therefore, vitally connected with the great cause of virtue and truth in the world. If Jesus was man only, and if, therefore, the invigorating and quickening influences of God bestowed on him, could have been bestowed on others, it is impossible without deep injury to the divine character, without impeaching either the benignity, or the purity of God, to account for their being withheld in other cases. All is intelligible and consistent if Jesus was essentially separate from men, separate in the very constitution of his person--a being raised up once in all time for a crisis which never could again arise, and for a work never to be repeated. But if not, if he was man only, we ask in the name of that holiness which is the life of the intelligent universe, and in the name of God with whom the interests of holiness are paramount, how it has come to pass, that of all men he alone has risen to spiritual perfection? What God did for piety and virtue on the earth at one time and in one case, God certainly could have done at other times and in other cases. If Jesus was man only, God could have raised up, in successive ages, many such living examples of sanctified humanity as he was, to correct, instruct, and quicken the world. But he did not; and the guilt of the moral condition of mankind is thus charged at once upon God; and the real cause of the continuance of moral evil, and of the limited success of holiness and truth in the earth is thus declared to be in God--that cause is the withholding of his merciful influences.

If such be the inevitable conclusion to which these premises lead, we have no alternative except to abandon them as false and impious. Jesus Christ can not have been merely man. No mere man, especially under the outward conditions that environed him--not the most venerable and gifted sage, in circumstances incomparably more favorable than his--ever rose to his moral stature; and unless all analogy and the unbroken testimony of all history are to be set aside, we must believe that Jesus was not merely man. It is morally impossible that the spiritual perfection of his character can have been owing to divine influences, which could have been bestowed as well on others as on him. If they could have been bestowed, we can not doubt, looking to the benignant and holy character of God, that they must have been bestowed. Since they were not bestowed on others, but only on him, there must have been something in him some real and great difference to account for the fact, something which rendered that possible to him which was not possible to any other. Between him and all men there must have been a separation--though there was also as certainly a community--of nature; a separation not incidental and relative only, but constitutional and organic. Humanity in him must have existed under conditions, essentially distinct from those which belong to the universal humanity of the world. Incarnation, but incarnation alone, helps us to the solution of the overwhelming difficulties of this case. It is perceived at once that this involved access to God, and reception from him--involved illumination, protection, guidance, and power absolutely and necessarily incommunicable to all others. Man, Jesus certainly was, but not man merely, but God in man.

We can not hope to discover, in the religions of mankind, the method of solving the deepest problem of Christianity, but it is quite possible that they may illustrate, perhaps confirm, the only satisfactory solution which has yet been suggested. In these religions, almost without exception, the idea of incarnation will be found under one form or another. It is related that Paul and Barnabas in the city of Lystra were about to receive divine honors; Barnabas was to be worshiped as an incarnation of Jupiter, and Paul as an incarnation of Mercury. The people of Lycaonia cried, "The gods have come down to us in the likeness of men." [131] The noticeable fact is, that this was not a new and strange thought to them, but one apparently familiar, and generally received, and which, therefore, at once occurred to them as affording an easy interpretation of what they had seen and heard in connection with the two foreigners. The numberless metamorphoses of the gods of ancient Greece and Rome, and in the eastern world the incarnations of Brahm, the avatars of Vishnu, and the human form of Kreeshna, and its reappearance in successive ages, are significant and demonstrative on this subject. Among almost all nations, and from the earliest period of which any authentic record has been preserved, down to our own times, the idea of God incarnating himself is found. But mankind do not universally, and for successive ages adopt that which is wholly false. On the most philosophical grounds it may be argued, that the continued and wide acceptance of the notion of incarnation in the world is decisive proof that it must have some basis of truth. The idea, indeed, if admitted by men at all, was manifestly for conscience and reason, in their most reverent and subdued exercise, and not for imagination. It was too awfully sacred for imagination, even in its most chastened movements, to have approached. But imagination unchastened, irreverent, impure, coarse, and wild, dared to violate this sanctity. The result we behold in the contradictions, absurdities, blasphemies, and offenses against all faith and all religious feeling and taste, of which the world is full. But in spite of the humiliating and revolting facts of this kind which abound, it may be argued incontrovertibly, that the idea itself of incarnation must, from its universality, have some basis of truth. One of two things, or both, may be legitimately presumed. Either this idea is the traditionary vestige of some primitive revelation, or there must be some grand necessity of universal human nature which, it is felt, can be met only by the doctrine of incarnation in one form or other, The deep sense of such a necessity, all nations and all times have proclaimed. And does not Christianity reveal the only actual provision which has been made to meet this universal want? It was a promise in the beginning, it was a hope and a faith in successive ages, and in the fullness of the times the promise was fulfilled, the faith and the hope were realized. Once for all, a response worthy of God was given to the cry of humanity; once for all, to meet a grand necessity, to achieve what no otherwise could have been achieved, for the redemption of man, God incarnated himself. The union of divinity with humanity is the only principle which harmonizes the outward facts and the moral aspects of the life of Jesus Christ. Disgusted by the absurdities, and shocked by the impurities and impieties of mythological incarnations, conscience and reason find rest in one incarnation for all time.

In the New Testament this awful doctrine stands apart from all the additions which the fancy, or folly, or corrupt taste of men have in other cases introduced. Here is not a baseless invention, but a thing for which numerous and extraordinary proofs can be advanced. This also, instead of creating perplexity, which had not otherwise existed, relieves and removes perplexity, the existence of which is indubitable, and the removal of which by other means is impossible. What is still more, this is not gratuitous mystery, the only purpose of which is to embellish or hallow a system. It is not a grand and useless dogma, but a necessity, in order to the solution of facts profoundly interesting, and all-important--a necessity, to which both the course of history, and the laws and experiences of the human mind compel us to bow.

The mystery of incarnation, notwithstanding the considerations which have been advanced, remains as dark as ever. The union of divinity with humanity in the person of Jesus Christ, we can not explain, can not comprehend; but that such union existed, we must believe, because it rests on evidence which can not be set aside; and some, at least, of the consequences that follow from the mysterious fact are perfectly intelligible to us. It is clear, for example, as we have sought to prove, that incarnation is sufficient to create, and alone can create, that amount of difference between Jesus Christ and all men, which the facts of his history, otherwise irreconcilable, demand for their solution. Humanity in him, existing under conditions which are found nowhere else, we do not wonder at moral peculiarities which would otherwise be confounding. His spiritual perfection, inexplicable on every other principle, on this principle is intelligible and consistent.

In the personal character of Christ, then, we have the evidence not only of a higher office, but of a higher nature, than ever belonged to man; the evidence of an essential, constitutional separation from all men.

In him who was holy, harmless, undefiled, and separate from sinners; in Jesus, the son of Mary, the words of the ancient oracle received their beautiful fulfillment--"Unto us a child is born, unto us a son is given; and the government shall be upon his shoulder; and his name shall be called Wonderful, Counselor, The Mighty God, The Everlasting Father, The Prince of Peace." [132] __________________________________________________________________

[131] Acts, xiv. 1.

[132] Isaiah, ix. 6. __________________________________________________________________ __________________________________________________________________

CONCLUSION.

Incarnation of Jesus throws light on all the wonders of his history.--Supernatural Birth.--Resurrection and Ascension.--His Miracles.--Spiritual meaning.--Typical character.--Sophistry of Strauss.--Extraordinary tokens of Divinity demanded.--The Voice of God.--World summoned to listen and believe.

THE argument which it was proposed to construct, is completed.. We have found, first, that the public ministry of Christ, and second, that his spiritual character is incapable of being reconciled, on any natural and known principles, with the outer conditions of his life. In the one case and in the other, and much more when the two are taken together, there is no escape from the conclusion, that the secret of harmony here is altogether preternatural, and is nothing less than the union of Divinity with humanity, in his sacred person. The argument, by means of which this conclusion is reached, we have sought to show is based on an ample, a relevant, and an impartial induction of facts.

The doctrine of Incarnation is simply true. It is the darkness, but it is also the glory of the spiritual history of mankind. It is the central fact in the scheme of moral providence, its unity, harmony, and fountain of power. It is the realization of the highest purposes of God, the discovery of the depth. of his wisdom, love, and might. "Great is the mystery of godliness, God manifest in flesh." [133] "The Word was made flesh and dwelt among us; and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth." [134] "The Life was manifested, and we have seen it, and bear witness, and show unto you that eternal life which was with the Father and was manifested unto us." [135]

Having reached this conclusion a flood of light is reflected back on the Christian records; and many of their announcements, before scarcely credible, become luminous and consistent. These records are separated at once and forever from all mythologies, whether of Egypt, India, Greece, or Rome. Their foundation is not fable, but fact--a fact, profoundly mysterious, indeed, but also incomparably glorious. The combination of mystery and glory at the very basis, and on the very threshold of the Gospels, not only prepares the mind for all the peculiarities of their structure, but demands, and even necessitates, discoveries in harmony with this primal characteristic.

If Jesus be the Incarnation of Divinity, it is no longer hard to believe that both his entrance into the world and his departure from it were supernatural. So far from being anomalous, this is altogether necessary and natural. Any thing else would not have been in keeping with the history. His virgin-mother is a beautiful and simple reality. It would have been incongruous, even offensive, had he not been thus physically separated from all of human kind. His resurrection also, and his ascension to heaven, are transparencies as pure as his miraculous birth. It was most meet that, having lain in the grave and "tasted death for every man," he should rise again and pass into the skies. Thus has he become a glorious prophecy and type of the destiny of all good, which, though struggling hard with evil, and often seemingly overborne, shall ultimately exhibit and assert its indestructible vitality--a prophecy and type of the destiny of all the good, who, though despised, persecuted, and slain, shall rise again unhurt, emancipated and glorified, to immortal life.

Again, such an entrance into the world, and such a departure from it, could comport only with a life-course full of testimonies and tokens of Divinity. The miracles of Jesus are in strict harmony with the commencement and the close of his career, and, like them, have their ground in the unexampled constitution of his personality. They are indeed essential to that mysterious existence of his, in which both human and Divine perfections had their place. Without them, the beautiful proportions of a unique biography, the undesigned but very manifest symmetry of a Divine life on earth, would be destroyed. Nor must the character of the miracles of Jesus be overlooked. With him they were chiefly a method of teaching. Every one of them contained a wide and deep spiritual meaning; and the whole together were an exposition, in a most intelligible and impressive form, of the nature and design of his mission. They were not mere signs of power, but lessons of wisdom and acts of mercy; they were not simply attestations of a Divine Presence, but subduing expressions and expositions of the Divine character. The bountiful and loving God, in the form of man, came to bless the world; the incarnate one--then how truly godlike--is seen giving bread to the poor, sight to the blind, health to the diseased, life to the dead! And how significant, how eloquent, were these material types of his higher spiritual powers and gifts. He was the bread of life to the world, he came to do for the soul what he thus did for the body; came to supply spiritual wants as he had supplied natural wants, to provide a remedy for spiritual evils as he had cured physical evils; came to abolish death, to put away sin, and to reveal and bestow eternal life! Literally and spiritually alike, he could apply to himself the words of the ancient oracle--"The Spirit of the Lord God is upon me, because the Lord path annointed me to preach good tidings unto the meek; he bath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison doors to them that are bound." [136]

Strauss, in one of his minor pieces, argues against the value of miracles in some such manner as this (without quoting the express words, we give the spirit of his argument):--"Jesus is said on one occasion to have fed five thousand persons miraculously; but God, every day, supplies the wants of unnumbered myriads. Jesus is said to have given sight to the blind and even life to the dead; but sensation and vitality are the daily gifts of God to the world in cases past all reckoning. Which is the greater wonder? and what wisdom can there be in placing a lesser miracle before those who will not be moved by the greater miracle?" We admit the principle and maintain it against him. His argument is a palpable, we are tempted to say a paltry and wicked, because known, sophism. The question is not, whether the laws of nature and their constant operation be or be not more truly wonderful than any special departure from them; the question is not whether there be or be not really more of God, in the one than in the other. But the question is this, whether, as a matter of simple fact, men are or are not more impressed by the ordinary operation of natural laws, than by a sudden deviation from it. To this question, all experience, all observation, and all history return a decisive reply. Men who never recognize God in his universal and constant agency within and around them, are immediately arrested and forced to admit the thought that there is a God, even by a seeming, and still more by a real and startling, deviation from the course of nature.

We return to the position, that, since Jesus was verily an Incarnation of the Godhead, miraculous works in his life were only becoming and natural. This does not in the least exclude the application of the severest criticism, to the historical accounts of the Christian miracles. But the unbroken course of nature, in the presence of a fact so stupendous as Incarnation, had been of all things unnatural and incredible. The Divinity within Jesus must have flashed forth through many outlets; and, on the other hand, the world could not but thrill responsively, when it felt the very touch of God. Necessarily, there must have been at such a time extraordinary appearances and movements. It was only reasonable, indeed inevitable, that an age in which the profoundest mystery of all time was unvailed, and in which Divine religion was to reach its full development, should be distinguished by unwonted signs from heaven. It was only reasonable, indeed inevitable, that such an age should be pre-eminently creative, as of new powers, so of novel and astonishing facts; and that there should be an almighty influence among men, not invisible and mental only, but palpable, and embodied in material forms. Still further, is it not plain that a mystery so inscrutable as Incarnation, and a religion based on this mystery, and claiming to be alone Divine, a religion which professed to rise to the grandest truths of God, and to pierce to the deepest secrets of the human bosom--both needed the fullest confirmation, and merited the glory of supernatural signs? The world, so often deceived by counterfeits of Divinity, was entitled to have the amplest assurance given to it, that at last, in very deed, God had descended upon it. The world in the midst of its corruptions, its false religions, and its darkness, needed extraordinary means for awakening and sustaining its attention, for arousing its slumbering intellect, and summoning its torpid conscience to life and power. At such a crisis, it was meet, it was indispensable, that the hand of God should be made bare, and that the voice of God should be uttered, as it had never been before.

In nature, its scenery, processes, productions, and very silence, God speaks to his rational offspring, and speaks intelligibly and impressively. In spiritual providence, its operations, ordinary and extraordinary, its history and its laws, God speaks. In man, the products of his intellect, his imagination and his taste, in the achievements of science and art, in the creations of human genius, and in all the utterances of human wisdom and piety, God speaks!

But once, only once, in all time, the Godhead tabernacled in flesh, and from within this marvelous vail gave forth its holy and grand announcements. The first, the lowest, but yet also the last and highest, duty of the world, is to listen and believe. The command to all ages and to all men is, listen and believe. That command was given of old in Palestine, from the opened sky, beneath which Jesus of Nazareth stood--"This is my beloved Son, hear ye him."

THE END. __________________________________________________________________

[133] 1 Tim. iii. 16.
[134] John, i. 14.
[135] 1 John, i. 2.

[136] Isaiah, lxi. 1. __________________________________________________________________

Indexes __________________________________________________________________

Index of Scripture References
Isaiah
[1]9:6 [2]61:1
Matthew

[3]4:17 [4]4:23 [5]4:24 [6]5:41 [7]7:29 [8]8:11 [9]9:2
[10]9:6 [11]10:22 [12]11:21 [13]11:22 [14]11:23 [15]11:28
[16]11:29 [17]12:27 [18]12:50 [19]13:54 [20]14:23 [21]15:32
[22]16:21 [23]18:4 [24]19:17 [25]20:18 [26]20:28
[27]23:13-33 [28]24:14 [29]25:32 [30]26:26-28 [31]26:29
[32]26:31 [33]26:36 [34]26:45 [35]26:46

Mark

[36]1:35 [37]6:3 [38]6:46 [39]12:32 [40]14:22-24 [41]14:62

Luke

[42]4:32 [43]5:16 [44]6:12 [45]7:47 [46]9:28 [47]10:24
[48]11:31 [49]11:32 [50]13:29 [51]13:34 [52]19:42
[53]22:17-20 [54]22:29 [55]22:29 [56]23:28 [57]24:47

John

[58]1:14 [59]1:14 [60]1:46 [61]3:16 [62]3:16 [63]3:46
[64]4:14 [65]4:21 [66]4:21-23 [67]4:22-24 [68]4:34 [69]5:17
[70]5:17 [71]5:24 [72]5:25 [73]5:26 [74]6:35 [75]6:46
[76]6:46 [77]6:66 [78]6:68 [79]7:16 [80]7:46 [81]8:11
[82]8:12 [83]8:14 [84]8:29 [85]8:29 [86]8:46 [87]8:46
[88]8:56 [89]10 [90]10 [91]10:4 [92]10:5 [93]10:11
[94]10:14 [95]10:16 [96]10:17 [97]10:30 [98]11:25 [99]11:35
[100]12:32 [101]12:50 [102]13:31 [103]13:32 [104]14:6
[105]14:13 [106]14:16 [107]14:19 [108]14:20 [109]14:27
[110]14:30 [111]15:16 [112]16:2 [113]16:22 [114]16:25
[115]16:28 [116]16:32 [117]16:33 [118]17:1 [119]17:2
[120]17:3 [121]17:3 [122]18:4 [123]18:5 [124]18:36
[125]18:36 [126]18:37 [127]18:37 [128]19:11 [129]21:15

Acts
[130]1:4 [131]1:7 [132]14:1
Romans
[133]6:23
1 Timothy
[134]3:16
1 John

[135]1:2 __________________________________________________________________

Index of Greek Words and Phrases

* all' houn diken ge toi didoasin hoi parabainontes tous hupo ton theon keimenous nomous, en oudeni tropo dunaton anthropo diaphugein, hosper tous hupo anthropon keimenous nomous enioi tarabainontes diapheugousi to diken didonai: [136]1 * Alla` ga`r e'de o'ra apie'nai, emoi` me`n apothanoume'no, umin de' biosome'nois. opo'teroi de` emon e'rchontai epi` a'meinon pragma, a'delon panti` ple`n e` to theo.: [137]1 * Alla` kai` umas chre', o a'ndres dikastai', eue'lpidas einai pro`s to`n tha'naton, kai` e'n ti touto dianoeisthai a'lethes, o'ti ouk e'stin andri` agatho kako`n oude`n ou'te zonti ou'te teleute'santi, oude` ameleitai upo` theon ta` tou'tou pra'gmata.: [138]1 * Ego` umas, o a'ndres Athenaioi, aspa'zomai me`n kai` phi'lo, pei'somai de` to Theo mallon e` umin, kai` e'osper a`n empne'o kai` oio's te ho, ou me` pau'somai philosophon, kai` umin parakeleuo'meno's te kai` endeiknu'menos, o'to a`n aei entuncha'no umon le'gon oia'per ei'otha.: [139]1 * Egoge tois katapsephisame'nois mou kai` tois katego'rois ou pa'nu chalepai'no.: [140]1 * Eti d'ara, pais on peri tessareskaidekaton etos, dia to philogrammaton hupo panton epetoumenos, sunionton aei ton archiereon kai ton tes poleos proton huper tou par' hemou peri ton nomimon akribesteron ti gnonai: [141]1 * ho ton holon kosmon suntatton te kai sunechon, en ho panta ta kala kai agatha esti, kai aei men chromenois atribe te kai hugia kai ageraton parechon. . . . . . . . . outos ta megista men pratton horatai, tade de oikonomon aoratos hemin estin.: [142]1 * Hupo` tou e'mprosthen lo'gou spho'dra pepeisme'nous emas pa'lin edo'koun anatara'xai kai` eis apisti'an katabalein.: [143]1 * hos ouk enomizen ohus he polis nomizei theous poio pot' echresanto tekmerio: [144]1 * Geloion a'n ei'e, a'ndra paraskeua'zonth' eauto`n en to bi'o o'ti enguta'to o'nta tou tethna'nai ou'to zen, kapeith' e'kontos auto tou'tou, aganaktein. . . . . . phrone'seos de` a'ra tis to o'nti eron, kai` labo`n spso'dra te`n aute`n tau'ten elpi'da, medamou a'llothi enteu'xesthai aute axi'os lo'gou, e` en a'dou, aganakte'sei te a?pothne'skon, kai` ouk a`smenos eisin auto'se:
[145]1 * Eiga'r tis aphiko'menos eis a'dou, apallagei`s toutoni` ton phasko'nton dikaston einai eure'sei tou`s os alethos dikasta's, . . . . . ara phau'le a`n ei'e e apodemi'a. . . . . . ego` me`n ga`r polla'kis ethe'lo tethna'nai, ei tauta' estin alethe.: [146]1 * Kai proteron tou ton Isiakon, k. t. l.: [147]1 * Ou'koun ou'to me`n e'chousa, eis to` omoion aute to` aeide`s ape'rchetai, to` theio'n te kai` atha'naton kai` phroni'mon; oi aphikome'ne upa'rchei aute eudai'moni einai, pla'nes kai` agnoi'as kai` pho'bon kai` agri'on ero`ton kai` ton a'llon kakon ton anthropei'on apellagme'ne; o'sper de` le'getai kata` ton memueme'non, os alethos to`n loipo`n chro'non meta` theon dia'gousa.: [148]1 * Oude`n ga`r a'llo pra'tton ego` perie'rchomai e` peitho`n umon kai` neote'rous kai` presbute'rous me'te soma'ton epimeleisthai, me'te chrema'ton pro'teron me'te a'llou tino`s ou'to spho'dra os tes psuches o'pos os ari'ste e'stai: [149]1 * le'go o'ti kai` tuncha'nei me'giston agatho`n o`n anthro'po touto, eka'stes eme'ras peri` aretes tou`s lo'gous poieisthai, kai` ton a'llon peri` on umeis emou ekou'ete dialegome'nou, kai` emauto`n kai` a'llous exeta'zontos, o de` anexe'tastos bi'os, ou bioto`s anthro'po: [150]1 * ou ga`r anthropi'no e'oike to` eme` ton me`n emautou apa'nton emeleke'nai, kai` ane'chesthai ton oikei'on ameloume'non tosauta e'de e'en, to` de` ume'teron pra'ttein aei', idi'a ekasto prosio'nta o'sper pate'ra e` adelpho`n presbu'teron, pei'thonta epimeleisthai aretes. kai` ei me'ntoi ti apo` tou'ton ape'lauon, kai` misthe`n lamba'non, tauta parekeleuo'men, eichen a'n tina lo'gon . . . . . ikano`n ga`r hoimai, ego` pare'chomai to`n ma'rtura os alethe le'go, te`n peni'an: [151]1 * ou'te nu'n moi metame'lei ou'tos apologesame'no, alla` polu` mallon airoumai hode apologesa'menos tethna'nai e` ekei'nos zeo . . . . . tout' e chalepo'n, o a'ndres Athenaioi, tha'naton, ekphu'gein alla` polu` chalepo'ter n, poneri'an.: [152]1 * umeis me`n o'ntes polita' mou, ouch hoioi' t' ege'nesthe enenkein ta`s ema`s diatriba`s kai` tou`s lo'gous, all' uimn baru'terai gego'nasi kai` epiphthono'terai o'ste zetei`te auton nuni` apallanenai.: [153]1 __________________________________________________________________

Index of Latin Words and Phrases

* Deus Maximus: [154]1 * Quidquid est quod nos sic vivere jussit sic mori, eadem necessitate et Deos alligat. Irrevocabilis humana pariter ac divina cursus vehit.: [155]1 * a posteriori: [156]1 [157]2 * a priori: [158]1 [159]2 __________________________________________________________________

Index of Pages of the Print Edition

[160]i [161]ii [162]iii [163]iv [164]v [165]vi [166]vii
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[174]xv [175]xvi [176]xvii [177]xviii [178]19 [179]20 [180]21
[181]22 [182]23 [183]24 [184]25 [185]26 [186]27 [187]28 [188]29
[189]30 [190]31 [191]32 [192]33 [193]34 [194]35 [195]36 [196]37
[197]38 [198]39 [199]40 [200]41 [201]42 [202]43 [203]44 [204]45
[205]46 [206]47 [207]48 [208]49 [209]50 [210]51 [211]52 [212]53
[213]54 [214]55 [215]56 [216]57 [217]58 [218]59 [219]60 [220]61
[221]62 [222]63 [223]64 [224]65 [225]66 [226]67 [227]68 [228]69
[229]70 [230]71 [231]72 [232]73 [233]74 [234]75 [235]76 [236]77
[237]78 [238]79 [239]80 [240]81 [241]82 [242]83 [243]84 [244]85
[245]86 [246]87 [247]88 [248]89 [249]90 [250]91 [251]92 [252]93
[253]94 [254]95 [255]96 [256]97 [257]98 [258]99 [259]100
[260]101 [261]102 [262]103 [263]104 [264]105 [265]106 [266]107
[267]108 [268]109 [269]110 [270]111 [271]112 [272]113 [273]114
[274]115 [275]117 [276]118 [277]119 [278]120 [279]121 [280]122
[281]128 [282]124 [283]125 [284]126 [285]127 [286]128 [287]129
[288]130 [289]131 [290]132 [291]133 [292]134 [293]135 [294]136
[295]137 [296]138 [297]139 [298]140 [299]141 [300]142 [301]143
[302]144 [303]145 [304]146 [305]147 [306]148 [307]149 [308]150
[309]151 [310]152 [311]153 [312]154 [313]155 [314]156 [315]157
[316]158 [317]159 [318]160 [319]161 [320]162 [321]163 [322]164
[323]165 [324]166 [325]167 [326]168 [327]169 [328]170 [329]171
[330]172 [331]173 [332]174 [333]175 [334]176 [335]177 [336]178
[337]179 [338]180 [339]181 [340]182 [341]183 [342]184 [343]185
[344]186 [345]187 [346]188 [347]189 [348]190 [349]191 [350]192
[351]193 [352]194 [353]196 [354]197 [355]198 [356]199 [357]200
[358]201 [359]202 [360]203 [361]204 [362]205 [363]206 [364]207
[365]208 [366]209 [367]210 [368]211 [369]212 [370]213 [371]214
[372]215 [373]216 [374]217 [375]218 [376]219 [377]220 [378]221
[379]222 [380]223 [381]224 [382]225 [383]226 [384]227 [385]228
[386]229 [387]230 [388]231 [389]232 [390]233 [391]234 [392]235
[393]236 [394]237 [395]238 [396]239 [397]240 [398]241 [399]242
[400]243 [401]244 [402]245 [403]246 [404]247 [405]248 [406]249
[407]250 [408]251 [409]252 [410]253 [411]254 [412]255 [413]256
[414]257 [415]258 [416]259 [417]260 __________________________________________________________________

This document is from the Christian Classics Ethereal Library at Calvin College, http://www.ccel.org, generated on demand from ThML source.

References

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32. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=Matt&scrCh=26&scrV=31#vi.iv.iv-p12.1
33. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=Matt&scrCh=26&scrV=36#vii.ii-p8.1
34. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=Matt&scrCh=26&scrV=45#vii.vi-p6.1
35. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=Matt&scrCh=26&scrV=46#vii.vi-p6.1
36. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=Mark&scrCh=1&scrV=35#vii.ii-p8.2
37. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=Mark&scrCh=6&scrV=3#v.ii-p10.1
38. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=Mark&scrCh=6&scrV=46#vii.ii-p8.2
39. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=Mark&scrCh=12&scrV=32#vi.iv.iii.i-p16.1
40. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=Mark&scrCh=14&scrV=22#vii.vi-p22.2
41. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=Mark&scrCh=14&scrV=62#vii.vi-p18.1
42. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=Luke&scrCh=4&scrV=32#vi.iii-p26.1
43. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=Luke&scrCh=5&scrV=16#vii.ii-p8.3
44. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=Luke&scrCh=6&scrV=12#vii.ii-p8.3
45. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=Luke&scrCh=7&scrV=47#vi.iii-p18.1
46. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=Luke&scrCh=9&scrV=28#vii.ii-p8.3
47. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=Luke&scrCh=10&scrV=24#vii.iii-p23.1
48. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=Luke&scrCh=11&scrV=31#vii.iii-p24.1
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50. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=Luke&scrCh=13&scrV=29#vi.i-p17.2
51. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=Luke&scrCh=13&scrV=34#vi.iii-p13.1
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53. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=Luke&scrCh=22&scrV=17#vii.vi-p22.3
54. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=Luke&scrCh=22&scrV=29#vi.iii-p32.1
55. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=Luke&scrCh=22&scrV=29#vi.iv.iii.ii-p8.1
56. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=Luke&scrCh=23&scrV=28#vi.iii-p16.1
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58. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=John&scrCh=1&scrV=14#ii-p1.1
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64. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=John&scrCh=4&scrV=14#vi.iv.ii.ii-p14.1
65. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=John&scrCh=4&scrV=21#vi.iv.iii.ii-p12.1
66. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=John&scrCh=4&scrV=21#vi.i-p15.1
67. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=John&scrCh=4&scrV=22#vi.iv.iii.i-p8.1
68. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=John&scrCh=4&scrV=34#vii.iii-p15.1
69. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=John&scrCh=5&scrV=17#vi.iv.iii.ii-p9.1
70. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=John&scrCh=5&scrV=17#vii.iii-p13.1
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81. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=John&scrCh=8&scrV=11#vi.iii-p19.1
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85. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=John&scrCh=8&scrV=29#vii.iii-p14.1
86. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=John&scrCh=8&scrV=46#vii.iii-p7.1
87. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=John&scrCh=8&scrV=46#vii.iii-p8.1
88. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=John&scrCh=8&scrV=56#vii.iii-p22.1
89. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=John&scrCh=10&scrV=0#vii.iii-p20.1
90. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=John&scrCh=10&scrV=0#vii.iii-p20.1
91. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=John&scrCh=10&scrV=4#vii.iii-p19.1
92. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=John&scrCh=10&scrV=5#vii.iii-p19.1
93. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=John&scrCh=10&scrV=11#vi.iv.iv-p8.1
94. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=John&scrCh=10&scrV=14#vii.iii-p19.1
95. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=John&scrCh=10&scrV=16#vi.iv.iv-p9.1
96. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=John&scrCh=10&scrV=17#vi.iv.iv-p10.1
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100. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=John&scrCh=12&scrV=32#vii.vi-p15.1
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102. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=John&scrCh=13&scrV=31#vii.vi-p17.1
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104. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=John&scrCh=14&scrV=6#vii.iii-p18.1
105. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=John&scrCh=14&scrV=13#vi.iii-p31.1
106. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=John&scrCh=14&scrV=16#vi.iv.iii.ii-p15.1
107. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=John&scrCh=14&scrV=19#vii.vi-p13.1
108. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=John&scrCh=14&scrV=20#vii.vi-p13.1
109. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=John&scrCh=14&scrV=27#vii.vi-p14.1
110. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=John&scrCh=14&scrV=30#vii.iii-p9.1
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116. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=John&scrCh=16&scrV=32#vii.iii-p11.1
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118. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=John&scrCh=17&scrV=1#vii.ii-p8.4
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120. file:///ccel/y/young_j/christ/cache/christ.html3?scrBook=John&scrCh=17&scrV=3#vi.iv.iii.i-p15.1
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