But, if the Messiah could not have appeared in the condition desired by the Jews, nor in that admired by the Gentiles, the inquiry arises--What condition in life would it be necessary that the Messiah should assume, in order to benefit the human family in the highest degree by the influence of that condition? In view of the foregoing deductions, the solution is obvious: _In that condition which would have the most direct influence to destroy selfishness and pride in the human heart, and to foster, in their stead, humility, contentment, and benevolence._ Now, in view of this result, deduced directly from the acknowledged character of human nature, turn your attention to the earthly circumstances of Jesus, and see how he brought the whole weight of his condition in life to bear against selfishness and pride of heart.--He was born in the lowest possible circumstances. His life was the constant rebuke to every ambitious and proud feeling of the human heart; and his death was one esteemed by men the most ignominious. No one who openly acknowledged and had fellowship with Jesus of Nazareth, as his Teacher and Master, could do so until the natural pride of his nature was subdued. It was impossible for a man to find fellowship with Jesus unless he humbled himself, because in no other state could his feelings meet those of Christ. 'Take my yoke upon you,' said Jesus, 'and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.' Thus did Jesus place himself in a condition which rendered humility absolutely necessary in order to sympathy with him--in the condition directly opposed to pride of heart, one of the most insidious enemies of man's happiness and usefulness. And as it is an acknowledged and experimental fact that the soul finds rest only in meekness, and never in selfishness and pride of mind, therefore, the demonstration is perfect, that Christ assumed the only condition which it was possible for him to assume, and thereby destroy pride and misery, and produce humility and peace, in human bosoms. Profane history and the New Testament Scriptures confirm the foregoing views. Tacitus, speaking of the primitive Christians, alludes to them with marked contempt, as the followers of one who had been crucified. His manner evinces clearly not only his own feelings, but it is a good index to the feelings of a majority of the people of that proud and idolatrous age; and it establishes, beyond all controversy, the fact, that no one could declare himself a follower of Christ until, for truth and for Christ's sake, he was willing to be considered base in the estimation of the world. The elegant Pliny likewise bears direct testimony to the humility and integrity of life which characterized the early disciples of Christ.