*

countrymen, which had been one of its mightiest obstacles. He most vehemently censured that show of sanctity under which the Pharisees attracted the admiration of the ignorant populace, looked upon the heathen as contemptible, and represented all intercourse with them as contaminating. He most urgently recommended a thorough reformation of the heart and life, and the worship of God in spirit and in truth. It was necessary for him to do all this, in order to prepare his countrymen for the peaceable abolition of their ceremonial services, which had hitherto proved an impassible barrier between them and other nations, and been considered as containing the essence of pure morality and true religion. He inculcated nothing with more earnestness than a belief in the universal and impartial love of God, which is extended to the very fowls of heaven; on which account, he usually called God the Father in heaven. It was impossible for any one to contemplate this doctrine and its results, without viewing the heathen in a milder light, and approaching them with feelings of benevolence and esteem. spoke of nothing in higher terms than the kindness with which God pardons the vicious and wandering, as soon as they repent and reform. What can be more touching and beautiful, than the manner in which, in the parable of the prodigal son, Luke 15: 11-32, he applies this truth to the heathen, and exhibits them, after a long wandering, as returning and again received into their father's house?t In

He

*Examine interpreters upon Matt. 15: 26. It is the misanthropical disposition of this sect in particular, and not that of the whole nation, which Tacitus describes in his history, 1. V. c. 5. The Pharisees, as this writer remarks, actually had "adversus omnes alios hostile odium;" and what he subjoins immediately afterwards respecting the proselytes which they made, was true of them in the highest sense : "Nec quicquam prius imbuuntur, quam contemnere Deos, exuere patriam; parentes, liberos, fratres vilia habere ;" a true commentary upon the words of Jesus; "Woe unto you scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte; and when he is made, ye make him two fold more the child of hell than yourselves," Matt. 23: 15.

+ Michaelis' remarks upon this passage, S. 454; [In the notes doubtless, appended to his translation of the N. T. in Germ.-TR.]

order to inspire his proud and cruel countrymen with milder dispositions and feelings towards others, he represents the exalted worth of human nature in the liveliest colors, and shows them, that it ought to be respected, even in the smallest child and meanest slave. Finally, what was better calculated to soften the hard-heartedness of the Jews and prepare them for more familiar intercourse with the heathen, than the command to love all mankind, which he grounded upon the universal love of the Father in heaven, who makes his sun to shine upon all nations, and sends his rain as plentifully upon the fields of the vicious, as those of the virtuous? By representing love to mankind in connexion with love to the Father in heaven, as the substance of all morality, he entirely and forever abolished all party considerations in respect to distinction of family, rank, nation and religion. The neighbour to be loved as one's self, was every man without exception, Luke 10: 29-37. Now the object which Jesus had in view in all these instructions is perfectly evident. As far as comprehended and followed, they would necessarily expand the human heart, and excite that noble public spirit, without which no great and benevolent plan can ever be carried into effect. It is only when we admit that Jesus had a plan in view, which aimed at the good of all mankind, that we perceive the reason why these doctrines constituted the main part of his instructions, and why he was so anxious to instil them into the very hearts of his hearers.

12. From what has been said then, it follows, that there is the highest degree of probability of which such a thing is capable, in favor of the position, that Jesus was engaged in a plan of universal extent; for he has declared all mankind to be the object of his efforts and cares; not in a few cases, but often; not in ambiguous and reserved, but in definite and unreserved language; not in a cold and indifferent manner, but with an energy, warmth, and holy ardor which boldly met every obstacle, and sacrificed life itself for the accomplishment of the great object in view. In short, the unlimited universality of his

purpose is illustrated and confirmed by his words, actions, and instructions. It is no where said or intimated, that he waited until he found himself incapable of producing any effect upon his own countrymen, and was obliged to relinquish his plan of rescuing them from moral and political degradation, before he expanded his views and directed his thoughts to foreigners. On the other hand, I have shown that the universality of his plan commenced with his ministry. The first year of his public labors had scarcely elapsed, before he spoke of receiving the heathen into the kingdom of heaven, Matt. 8: 11, 12, and informed the Samaritan woman, that the whole earth was soon to be consecrated as a temple to the service of God, and God to be worshipped in spirit and in truth, John 4: 21-24. True, he spoke in clearer and stronger terms upon the subject towards the close of his public career, but that his plan was perfected at its very commencement, cannot be denied. He kept its accomplishment before him in every step that he took while on the theatre of action, with a clearness, which could have resulted only from his having in view a plan accurately formed, and perfected in all its parts. Every thing that he taught and did, was exactly to the purpose.-Had he had nothing of the kind in contemplation, he would not have cast so many glances at this great object, while under the necessity of confining his labors to his countrymen, nor have observed on so many occasions that he felt himself called to be something more than a reformer of the obstinate. Jews. One of the finest objects of history is to make us acquainted with great men, and enable us to develop their plans. In the present case, it has accomplished this object most effectually; and the great man cannot be found who has 'so often and so clearly expressed himself respecting the compass of his enterprises and plans as Jesus. Were we, therefore, as unprejudiced and impartial in judging of him, as, according to rule, we usually are, in judging of others, we should never hesitate to believe, that Jesus had the good of all men in view, and be constrained to admit, that every thing that history has ever said

respecting the views of any great man, must be uncertain, if no certainty be found here.*

II. THE CHARACTER OF CHRIST'S PLAN.

13. But what were Christ's real intentions? what character did he give to his plan? In answering this question, I shall confine myself closely to what the Evangelists have said upon the subject. If the expressions which they use be impartially compared together, we shall find that they exhibit a clearness and connexion, which must remove every important doubt respecting the real character of Christ's plan.

Jesus commenced his public career with the declaration, that_the_kingdom of Heaven, the kingdom of God was at hand, Matt. 4: 17. Mark 1: 15. Luke 4: 43, and conducted in a manner, from which every one may see, that it was not his intention to be considered merely as a herald and harbinger of this heavenly kingdom, but as its author and founder. From the whole course he pursued, it is evident that his object was to prepare for a mighty change upon earth. He spoke of a commission which he had received from God, in the execution of which he was obliged to engage, John 10: 18. 12: 49, 50; and of a work, which God had intrusted to him, John 4: 34. 9: 4. 17: 4. He early chose assistants to be educated agreeably to his views, and ultimately employed as his delegates, Mark 3: 13-19. Luke 6: 12-16. Matt. 10: 2-4. He declared, that by means of these delegates he would establish an imperishable church, Matt. 16: 18, 19, and invite all the nations of the earth to participate in the kingdom of God, Mark 16: 15.

Matt. 28: 19. Finally, he always represented his own life, as the expense at which this divine kingdom should be established upon earth, John 10: 11-16. Matt. 21: 33-44. 26: 28. Luke 22: 20; while, at the same time, he spoke of himself, as the most distinguished per* Vid. Appendix B.

sonage in the new state, as its head and king, Matt. 20: 20 -23. 21: 38, 42. 24: 30. 25: 31. John 10: 11-16. 17: 2. 18: 36, 37.

§14. That the manner in which Jesus introduced himself to his countrymen, had a reference to the expectations they entertained, is perhaps undeniable. Had they not at this time, been looking for such a change as was commonly signified by the expressions, the kingdom of heaven, the kingdom of God, under which they comprehended the sum of their most exalted hopes and desires, it would have been in vain for him to predict the approach of such a kingdom, for people would have paid no attention to the notice and have altogether neglected to prepare themselves for the event; but, because Jesus made use of this attractive form of expression in order to give a concise intimation of his purpose, it by no means follows, that with it he combined such views and expectations as his countrymen had done; nor, because he made his appearance as the author and founder of the kingdom of heaven, that he pledged himself to the performance of every thing which they expected and demanded of this kingdom.* We must ascertain what views he had respecting the kingdom of God which he came to establish, entirely from his own explanations. This is the only way to avoid imputing to him something false, and proceeding upon the gratuitous supposition, that his views respecting the kingdom of heaven, coincided with the expectations of his countrymen. In order, therefore, to obtain a right apprehension of the character of his plan, I shall examine his description of the kingdom of heaven, the establishment of which he declares to have been the

*[This is one of the principal arguments adduced by the Fragmentist, Vom Zwecke Jesu, S. 10–12. 24 ff. 108—I13. 129–133, in support of his assertion respecting the political plan of Jesus. Moreover it was proper that Christ should reject those capricious views of the kingdom of God which originated in the contracted dispositions and feelings of his nation, and commence with the purer ones grounded upon the Old Testament, and which the Jews might and would have known, had they examined the Scriptures in a conscientious manner. Comp. Matt. 22: 29.]