INTRODUCTION. Page. § 1. From the character of Jesus and the salutary effects of Chris tianity, proofs have often been drawn in favor of the truth of this religion devised by Jesus for the good of mankind, is of such impor- God 3 (2) show that no one before Jesus ever had similar views, 3 (3) consider what peculiarities such a plan as Christ's presup poses a mind to possess; and if it can be shown that his PART FIRST. SKETCH OF THE PLAN DEVISED BY JESUS FOR THE GOOD OF MANKIND). § 4. We are not here to speak of what theologians call the office of Christ, but merely of what his plan has in common with the benevolent plans of other venerable men said respecting the object which Christ had in view. We upon this subject and give them a connected representation 5 § 6. These accounts, however, are perfectly credible, and to be depended upon 6 $ 7. To form a correct conception of the plan of Jesus from them, we must attend to its compass, its character, and the man- 7 I. THE COMPASS OF CHRIST'S PLAN. Jesus acted solely for his own nation and aimed at the res- B* 8 § 9. From a consideration of Christ's condition however it is ev- ident, that whatever his object may have been, he was obliged to make his first appearance and commence his ef- forts as a religious reformer, among his own people § 10. That he actually intended however to erect an establish- ment wholly new and entirely different from that of the Jews, he has so frequently and explicitly declared, as to place § 11. This will be rendered still plainer if we can show, that this plan was of universal extent and embraced mankind at And that the plan of Jesus was universal without limitation, (b) from his language respecting it, (c) and finally, it lies at the foundation of the doctrines which § 12. and hence, the position, that Jesus was engaged in the execution of a plan of the most universal extent, derives the greatest degree of probability of which such a thing is II. THE CHARACTER OF CHRIST'S PLAN. § 13. He commenced his career with the declaration that the kingdom of heaven, the kingdom of God, was at hand and , appealed to certain expectations which already existed among his countrymen, § 15. in accordance with which, the Jews hoped for the estab- lishment of a universal monarchy § 16. That by the appellation kingdom of God, however, he derstood no such thing as an earthly constitution, is evident, (b) and in part from his declarations § 17. If the heavenly kingdom however which he intended to establish was not an earthly monarchy, it must have been a 2. in figurative descriptions, 3. and in John, in the most definite terms § 18. Hence, it must have been his intention to make religion, morality, and society, the principal objects of improvement. 40 § 19. The religion then prevalent both among the Jews and heathen was a senseless superstition prejudicial to morality. 40 § 20. Jesus intended to destroy this superstition by every where spreading the doctrine of one true God, making it the popu. un- § 21. This representation rendered religion clear and simple, destroyed the pernicious influence of the priesthood, and in- in spirit and in truth reconcilableness of God, and the immortality of the soul, re- 45 46 48 50 MORALITY. § 23. Morality required no less improvement, as it was not what it ought to be, either among the Jews or the heathen § 24. Now as the religion which Jesus taught, was a living faith in God the Father of men, so his morality resolved itself into love to the supreme Father and to men his children love must consist; namely, in a disposition to imitate God, of the general good relation to religion, § 27. was purified, 28. was secured against fanaticism and extravagance, which Jesus intended to ennoble mankind and render thein Society. § 31. Hence, also, he directed his attention to society, which, owing to the prevalence of a selfish spirit, was then in the greatest disorder 60 § 32. True, he did not intend directly to meddle at all with political affairs. 61 $ 33. But he was not on that account indifferent to the temporal welfare of his followers 62 § 34. The civil institutions in existence, however, were not to be violently attacked, but left to their fate, 63 § 35. and by means of religion and morality preparation was to be made for better regulations . 65 § 36. Jesus intended therefore to commence his reformation by improving the domestic relations 65 § 37. He intended to improve these by animating every one with a love to act for the state and all parts of the political 67 § 38. and by connecting mankind together as close as possible and giving them the highest degree of cultivation and per- 69 III. THE MANNER IN WHICH CHRIST'S PLAN WAS TO BE CARRIED INTO EFFECT. $ 39. Jesus might have employed power, a secret society, or the gentlest means possible for this purpose 72 JESUS DID NOT THINK OF EMPLOYING POWER. 40. This is evident from his declarations, 72 41. and the whole tenor of his conduct; 76 42. and appeals are made in vain to his last entrance into Jerusalem to render the contrary probable 79 JESUS DID NOT THINK OF EMPLOYING A SECRET SOCIETY. § 43. It has of late been pretended that Christ employed a secret society : 84 § 44. Though it is difficult to make every thing as clear in this respect as one could wish, 86 § 45. yet it is undeniable, that we find not the least trace of the existence of a secret society, by which Jesus apparently in- 87 § 46. or his institutions of instruction; 90 47. in his private life, 48. the language and expressions of his friends, 49. or in their enterprises after his death 101 50. Neither can what Clement and Origen have said respect ing higher mysteries, existing in the bosom of the church, 104 § 51. nor any thing that is known respecting the Gnostic sects be so interpreted as to imply the existence of such a society. 106 § 52. We have the express declarations of Jesus however to the purpose, 108 § 53. and other circumstances which are altogether incompatible with the supposition of the existence of such a fraternity. 110 JESUS CHOSE THE GENTLEST MEANS POSSIBLE. by means of convincing instruction, and such institutions as 112 § 55. and he commanded his apostles to do the same . 117 95 98 PART SECOND. . NO GREAT MAN OF ANTIQUITY BEFORE JESUS, EVER DEVISED A BENEY OLENT PLAN FOR THE WHOLE HUMAN FAMILY. § 56. Fairness necessary in a critical examination of that portion of antiquity before Jesus 121 $ 57. From general principles, however, it is probable, even now, that we shall light upon no man in all antiquity, who resembles Jesus in regard to that enlargement of thought and benevolent goodness of heart which embrace all man . |