educated in any measure agreeably to the principles which Jesus undertook to make universal, would be ashamed to think and act like the gods of Homer. The discerning philosophers of antiquity itself discovered his faults and censured them, in this respect. Though Virgil exhibits the superior learning and refinement of his age, yet he is by no means so happy in his moral descriptions as Homer, nor so nice in the formation of a character. His Æneas gave himself up to the control of fate, without ever devising or undertaking any thing great or extensive. In general, the greatest men delineated by the poets of antiquity were heroes, and on that very account, very far removed from the formation of such schemes of benevolence, as those of which we are here in pursuit. With the exception, therefore, of the very feeble traces of an all-comprehensive goodness, to be met with in the fictions above quoted respecting Osiris and Hercules, which, by the by, come very far short of what the founder of Christianity undertook to effect, it is manifest, that even the poets of the old world were never able to attain to those elevated views and that greatness of thought, which shine forth from the intentions of Jesus.

The plan, therefore, devised by the founder of Christianity, was a new one, and without example. The way upon which he entered had never been marked by the footsteps of a single human being. No mind before him had ever conceived of a plan of such compass and particular benevolence. What conclusion must be drawn from this wonderful phenomenon? What shall we infer from it with respect to the dignity and authority of the man, whose thoughts were wiser, nobler, more exalted, and more benevolent, than those of the greatest men before him? Let us pass on to this investigation.*

* With the part, here brought to a close, compare Appendix D.

FROM THE ALL COMPREHENSIVE AND BENEVOLENT PLAN,
DEVISED BY JESUS FOR THE GOOD OF THE WORLD,
IT FOLLOWS THAT HE WAS AN EXTRAORDINARY

MAN, AND A TEACHER SENT OF GOD.

86. FROM the preceding considerations, it is evident, that the plan devised by the founder of Christianity, of which an explanation has been given, was unique in its kind, and, in regard to its unlimited extent in particular, entirely new. No inference, however, must be drawn from this fact in favor of Jesus, before it is decided that his great purpose was not a chimerical one, nor an impracticable dream. If it were so, then those exalted spirits of the old world, in whose company we have hitherto spent our time, deserve great commendation for having never once thought of projecting a plan for the whole human family, great commendation for having confined themselves to projects adapted to their circumstances, the practicability and means of whose execution they saw before them, instead of following after impracticable, though alluring dreams. We must, therefore, vindicate the plan of Jesus from the objection that it was a chimerical one. This will be our first consideration.

$87. We shall then endeavor to form a conception of the character of a mind which is capable of great enterprises and plans, and unfold the qualities with which it must be furnished. It will thus be made evident, that the founder of Christianity possessed, in a very high degree, those

powers and faculties which designate a great mind, and that he has exhibited them in the plan which he formed for the general good. In it we shall discover a wisdom and penetration, a firmness and decision, a benevolence and goodness of heart, which will justify the conclusion, that he is unquestionably the greatest man that ever thought and acted upon earth. This will be our second consideration.

88. Finally, if we can show, that the founder of Christianity lived in circumstances which would, in the natural way, have suppressed and suffocated all these faculties; if we can show that they were not developed according to the laws that usually regulate the formation of the mind; that, on the other hand, every thing appears to have been regulated by laws entirely new, and to be met with in the case of no other man; and that we cannot rationally and consistently account for the development of these extraordinary powers, without supposing an especial and unusual influence of the Deity himself; then we shall, as I think, be justified in looking upon the founder of Christianity as an extraordinary teacher, and honoring him as such. This will be the substance of our third consideration.

I. CHRIST'S PLAN NOT AN IMPRACTICABLE ONE.

89. The greatest and most benevolent project ceases to be the result of genuine wisdom and greatness of mind, as soon as it becomes a dazzling dream and it can be shown, that its author neither possessed human nature, nor had a proper knowledge of human circumstances and events, and hence, struck upon thoughts which the profound sage, under a conviction of the utter inutility of all his labor, would never dare to carry into execution. In this light some have endeavored to represent the plan of Jesus which has been described, and thus bring it into suspicion. Indeed, the idea, in itself considered, of acting in any way for the good of all, has been look

ed upon as a conceit rather splendid than practical. It has been alleged, that it is impossible even to express the religious notions, which it was Christ's object to make universal, in all languages, and bring them within the comprehension of all nations. It has been maintained, that a universal religion is as impossible a thing as a universal medicine, and that, considering the infinitely great differences necessarily prevalent among When in regard to thinking, judging, and perceiving, it is foolish to. aim at producing the same convictions in all men, and warming their hearts with the same feelings; that, in general, diversities of judgement and opinion, are not so great evils as weak heads usually maintain; that, on the other hand, they quicken the spirit of investigation, and ultimately prove the means of leading to the discovery of truth; and hence, that he, who would take away this freedom of thought, and make all men harmonize in their decisions, not only betrays great ignorance of human nature, but would rob the human race of one of its most important and sacred prerogatives, and load it with the most horrible and insufferable chains; that it has been seen, that Jesus was quite unable to execute his plan; and that the Gospel did not effect that uniformity of conviction, that general peace, that exaltation of human nature, and that fraternal union among men, for which his plan was mainly intended; that, on the other hand, the wild extravagancies and the vices of every kind, together with the divisions, contentions, and endless disturbances, which always prevailed among Christians, and often proved highly destructive to their harmony, afford the clearest proof of the chimericalness of the idea of establishing universal peace among men, by uniting them in one religion, and educating them in conformity to the same principles and precepts.

These objections, which, in themselves considered, are indeed important, and, from experience, seem to acquire almost invincible strength, are very far from being new. They were early brought forward by Celsus, in his well known work against Christianity. In modern times, how