tually the Saviour and preserver of men, and his system of instruction the most valuable gift that God could have bestowed upon us.

§ 2. Notwithstanding these considerations, however, which, perhaps of all the proof adduced in favor of Christianity, are the best adapted to touch and win the human heart, one circumstance has been overlooked* which was equally deserving of attention. It has not been particularly thought of, that the mere plan, which Jesus formed for improving our race and rendering them happy, supposes a wisdom and greatness of mind, a strength and firmness of soul, and, at the same time, a goodness of heart, and extent of benevolence, the like of which had never been found in any man. It has not been observed, that this plan was of a very peculiar kind, and altogether distinguished from every plan that had been sketched and perfected by the most exalted geniuses and the greatest benefactors of mankind, by its embracing the whole human family. The plan devised by the author of Christianity for the good of our race, bears the impress of the superiority and dignity of the greatest mind that ever thought and acted upon earth, and must have procured for its author this rank, had no part of it ever been carried into execution. No human mind before him ever conceived the idea of establishing a kingdom of God, a kingdom of truth, morality, and happiness, and collecting within it, all the nations of the earth;-the idea of founding an order of things, which should be advantageous both to individuals, and communities, and enable human nature to attain the highest degree of excellence;-the great and truly divine idea of radically curing all the evil with which humanity is afflicted, and raising up for the Creator an entirely new, and better generation. No sage, no ruler, no hero of antiquity was ever capable of such enlargement,

*

[Eusebius indeed has hinted at this proof in his Demonstrat. Evan. 1. III. c. 5. p. 135, where he says expressly, that the idea formed by Jesus of giving all mankind a new religion, is one which had never before occurred to a human being. It is certain, however, that Eusebius does not very nicely distinguish the proof derived from the plan, from the proof derived from the effects of this plan.]

such elevation of thought. Look where we will, the traces of such greatness are searched for in vain.

3. (1) In order, however, to form an acquaintance with the author of Christianity in this respect, one must collect together and examine what history has preserved of his enterprises, and the plan with which he commenced ;must carefully see whether this plan was actually so great, and calculated for the whole human family. The thoughts with which he was occupied, as given in the narratives which his friends have left behind of his life, are expressed without any of the ornaments of eloquence, without any ostentatious pretensions, and generally in an incidental manner; but yet with such strength and precision, as to leave an impartial man no room to doubt respecting his intentions. We shall prove this, and from the accounts extant, endeavor to give a sketch of the plan which he had in his mind. This will occupy the first part of this work.

(2) We shall then go back into antiquity, and survey all the treasures of those great geniuses who possessed wisdom, strength, and benevolence enough to become the benefactors of their brethren. We shall endeavor to enter into the plans which they formed, and ascertain their compass, and the extent to which they were carried into effect. It will thence be made to appear, that no sage of antiquity, no friend of mankind, however noble and beneficent, had ever been able to ascend to the thought of acting for all. We shall find that they were all confined within the walls of a native city, within the borders of a country, or, at the farthest, of a kingdom composed of several countries. No man before Jesus, ever formed a plan of benevolence for improving mankind as a body. No poet ever soared so high. Nothing of the kind is to be found in all antiquity. This glance at the whole, however, this universal benevolence, this unlimited extension of thought, has been common, since the author of Christianity led the way, and pointed out to the human mind, the height, which, until then, had been enveloped in clouds and left untrodden. This will make up the contents of the second part.

(3) Here then we behold the

author of the Christian walking a path hitherto

religion, without pattern or guide, unknown, and treading a height to which the greatest geniuses had not even approached. He sprung not from a

He

nation of celebrity, nor was he educated in a learned school, or sustained by any favorable circumstance. was obliged to contend with poverty, lowness, and contempt, and was surrounded with obstacles, difficulties and dangers, which seemed invincible. In his obscure and

helpless condition, however, we find him capable of forming a plan for the good of all nations, and cherishing a thought which lay beyond the reach of human intellect, though possessed of the greatest powers, and exercised under the most favorable circumstances; we find him capable of making a bold effort to carry it into execution, and indulging a hope that all would be accomplished, never firmer than in the moment when to human view all was lost; when he was forsaken by his intimate friends, opposed and even put to death by his nation. What conclusion must we draw from a phenomenon so distinct in its kind? Shall we not be justified in considering him the most exalted sage, the greatest benefactor of mankind, a most credible messenger of the Godhead? This will be our subject of investigation in the third part.

These considerations, indeed, will not afford incontestible proof that the religion which Jesus taught was of divine origin. If, however, they are of any assistance in persuading those who deny Christianity and its author, to show themselves as reasonable in respect to Jesus as they are in respect to other great men of antiquity, or contribute in any measure towards inducing them to hear other and stronger proof in favor of Christianity, and examine it with more impartiality than they have hitherto done, they will not have been written in vain. And who that is already convinced of the truth of Christianity and the exaltation of its author, will not rejoice to find that Jesus, in his benevolent views, surpasses the greatest geniuses and deserves far the most reverence and love?

PART FIRST.

A SHORT SKETCH OF THE PLAN DEVISED BY JESUS FOR THE GOOD OF ALL MEN.

$ 4. He would be greatly mistaken who should here expect an explanation of what theologians call the office of Christ, or the work which he undertook for the redemption of mankind. To this work, according to the Scriptures, belong performances, altogether peculiar, such as an expiatory death, and other important transactions and effects some of which are yet to come. These distinguish what Christ undertook and accomplished for mankind, from every thing which one man has ever been able to do for others. In this respect, therefore, Jesus can be compared with no other benefactor of the human race whatever, for these are services out of the power of any one to perform for others. In this respect, therefore, Jesus stands entirely alone and without example, but on this very account, we shall now leave this part of the subject untouched. We here consider Jesus as any other great man of antiquity, and explain only those portions of his plan which bear a resemblance to the benevolent views of other venerable men, in order thence to draw the conclusion, that his plan is the greatest, most elevated, and most benevolent, that has ever been thought of, or ever can be.

5. We shall not, however, enter into any prolix disputes upon the subject. We shall not think it worth while to suggest any thing in opposition to that wickedness, under

the influence of which, an anonymous writer,* very destitute of impartiality and a love of the truth, has written concerning the object of Jesus, and the most benevolent views, that a human mind ever entertained, and, by means of poisonous calumnies, endeavored to bring them all into suspicion. That wickedness is too striking, too exasperated, too hostile, not to disgust every man of an uncorrupted heart, and fill him with indignation. Neither can we enter into a detailed examination of all that has lately been said in numerous productions respecting the object and plan of Jesus. It will be sufficient for us to confine ourselves to those questions, too closely connected with our subject, to be left wholly untouched, In the first place, therefore, we shall collect together and examine what we find in the writings of his friends, respecting the plan which he had in view, and endeavor to enter into it as far as possible, considering our great distance from the age in which he lived.‡

6. As to the credibility of the witnesses, upon whose depositions in this case every thing depends, there is, as it seems to me, no real cause of mistrust. Passing over the fact, that they are universally known to have been honest men; it is evident from the manner in which they have treated this very subject, that they could not have had the least inclination for fiction. From the great and all comprehensive plan which they make Jesus devise,

*[The Wolfenbüttelsche Fragmentist, Herrm. Sam. Reimarus, Vom Zweck Jesu und seiner Junger, herausg. v. Lessing, Braunschweig, 1778. On the other side, Silberschlag, Antibarbarus, Berlin, 1779; Th. 2n.; Semler, Beantwortung der Fragmente eines Ungenannten, inbes. v. d. Zwecke Jesu, Halle, 1779; Bell, Investigation of the Divine Mission of John the Baptist, and J. C. (Untersuch. d. göttl. Sendung Johannis d. T. u. J. C., übers. v. Henke, Braunschweig, 1779, mit dessen Anhang, S. 343-354.) Consult also the excellent review of the Fragment, in the Allg. Deutsch. Bibl. XL. 356428; Schlosser, Kleine Schriften, III. 84—113; the ingenious parody by Christ. Kruse, Vom Zwecke des Socrates u. s. Schüler, für Freunde des Wolf. Fragm., L. 1785.]

t [Carl Friedr. Bahrdt, Ausführung des Plans und Zwecks Jesu in Briefen an Wahrheit suchende Leser, 12 Bdchn., Berlin, 1784—

Vid. Appendix, A.