IN the preceding chapter we have endeavored to ascertain the object of Christ’s coming into the world, but without being able to arrive at any positive conclusion. As it respected the Jews, they did, and they had a right to expect, that his, coming would be to them a blessing; and not, by any means, that it would prove disastrous in its consequences. It is, by Christians, contended that the primary object of the Messiah’s advent was, to die for sinners; by which death he would make an atonement for the sins of the world. In this view of the case, (and the Scriptures seem to bear it out,) the Jews were altogether deceived, and are therefore objects of pity. The kingdom of heaven being opened to the world at large, to both Jew and Gentile, the Jews were unsuspectingly shut out. That Christ did not intend to convince the Jews that he was the Messiah, seems to be warranted from the manner of his preaching to them; his violence, and the abusive language he used, being calculated to prejudice them against him. And again, if Christ was to become a sacrifice for sin by expiring On the cross, somebody must put him to death, and the Jews are said to have been his executioners. The Jews, therefore, did that which the divine mind intended they should do. But such double-dealing and deception, in order to entrap the Jews, could never have originated with the Great Eternal, the unchangeable ruler of all things.

In reading the history of Jesus, (written nobody knows by whom, or whether by his authority or not,) we must judge of him by the account as it stands. It certainly appears strange that we have no intimation that Jesus gave any orders to his Apostles to write, or in any way to transmit to posterity an account of his life or doctrines. And it appears more singular, when we consider in how particular a manner the laws of Moses were written, which, without doubt, is what kept the Jews from being divided into a number of sects. But so neglected were the sayings and doings of Jesus, that, soon after his death, forty or fifty Gospels were abroad; an equal number of sects sprang up, and the various religious dogmas were introduced, which, till the present day, have divided the Christian world, and, at times, have produced wars, persecutions, and blood. On so important a subject as the salvation of the human race, it might reasonably be expected that the founder of Christianity would have left some documents to guard against so destructive an evil. This entire neglect, if not positive proof against the divine mission of Jesus, must create doubts leading to the conclusion that the Christian religion is deficient as to the evidence of its divine origin. It appears from the Gospels that Jesus was a moral reformer; that the priests and rulers were proud, haughty, and of wicked dispositions; that the founder of the Christian religion exposed their hypocritical pretensions, and that, by thus exciting their malice, he fell a victim. This has been the fate of hundreds of moral reformers, in different ages and nations.

Christians, of all sects, could they be brought to reason impartially on the mission of Jesus, would have their faith shaken, from the following considerations:—Admitting, as all Christians do, that the Jewish religion is of divine authority, and had for ages been by the Jews considered as such, to set that aside and introduce another, required authority from heaven, but such authority was never given. The bare word of Jesus, that he was the sum and substance of the law of Moses both moral and ceremonial, seems to be insufficient. The Jews, however base or immoral they were, as a nation never showed a want of faithfulness when their religion was assailed. So that it appears, that to do away with the form of worship, and introduce a new order of things, required something more than the obscure sayings of Jesus, who was but little known at the time of his death. If, by the coming of Christ, a new dispensation was to supersede the old, then the highest and the most incontrovertible authority should be produced. But this was not the case, for Jesus often charged those whom he had cured of some disease, “to tell no man” how they were made whole: as much as to say, “Keep secret with respect to the person who restored you to your former state.” We need not wonder that the Jews rejected Jesus, seeing that he assumed an authority higher than that of Moses; for, at the giving of the law on the mountain, it was Jehovah himself who spake to them. The Jews, then, considered that the same God who gave the law, and he alone, must change it, or introduce another, and not a person whose object in coming they could not comprehend, and who taught doctrines, a very great portion of which, were of a threatening and menacing character.

And, finally, so little did Christ’s disciples understand of his divine mission, that, when he was betrayed, Peter, the boldest of them all, became alarmed, and denied any knowledge of him. This was very strange in Peter, if it was a fact that he heard Moses and Elias, at a former time, conversing with his Divine Master. But be that as it may, Jesus is reported to have suffered death on the cross, one of his disciples informing against him to the rulers, for the paltry sum of thirty pieces of silver, and another swearing he never knew him. This has often happened, when a bold reformer has been taken into custody; his followers would disown and forsake him; but it is not likely that Peter would thus have acted, had he witnessed the mighty deeds said to have been done by Jesus. I remember hearing an Unitarian minister remark, that “If Moses could return from the dead, how he would be surprised to read what was written of him after his death; and that he would say that the wonderful things reported of him, he knew nothing about.” This, no doubt, would be the case with Jesus, as all his mighty works are recorded of him, but none were recorded by him.

As his resurrection was the key-stone of the Christian arch, some observations on that all-important event will be made. Whatever Jesus communicated to his disciples respecting his rising from the dead, during his life, is not recorded; but it appears that his death entirely frustrated their expectations. The resurrection of Jesus presented the most favorable opportunity to dispel all doubts of the Messiahship of him whom the Jews had put to death as an impostor. It will be in order, then, to observe what steps were taken by Jesus, after his resurrection, to convince the Jews, and the world at large, that his mission was from heaven. This, of all times, was the fittest to convince the Jews of their unfortunate mistake. The short account given in the Gospels, does not afford much light on that subject. But if the Jews, as a nation, had still retained their unbelief, such incredulity must soon have given way by his continuing among them.

If the Jews, from mistaken convictions, did put Jesus to death, it seems but just that they should have had a chance to rectify their unfortunate error. But owing to the short stay of Jesus on earth, after his resurrection, and he being the most of that time in company with his disciples, the Jews had not an opportunity of fully investigating the reality of his death and re-appearance, and his deportment after it was said he was returned to life. The greatest difficulty experienced by Christians in defending the divine authority of the New Testament Dispensation, is, to account for the sudden departure of Jesus, who, according to the Scripture record, was taken up into heaven in a few weeks after his resurrection. To an inquiring mind, there are many objections which deserve notice. The writer does not pretend to say that the thing is impossible, because to deny the possibility of it would be to set limits to the power that governs the universe.

We will examine the account of Jesus’s leaving this world so soon, to discover if possible, what end was to be obtained by his sudden departure from the scene of his suffering and degradation. It seems reasonable to suppose that it was of the highest importance for Jesus to stay on earth to establish Christianity on a sure foundation. It is written that he told his disciples that it was for their good that things were so arranged that he should leave them, for if he went away, he would send the comforter to them, who was to be their guide, and to bring to their remembrance the things he had told them; and also that the Holy Ghost, the comforter, would, to make up for his absence, lead them into the way of truth. This is, in substance, what they were to expect. But unfortunately it did not take place, but the reverse; for, from the accounts which have come down to us, a great number of sects sprang up in a few years after Jesus left the world, and numerous gospels were extant, which, for a number of years were quoted by the early Fathers of the Church, and were considered authentic; but were afterwards rejected, and are now bound up together and called “The Rejected Gospels.”

In the beginning of the fourth century, the Christian sects were not only numerous, but began to assume a spirit of intolerance and persecution, and when that monster, Constantine, became a convert to Christianity, religious quarrels were of the most violent character. Not to dwell on the particulars of these religious differences, we may ask, what did they quarrel about? The answer is at hand. They quarrelled about something that Jesus was reported to have said or taught. Their disputes were not of a moral, but of a theological description. In these disputed subjects no standard of reference could be set up. Jesus was at the right hand of his Father, and their differences could not be settled by him. Quarrel after quarrel followed in quick succession; the strong persecuted the weak; and the earth was deluged with blood. Constantine, the Roman Emperor, hoisted the banner of the cross; and after having murdered nearly the whole of his own family, he sought consolation from that religion which says, that “the blood of Jesus cleanses from all sin.”

The history of Jesus, including his doctrines, and also what the apostles taught concerning him, and the belief in his second coming; the different opinions that have arisen concerning the person of Christ; and also, the various dogmas collected from the writers of the gospels, all taken from what is called divine revelation, have never ceased to generate quarrels among the different churches professing to be Christian. Ever since the commencement of Christianity, there has been little else but religious animosity among the different sects—each of them professing to have the truth, to the exclusion of all the rest; all of them appealing to the same word of God to support their various dogmas. We may then ask, has that proclamation ever been fulfilled, that was made by multitude of the “heavenly host” namely,—“Peace on earth and good-will towards men”? But no doubt its fulfilment is, in point of truth, equal to its ever having been given; for angels are airy nothings, and have no existence but in the imagination.

From what has been stated, it will be seen that the religious quarrels which have taken place from the commencement of the Christian era, arose from the uncertain standard appealed to by the various sects. They all referred to some particular passage or passages recorded, either by Christ or his apostles. Every sect had a portion of truth supported by Scripture authority; and it has at times happened, that whole congregations, as well as individuals, have changed their opinions concerning what the Scriptures taught. For instance: a Church, believing that the Scriptures taught the doctrine of the Trinity, have given up that doctrine, and embraced Unitarianism. The Scriptures remained the same; it was their opinions that underwent the change. In fact, every sect has Scripture for its support; so that it is plain to be seen, that the New Testament is not, nor ever can be, a true and certain rule to which a reference can be made, whereby disputes can be ended. The Old Testament was superior in this respect to the New. And now, after eighteen hundred years’ fighting; in which time, tens of thousands have been victims, and the earth has been drenched by human blood, nothing is certain as to what Christianity really is. Can it then be possible, that the God of the Universe would have left that religion (to establish which, his Son expired on the cross,) in such a wretched state of uncertainty, by calling him so early to his holy habitation? Impossible.

If Christ was taken from this earth, he has now a local habitation, and, also, he must be actively employed. Can Christians conceive where he is, and what he is doing? Is it possible he would have remained so long absent, knowing, as he must, that the cause for which he suffered would be so wretchedly carried on? The absence of Christ, if not the entire cause, is one cause of all the religious wars and bloodshed among nations, and, also, of the hostile feelings of one sect against another. Had he remained on earth, there would have been but “one Lord, and his name one.” If Jesus died for the salvation of the world, common sense would dictate, that, after his resurrection, he would dwell in that world for whose salvation he came, and not have been taken into heaven before his plan of redemption was arranged; so that, instead of union and harmony prevailing in his absence, by disunion, persecution, and religious warfare, the different churches exhibited a complete confusion of tongues.

If Jesus had remained on earth, all religious persecution would have been prevented; for if his laws and regulations had been written, and to each church a copy had been sent, it would not have been possible for any difference of opinion to have brought on disorder so as materially to have disturbed the peace of his church. And if any dispute had taken place, Jesus, dwelling on any particular spot on earth, his authority could, in such a case, have been appealed to, and the matter would have been peaceably settled. But, after his death and resurrection, there was nothing to which a reference could eb made, but certain Gospels written by unknown persons.

In summing up this matter, the following remarks may safely and truly be made:—In a short time after Jesus arose from the dead, it was declared by his apostles, that he had ascended into heaven, and had left orders for the Gospel, or good news, to be proclaimed throughout the world; and that after remaining with his disciples a few weeks, when on a journey with some of them, a cloud intervened, and they lost sight of him. Before his death, Jesus had told them to watch for his second coming, for that it would be sudden and unexpected; and he also added, that there were those standing among them that would live to see it, and that he should then appear in glory, attended by angels, judge the world, and reward every man acccording to his deeds. The apostles taught this, doctrine, and the early Christians looked for that event with eager expectation. But a long and dreary night of religious intolerance has nearly passed away, and Jesus has not yet arrived; during which night, the world has witnessed scenes of horror unknown to the most savage ages of antiquity.

All this confusion and wretchedness must have been known by Jesus, and also by his Father, at whose right hand it is recorded that he is sitting. Now can Christians conceive where Christ has been, or what he has been doing? Strange, indeed, does it apppear, that, during the disorder and violence in which the Christian Church was involved for ages, when thousands of honest, pious, and sincere Christians were put to death, their Redeemer could sit quietly in heaven and not interfere in their behalf! Perhaps it ought to be more strange, that it was the will of God that Jesus should ever have left that world which was the scene of his suffering.

Looking at the plan of human redemption, from the time of the birth of Jesus, and the incomplete finish made of it by his being taken up into heaven, leaving his followers ignorant of what he meant during his preaching on earth;—knowing, too, that the various sects have kept the world in an uproar, destroying each other by thousands, and that all these evils have taken place in consequence of Jesus being quietly seated by the right hand of God,—these considerations, and many others not noticed in this work, convince me, that the mission of Christ was not of Divine authority.

The following remarks will contain, in substance, the strongest objection against the divinity of Christ’s mission; and are given by the author as presenting his final conclusions on that subject And here he would ask—If the God of the Bible is, as Christians believe, the Author of the universe, what are we to understand by the assertion, “That Jesus is seated at his right hand?” God is a spirit pervading all space, of whom one of the Scripture writers says, “In him we live, and move, and have our being.” The same idea was expressed by the Greeks in reference to their supreme God,—“All things are full of Jupiter.” How, then, can it be believed that the unknown power who is the God of all creation has a local dwelling place?

Jesus, after his resurrection, declared that he had “flesh and bone.” How, then, he can be located with an universal spirit, is beyond human conception As Jesus is a being possessed of a tangible form, he must have a place of residence; and it is impossible that he can dwell with his God and Father in any other than a local habitation. The supposition, then, that the Almighty Ruler of all worlds has a palace on some fixed star, or planet, where Jesus has for eighteen hundred years resided in company with the Infinite Creator, surrounded by angels conversing and singing; the Devil, during the same time, “going about like a roaring lion seeking whom he might devour” while Christians were cutting each other’s throats in consequence of their disputes about the meaning of what Christ said, or the object of his performances on earth, is very unlikely, to say the least of it.

It seems astonishing that men, possessed of the noble faculty of reason, can believe that Jesus is now alive in some unknown world, and in company with the Sovereign Ruler of nature. In conclusion, the author of this work (over whose head seventy-three summers’ suns have passed,) would say that he does not, cannot believe that the Jesus of the Christians has any existence but in the imagination of his followers.