the people did he build
on? If he adhered to the old revelation in the true sense, or (which is
sufficient to the present argument) in a sense not received by the people,
it was in truth the greatest difficulty he had to struggle with: and
therefore what could tempt him, but purely a regard for truth, to take
upon himself so many difficulties, which might have been avoided,
could he have been but silent as to the old revelation, and left the
people to their imaginations?
To carry on this plot, we are told, that the next thing which Jesus did,
was, to make choice of proper persons to be his disciples. The
Gentleman has given us their character; but, as I suppose he has more
employment for them before he has done, I desire to defer the
consideration of their abilities and conduct till I hear what work he has
for them to do. I would only observe, that thus far this plot differs from
all that ever I heard of. Imposters generally take advantage of the
prejudices of the people, generally too they make choice of cunning
dextrous fellows to manage under them; but in this case Jesus opposed
all the notions of the people, and made choice of simpletons, it seems,
to conduct his contrivances.
But what design, what real end was carrying on all this while? Why,
the Gentleman tells us, that the very thing disclaimed, the temporal
kingdom, was the real thing aimed at under this disguise. He told the
people there was no foundation to expect a temporal deliverer, warned
them against all who would set up those pretensions; he declared there
was no ground from the ancient prophecies to expect such a prince: and
yet by these very means he was working his way to an opportunity of
declaring himself to be the very prince the people wanted. We are still
upon the marvelous; every step opens new wonders. I blame not the
Gentleman; for what but this can be imagined to give any account of
these measures imputed to Christ? Be this never so unlikely, yet this is
the only thing that can be said. Had Christ been charged with
enthusiasm, it would not have been necessary to assign a reason for his
conduct: madness is unaccountable: Ratione modoque tractari non vult.
But when design, cunning, and fraud are made the charge, and carried
to such an height, as to suppose him to be a party to the contrivance of
a sham resurrection for himself, it is necessary to say to what end this
cunning tended. It was, we are told, to a kingdom: and indeed the
temptation was little enough, considering that the chief conductor of
the plot was crucified for his pains. But were the means made use of at
all probable to achieve the end? Yes, says the Gentleman, that can't be
disputed; for they had really this effect, the people would have made
him King. Very well: Why was he not King then? Why, it happened
unluckily that he would not accept the offer, but withdrew himself from
the multitude, and lay concealed until they were dispersed. It will be
said, perhaps, that Jesus was a better judge of affairs than the people,
and saw that it was not yet time to accept the offer. Be it so; let us see
then what follows.
The government was alarmed, and Jesus was looked on as a person
dangerous to the state; and he had discernment enough to see that his
death was determined and inevitable. What does he do then? Why, to
make the best of a bad case, and to save the benefit of his undertaking
to those who were to succeed him, he pretends to prophecy of his death,
which he knew could not be avoided: Men do not use to play tricks in
articulo mortis; but this plot had nothing common, nothing in the
ordinary way. But what if it should appear, that after the foretelling of
his death (through despair of his fortunes it is said) he had it in his
power to set up for King once more, and once more refused the
opportunity? Men in despair lay hold on the least help, and never refuse
the greatest. Now, the case was really so. After he had foretold his
crucifixion, he came to Jerusalem in the triumphant manner the
Gentleman mentioned; the people strewed his way with boughs and
flowers, and were all at his devotion; the Jewish governors lay still for
fear of the people. Why was not this opportunity laid hold on to seize
the kingdom, or at least to secure himself from the ignominious death
he expected? For whose sake was he contented to die? for whose sake
did he contrive this
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