Could anything be expected from it but hatred, contempt, and persecution? And did Christ in fact meet with any other treatment from the Jews? And yet when he found, as the Gentleman allows he did, that he must perish in this attempt, did he change his note? did he come about, and drop any intimations agreeable to the notions of the people?

It is not pretended. This, which, in any other case which ever happened, would be taken to be a plain mark of great honesty, or great stupidity, or of both, is in the present case art, policy, and contrivance.

But, it seems, Jesus dared not set up to be the victorious prince expected, for victories are not to be counterfeited. I hope it was no crime in him that he did not assume this false character, and try to abuse the credibility of the people; if he had done so, it certainly would have been a crime; and therefore in this point at least he is innocent. I do not suppose the Gentleman imagines the Jews were well founded in their expectation of a temporal prince: and therefore when Christ opposed this conceit at the manifest hazard of his life, as he certainly had truth on his side, so the presumption is, that it was for the sake of truth that he exposed himself.

No. He wanted, we are told, the common and necessary foundation for a new revelation, the authority of an old one to build on. Very well. I will not inquire how common, or how necessary this foundation is to a new revelation; for, be that case as it will, it is evident, that in the method Christ took, he had not, nor could have the supposed advantage of such foundation. For why is this foundation necessary? A friend of the Gentleman's shall tell you "Because it must be difficult, if not impossible, to introduce among men (who in all civilized countries are bred up in the belief of some revealed religion) a revealed religion wholly new, or such as has no reference to a preceding one; for that would be to combat all men on too many respects, and not to proceed on a sufficient number of principles necessary to be assented to by those on whom the first impressions of a new religion are proposed to be made." You see now the reason of the necessity of this foundation: it is, that the new teacher may have the advantage of old popular opinions, and fix himself upon the prejudices of the people. Had Christ any such advantages? or did he seek any such? The people expected a victorious prince; he told them they were mistaken: they held as sacred the traditions of the elders; he told them those traditions made the law of God of none effect: they valued themselves for being the peculiar people of God; he told them, that people from all quarters of the world should be the people of God, and sit down with Abraham, Isaac, and Jacob, in the kingdom: they thought God could be worshipped only at Jerusalem; he told them God might and should be worshipped everywhere: they were superstitious in the observance of the sabbath; he, according to their reckoning, broke it frequently: in a word, their washings of hands and pots, their superstitious distinctions of meats, their prayers in publick, their villanies in secret, were all reproved, exposed, and condemned by him; and the cry ran strongly against him, that he came to destroy the Law and the Prophets. And now, Sir, what advantage did Christ have of your common and necessary foundation? What sufficient number of principles owned by 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 plot of his resurrection? Wife and children he had none; his nearest relations gave little credit to him; his disciples were not fit even to be trusted with the secret, nor capable to manage any advantage that could arise from it. However, the Gentleman tells us, a kingdom has arisen out of this plot, a kingdom of priests. But when did it arise? Some hundred years after the death of Christ, in opposition to his will, and almost to the subversion of his religion. And yet we are told this kingdom was the thing he had in view. I am apt to think the Gentleman is persuaded, that the dominion he complains of is contrary to the spirit of the gospel; I am sure some of his friends have taken great pains to prove it is so. How then can it be charged as the intention of the gospel to introduce it? Whatever the case was, it cannot surely be suspected that Christ died to make Popes and Cardinals. The alterations which have happened in the doctrines and practices of churches, since the Christian religion was settled by those who had an authentick commission to settle it, are quite out of the question, when the inquiry is about the truth of the Christian religion. Christ and his Apostles did not vouch for the truth of all that should be taught in the church in future times; nay, they foretold and fore warned the world against such corrupt teachers.