le, the source of their riches and honors.[2] Certainly the
causes which, thirty-seven years after, were to effect the ruin of
Jerusalem, did not arise from infant Christianity. They arose in
Jerusalem itself, and not in Galilee. We cannot, however, say that the
motive alleged in this circumstance by the priests was so improbable
that we must necessarily regard it as insincere. In a general, sense,
Jesus, if he had succeeded, would have really effected the ruin of the
Jewish nation. According to the principles universally admitted by all
ancient polity, Hanan and Kaiapha were right in saying: "Better the
death of one man than the ruin of a people!" In our opinion this
reasoning is detestable. But it has been that of conservative parties
from the commencement of all human society. The "party of order" (I
use this expression in its mean and narrow sense) has ever been the
same. Deeming the highest duty of government to be the prevention of
popular disturbances, it believes it performs an act of patriotism in
preventing, by judicial murder, the tumultuous effusion of blood.
Little thoughtful of the future, it does not dream that in declaring
war against all innovations, it incurs the risk of crushing ideas
destined one day to triumph. The death of Jesus was one of the
thousand illustrations of this policy. The movement he directed was
entirely spiritual, but it was still a movement; hence the men of
order, persuaded that it was essential for humanity not to be
disturbed, felt themselves bound to prevent the new spirit from
extending itself. Never was seen a more striking example of how much
such a course of procedure defeats its own object. Left free, Jesus
would have exhausted himself in a desperate struggle with the
impossible. The unintelligent hate of his enemies decided the success
of his work, and sealed his divinity.

[Footnote 1: John xi. 49, 50. Cf. _ibid._, xviii. 14.]

[Footnote 2: John xi. 48.]

The death of Jesus was thus resolved upon from the month of February
or the beginning of March.[1] But he still escaped for a short time.
He withdrew to an obscure town called Ephraim or Ephron, in the
direction of Bethel, a short day's journey from Jerusalem.[2] He spent
a few days there with his disciples, letting the storm pass over. But
the order to arrest him the moment he appeared at Jerusalem was given.
The feast of the Passover was drawing nigh, and it was thought that
Jesus, according to his custom, would co