The Gentleman was sensible of a difficulty in his way, to account for the credit which the Jews gave to the prediction of Christ; for if, as he pretends, they knew him to be an impostor, what reason had they to take any notion of his prediction?  And therefore, that very caution in this case betrayed their concern, and shewed, that they were not satisfied that his pretensions were groundless.  To obviate this, he says, That they had discovered before, one great cheat in the case of Lazarus, and therefore were suspicious of another in this case.  He was answered, That the discovery of a cheat in the case before mentioned, ought rather to have set them at ease, and made them quite secure as to the event of the prediction.  In reply he says, That the chief priests, however satisfied of the cheat themselves, had found that it prevailed among the people; and, to secure the people from being further imposed on, they used the caution they did.

        This is the substance of the argument on both sides.

I must observe to you, that this reasoning from the case of Lazarus has no foundation in history.  There is no pretence for saying, that the Jews in this whole affair had any particular regard to the raising of Lazarus.  And if they had any such just suspicion, why was it not mentioned at the trial of Christ?  There was then an opportunity of opening the whole fraud, and undeceiving the people.  The Jews had a plain law for punishing a false prophet; and what could be a stronger conviction, than such a cheat made manifest?  Why then was this advantage lost?

The Gentleman builds this observation on these words, So the last error shall be worse than the first.  But is there here anything said about Lazarus?  No.  The words are a proverbial form of speech, and probably were used without relation to any particular case.  But if a particular meaning must be assigned, it is more probable, that the words being used to Pilate, contained a reason applicable to him.  Now, Pilate had been drawn in to consent to the crucifixion, for fear the Jews should set up Jesus to be their King in opposition to Caesar; therefore say the chief priests to him, If once the people believe him to be risen from the dead, the last error will be worse than the first; i.e. they will be more inclined and encouraged to rebel against the Romans than ever.  This is a natural sense of the words, as they are used to move the Roman governor to allow them a guard.  Whether Lazarus were dead or alive; whether Christ came to destroy the Law and the Prophets, or to establish or confirm them, was of little moment to Pilate.  It is plain, he was touched by none of these considerations; and refused to be concerned in the affair of Christ, till he was alarmed with the suggestions of danger to the Roman state.  This was the first fear that moved him; must not therefore the second now suggested to him be of the same kind?