The miscalculation, in fact, of Judas Iscariot--supposing him really to have entertained the views ascribed to him--did not hinge at all upon political oversights, but upon a total spiritual blindness; in which blindness, however, he went no farther than at the time did probably most of his brethren. Upon _them_, quite as little as upon _him_, had as yet dawned the true grandeur of the Christian scheme. In this only he outran his brethren--that, sharing in their blindness, he greatly exceeded them in presumption. All alike had imputed to their Master views utterly irreconcilable with the grandeur of his new and heavenly religion. It was no religion at all which they as yet supposed to be the object of Christ's teaching, but a simple preparation for a pitiably vulgar scheme of earthly aggrandizement. But, whilst the other apostles had simply failed to comprehend their master, Judas had presumptuously assumed that he comprehended the purposes of Christ more fully than Christ himself. His object was audacious in a high degree, but (according to the theory which I am explaining) for that very reason not treacherous at all. The more that he was liable to the reproach of audacity, the less can he be suspected of perfidy. He supposed himself executing the very innermost purposes of Christ, but with an energy which it was the characteristic infirmity of Christ to want. His hope was, that, when at length actually arrested by the Jewish authorities, Christ would no longer vacillate; he would be forced into giving the signal to the populace of Jerusalem, who would then have risen unanimously, for the double purpose of placing Christ at the head of an insurrectionary movement, and of throwing off the Roman yoke. As regards the worldly prospects of this scheme, it is by no means improbable that Iscariot was right. It seems, indeed, altogether impossible that he, who (as the treasurer of the apostolic fraternity) had in all likelihood the most of worldly wisdom, and was best acquainted with the temper of the times, could have made any gross blunder as to the wishes and secret designs of the populace in Jerusalem.[Footnote: Judas, not less than the other apostles, had doubtless been originally chosen, upon the apparent ground of superior simplicity and unworldliness, or else of superior zeal in testifying his obedience to the wishes of his Master. But the other eleven were probably exposed to no special temptation: Judas, as the purse-bearer, _was_. His official duty must have brought him every day into minute and circumstantial communication with an important order of men, viz., petty shop-keepers. In all countries alike, these men fulfil a great political function. Beyond all others, they are brought into the most extensive connection with the largest _stratum_ by far in the composition of society. They receive, and with dreadful fidelity they give back, all jacobinical impulses. They know thoroughly in what channels,