his Kingdom was not of this World? Was it not fufficiently declaring, that the ancient Prophecies, which foretold the Kingdom of the Meffias, did not mean a temporal Kingdom? But if Chrift did not pretend to temporal Power, the Confiderer fays, why was the Government alarmed and Jefus looked on as a Perfon dangerous to the State, who was the best Friend among the Jews the Roman Government had, to preferve the People from enthufiaftic Seditions? If this be true, it was the worst Policy in the World for the Romans to put him to Death". The Confiderer here has by chance deviated into more Truth than he was aware of. Jefus was indeed the very Perfon proper to preferve the People from enthufiaftic Seditions, and fo far a Friend to the Roman Government, But who told him the Roman Government was alarmed? why he has it from the Tryal; but according to Cuftom has taken the Objector's Words, for the Words of the Author of the Tryal. And the Confiderer would not have argued upon this Suppofition, had he attended in the leaft to the Gofpel Hiftory. Where does he read that the Roman Government was alarmed, and thought Jefus a Perfon dangerous to the State? Where does he find that the Roman Government perfecuted him to Death? The Jewish Government indeed did but Pilate came unwillingly into their Measures, First Edit. p. 14. Third Edit. p. 7. and and confented not to his Death, till overborn by Clamour and Sedition. What the Confiderer had in view in this confused Difcourfe about Chrift's Kingdom, I cannot guess. He feems to think Jesus understood the Prophecies to relate to a temporal Kingdom, and in confequence claimed it,” and that he did not renounce a Kingdom of this World, till driven to it by Defpair and Neceffity. But where did he learn this Secret? not from the Gospel Hiftory, nor yet from any Enemies of the Gofpel, whether Jews or Heathens; who never have charged Jefus with fetting up for temporal Power. The Jews object to him the Want of temporal Power, which they imagine their Meffias is to exercise in the fulleft Extent, but never accufe him for pretending to it. One would imagine it impoffible for any one, who had read the four Gofpels or any one of them, to entertain this Conceit. Look into the Gofpel; every Page will afford a Proof that Jefus, though he claimed to be the King of the Jews foretold in the ancient Prophets, yet he disclaimed all temporal Power and Greatness. When one of the Scribes offered to become his Difciple, what Encouragement did he find? Poffibly this Scribe might conceive Hopes of having a Share in the temporal Kingdom, which he and his Countrymen expected. But our Lord undeceives him, and tells him, the Foxes have Holes, 3 and and the Birds of the Air have Nefts, but the Son of Man hath not where to lay his Head. When our Lord fent out his twelve Difci ples, he orders them expressly to preach, Jaying, the Kingdom of Heaven is at hand. In order then to establish this Kingdom, what Power does he give them? were they to iffue out Proclamations notifying that the victorious Prince was come, and calling upon all his Subjects to arm, and to attend him? Nothing less. He gives them Power against unclean Spirits, and to heal all Difeafesh. But as to their Condition in this World, he tells them, they should be brought before Governors for his Sake, and be hated of all Menk; and advises them for their Safety, when perfecuted in one City to flee to another Are thefe Proofs of his claiming temporal Power? In like Manner, and with like Commiffion, he fent out the feventy Difciples. They return with great Joy and relate to him their Succefs: Lord, even the Devils are fubject to us thro' thy Name. And he faid unto them, I beheld Satan as Lightning, fall from HeavenTM. You fee it was the Kingdom of Satan he came to destroy, and not the Kingdom of Cafar. The Apoftles were in the fame Mistake with the rest of their Countrymen, and expected a temporal Kingdom; and the Sons of Zebedee were early Solicitors to be firft Minifters. Our Lord corrects their Error, and tells them his Kingdom was a very different Thing from the Kingdoms of the World. Ye know that they which are accounted to rule over the Gentiles, exercife Lordship over them-But fo it fhall not be among you; but whosoever would be great among you, fhall be your Minifter". The Confiderer thinks no regard is to be had to our Lord's Confeffion before Pilate. Let us fee then whether he had not made the fame Declaration to the Rulers of the Jews before, and when he was in no immediate Danger. The Rulers of the Jews very well knew, that Jefus claimed to be King of the Jews foretold by the ancient Prophets; and being poffeffed with an Opinion that their wished for King was to be a temporal Prince, they were greatly fcandalized at his Pretenfions to be King of the Jews, in whom they could difcover no Power or Inclination to deliver them from the Roman Yoke. They determine therefore to put him to the Proof, and to force him either to declare against the Roman Government, or to renounce his Pretenfions to the Kingdom of Ifrael. The Pharifees and Herodians addrefs him with profound Refpect, the better to cover their enfharing Question: Mafter, we know that thou art true, and teacheft the Way of God in Truth, neither careft Mark x. 42, 43. thou thou for any Man, for thou regardeft not the Perfon of Men. Tell us therefore what thinkest thou? Is it lawful to give Tribute to Cæfar or not? Had our Lord declared against the Roman Power, they would have had Matter of Accufation against him. Had he declared for it, he would in their Opinion have renounced his Claim to be King of the Jews, and given them an Opportunity of inflaming the People against him, who could not bear the Thought, that the King of the Jews fhould be subject to the King of the Romans. But he perceived their Wickedness and faid, Shew me the Tribute Money. When they fhewed a Penny, he asked, Whofe is this Image and Superfcription? They Say unto him Cæfar's. Then faith he unto them, Render therefore unto Cæfar the Things that are Cæfar's, and unto God the Things that are God's. Could a clearer Anfwer be given to fhew, that the Kingdom to be fet up by God, and the Kingdom of Cæfar were confiftent together, without interfering with each other, fince the Jews might pay Obedience to both, without offending either? And if the Kingdom to be set up by God according to ancient Prophecies, was to fubmit to the Kingdom of Cæfar, it is manifeft it could not be a temporal Kingdom; nor the Prince of that Kingdom fuch a victorious Prince as the Scribes and Pharifees expected. Is not then this An • Mat. xxii. 16, 17. fwer |