EFORE THE CIVIL TRIBUNAL OF PILALE AND HEROD. CONSIDERATION IV. HE GOOD CONFESSION WHICH CHRIST MADE CONCERNING HIS KINGDOM BEFORE PONTIUS PILATE THE ROMAN GOVERNOR. 'JESUS answered, my kingdom is not of this orld: if my kingdom were of this world, then Fould my servants fight, that I should not be deliver1 to the Jews: But now is my kingdom not from ence. Pilate therefore said unto him, art thou a ing then? Jesus answered, thou sayest that I am a ing. To this end was I born, and for this cause ame I into the world, that I should bear witness nto the truth. Every one that is of the truth, eareth my voice,' (John xviii. 6, 37.) We have before observed, that the point concernag Christ's kingdom was under examination before he civil tribunal of Pilate. For the high Priests and Elders having accused our blessed Saviour of preending to be a king, Pilate questioned him about hat particular, and asked him, art thou the king of ne Jews? But our blessed Lord, before he returned direct answer to this question, put a previous ques on to Pilate, in order to learn what idea he had anexed to this title, the king of the Jews. Accoringly Jesus said unto Pilate, 'Sayest thou this of ayself, or did others tell it thee of me?" Pilate, in true nature of his kingdom. This he does with the greatest wisdom, discretion, and foresight; so that in the first place, according to the idea which Pilate had conceived of the accusation, namely that a temporal king was therein meant, he answers the question in the negative. But on the contrary, with regard to the sense which the title of king of the Jews bears in the writings of the prophets, his answer is affirmative. By this our blessed Lord has set his suffering members a pattern of wisdom and prudence, and shews how to make proper distinctions in answering intricate, ambiguous, and ensnaring questions. Hence it appears that this good confession of Christ concerning his kingdom consists of two parts. In the first part of his confession, Jesus rectifies the false notion that Pilate had formed of his kingdom, and gives him to understand, that he is no temporal king. In the second, he explains the true nature of his kingdom, and shews that he is a spiritual king. I. In the first part of our Saviour's wise and good confession, wherein he rectifies the false idea which Pilate had of his kingdom, we may observe these three particulars. First, He confesses that he really has a kingdom; for he expressly mentions it no less than three times in these words: 'My kingdom is not of this world; if my kingdom were of this world but now my kingdom is not from hence.' With what right our blessed Lord makes this declaration, and his motives to it, we shall shew from the second part of his con fession. is kingdom is not of this world, i. e. it is not of the ame nature with earthly kingdoms. As if our Lord ad said, "My kingdom is no earthly kingdom, is Lot governed in a political manner according to huhan laws and institutions; nor is it defended by caral weapons or temporal arms, or conducted with exernal pomp and ceremony; and consequently the Roman emperor has nothing to fear from it. I shall hot in the least alienate his subjects from their allegiance to him, nor encroach on his temporal rights." It is true, the kingdoms of this world are under the control of the son of God, who, together with his Father, so appoints, disposes, and orders their power and limits, as best contributes to the chastisement of his people, or the protection of his church. ThereFore, in his character of the eternal wisdom, he says, - By me kings reign, and princes decree justice,' Prov. viii. 15, 16.) They all hold their dominions as fiefs from the King of kings and Lord of lords, and must acknowledge, 'that the most High ruleth In the kingdoms of men, and giveth them to whomsoever he will,' (Dan. iv. 17.) But the proper kingdom of Jesus Christ, which he here emphatically calls 'My kingdom,' [i. e. the kingdom, which he governs as mediator between God and man and whose subjects he purchased with his blood] is no worldly kingdom, but a heavenly kingdom, or the kingdom of heaven, as it is frequently termed in the gospel. This kingdom of the Messiah, is in several respects, directly opposite to the kingdoms of this world. No unrighteousness has place there. No tears of the oppressed are seen, nor the groans of nitely exnaited above all the kingdoms of this woria, as will appear by the following particulars. 1. Temporal kingdoms derive their origin from mortal men; but the kingdom of Christ has the immortal God for its founder, who by an eternal decree hath appointed it unto the mediator of the new covenant, (Luke xxii. 29.) 2. The laws by which worldly kingdoms are governed are instituted by men, and the observance of those laws are enforced by pains and penalties; but the laws of the kingdom of Christ derive their sanction from heaven, where they were made, and are writ ten in the hearts of his subjects by the spirit of love. 3. The kingdoms of this world affect external pomp and splendor, in order to dazzle the eye, and command respect; but the kingdom of Christ is the kingdom of the cross, and its ornaments consist in the holiness of its subjects, (Psalm xciii. 5.) 4. The power of temporal kingdoms extends only to the bodies, lives, and possessions of the subjects; but the kingdom of Christ extends its authority over the souls and consciences of men. 5. The subjects of the kingdoms of this world consist of a mixture of good and bad; but the proper subjects of Jesus Christ are born of God, and are kings and priests to God, his heavenly Father. 6. Temporal kingdoms are protected by worldly arms; but the weapons employed in the kingdom of Christ are spiritual, (2 Cor. x. 3, 4.) 7. The kingdoms of this world stand in need of strong towns and fortresses for their security; but it is not so in the kingdom of Christ, for 'the Lord is a wall of fire round about his people,' (Zech. ii. 5.) Therefore may his subjects sing, 'We have a strong |