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came I into the world, that I should bear witness unto the truth.

      John xviii. 37.

      ings and kingdoms are the most majestic sounds in the language of mortals, and have filled the world with noise, confusions, and blood, since mankind first left the state of nature, and formed themselves into societies. The disputes of kingdoms for superiority have set the world in arms from age to age, and destroyed or enslaved a considerable part of the human race; and the contest is not yet decided. Our country has been a region of peace and tranquillity for a long time, but it has not been because the lust of power and riches is extinct in the world, but because we had no near neighbours, whose interest might clash with ours, or who were able to disturb us. The absence of an enemy was our sole defence. But now, when the colonies of the sundry European nations on this continent begin to enlarge, and approach towards each other, the scene is changed: now encroachments, depredations, barbarities, and all the terrors of war begin to surround and alarm us. Now our country is invaded and ravaged, and bleeds in a thousand veins. We have already,^* so early in the year, received alarm upon alarm: and we may expect the alarms to grow louder and louder as the season advances.

      These commotions and perturbations have had one good effect upon me, and that is, they have carried away my thoughts of late into a serene and peaceful region, a region beyond the reach of confusion and violence; I mean the kingdom of the Prince of Peace. And thither, my brethren, I would also transport your minds this day, as the best refuge from this boisterous world, and the most agreeable mansion for the lovers of peace and tranquillity. I find it advantageous both to you and myself, to entertain you with those subjects that have made the deepest impression upon my own mind: and this is the reason why I choose the present subject. In my text you hear one entering a claim to a kingdom, whom you would conclude, if you regarded only his outward appearance, to be the meanest and vilest of mankind. To hear a powerful prince, at the head of a victorious army, attended with all the royalties of his character, to hear such an one claim the kingdom he had acquired by force of arms, would not be strange. But here the despised Nazarene, rejected by his nation, forsaken by his followers, accused as the worst of criminals, standing defenceless at Pilate’s bar, just about to be condemned and hung on a cross, like a malefactor and a slave, here he speaks in a royal stile, even to his judge, I am a King: for this purpose was I born; and for this cause came I into the world. Strange language indeed to proceed from his lips in these circumstances! But the truth is, a great, a divine personage is concealed under this disguise; and his kingdom is of such a nature, that his abasement and crucifixion were so far from being a hindrance to it, that they were the only way to acquire it. These sufferings were meritorious; and by these he purchased his subjects, and a right to rule them.

      The occasion of these words was this: the unbelieving Jews were determined to put Jesus to death as an imposter. The true reason of their opposition to him was, that he had severely exposed their hypocrisy, claimed the character of the Messiah, without answering their expectations as a temporal prince and a mighty conqueror; and introduced a new religion, which superseded the law of Moses, in which they had been educated. But this reason they knew would have but little weight with Pilate the Roman governor, who was an heathen, and had no regard to their religion. They therefore bring a charge of another kind, which they knew would touch the governor very sensibly, and that was, that Christ had set himself up as the King of the Jews; which was treason against Cæsar the Roman emperor, under whose yoke they then were. This was all pretence and artifice. They would now seem to be very loyal to the emperor, and unable to bear with any claims inconsistent with his authority; whereas, in truth, they were impatient of a foreign government, and were watching for any opportunity to shake it off. And had Christ been really guilty of the charge they alledged against him, he would have been the more acceptable to them. Had he set himself up as King of the Jews, in opposition to Cæsar, and employed his miraculous powers to make good his claim, the whole nation would have welcomed him as their deliverer, and flocked round his standard. But Jesus came not to work a deliverance of this kind, nor to erect such a kingdom as they desired, and therefore they rejected him as an impostor. This charge, however, they bring against him, in order to carry their point with the heathen governor. They knew he was zealous for the honour and interest of Cæsar his master; and Tiberius, the then Roman emperor, was so jealous a prince, and kept so many spies over his governors in all the provinces, that they were obliged to be very circumspect, and shew the strictest regard for his rights, in order to escape degradation, or a severer punishment. It was this that determined Pilate, in the struggle with his conscience, to condemn the innocent Jesus. He was afraid the Jews would inform against him, as dismissing one that set up as the rival of Cæsar; and the consequence of this he well knew. The Jews were sensible of this, and therefore they insist upon this charge, and at length plainly tell him, If thou let this man go, thou art not Cæsar’s friend. Pilate therefore, who cared but little what innovations Christ should introduce into the Jewish religion, thought proper to inquire into this matter, and asks him, “Art thou the King of the Jews?” dost thou indeed claim such a character, which may interfere with Cæsar’s government? Jesus replies, My kingdom is not of this world; as much as to say, “I do not deny that I claim a kingdom, but it is of such a nature, that it need give no alarm to the kings of the earth. Their kingdoms are of this world, but mine is spiritual and divine,^* and therefore cannot interfere with theirs. If my kingdom were of this world, like theirs, I would take the same methods with them to obtain and secure it; my servants would fight for me, that I should not be delivered to the Jews; but now, you see, I use no such means for my defence, or to raise me to my kingdom: and therefore you may be assured, my kingdom is not from hence, and can give the Roman emperor no umbrage for suspicion or uneasiness.” Pilate answers to this purpose: Thou dost, however, speak of a kingdom; and art thou a king then? dost thou in any sense claim that character? The poor prisoner boldly replies, Thou sayest that I am a king; that is, “Thou hast struck upon the truth: I am indeed a king in a certain sense, and nothing shall constrain me to renounce the title.” To this end was I born, and for this cause came I into the world, that I should bear witness to the truth; “particularly to this truth, which now looks so unlikely, namely, that I am really a king. I was born to a kingdom and a crown, and came into the world to take possession of my right.” This is that great confession which St. Paul tells us, 2 Tim. vi. 13. our Lord witnessed before Pontius Pilate. Neither the hopes of deliverance, nor the terrors of death, could cause him to retract it, or renounce his claim.

      In prosecuting this subject I intend only to inquire into the nature and properties of the kingdom of Christ. And in order to render my discourse the more familiar, and to adapt it to the present state of our country, I shall consider this kingdom in contrast with the kingdoms of the earth, with which we are better acquainted.

      The scriptures represent the Lord Jesus under a great variety of characters, which, though insufficient fully to represent him, yet in conjunction assist us to form such exalted ideas of this great personage, as mortals can reach. He is a surety, that undertook and paid the dreadful debt of obedience and suffering, which sinners owed to the divine justice and law: He is a priest, a great high priest, that once offered himself as a sacrifice for sin; and now dwells in his native heaven, at his Father’s right hand, as the advocate and intercessor of his people: He is a prophet, who teaches his church in all ages by his word and spirit: He is the supreme and universal Judge, to whom men and angels are accountable; and his name is Jesus, a saviour, because he saves his people from their sins. Under these august and endearing characters he is often represented. But there is one character under which he is uniformly represented, both in the Old and New Testament, and that is, that of a king, a great king, invested with universal authority. And upon his appearance in the flesh, all nature, and especially the gospel-church, is represented as placed under him, as his kingdom. Under this idea the Jews were taught by their prophets to look for him; and it was their understanding these predictions of some illustrious king that should rise from the house of David, in a literal and carnal sense, that occasioned their unhappy prejudices concerning the Messiah as a secular prince and conqueror. Under this idea the Lord Jesus represented himself while upon earth, and under this idea he was published to the world by his apostles. The greatest

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