when no sacrifice of conscience is required: but, rather than violate, in any instance, our duty to God, we must brave all the injuries that can be inflicted on us. The Hebrew Youths have set us an excellent example in this respect. When menaced with being cast into the fiery furnace, they expressed their confidence in God, that he would interpose for their deliverance: but whether such an interposition should be vouchsafed or not, they were determined to hold fast their integrity at all events: "Our God will deliver us. But, if not, be it known unto thee, O king, that we will not serve thy godsh." No trials whatever should at any time drive us from this point. Whatever persecutions may arise, we must say with Paul, "None of these things move me; neither count I my life dear unto myself." In a word, we must not fear man, who can only kill the body; but fear Him alone, who can destroy both body and soul in helli."] 2. With unruffled patience [Though our Lord's answer was firm, there was not the smallest degree of irritation in it. And herein he shewed how superior he was to any mortal man. Moses was the meekest man upon the face of the earth; yet, when greatly tried, he broke forth into unadvised expressions, which brought the displeasure of God upon him. And when Paul was injured precisely in the same way that Jesus was, he resentfully addressed the judge that had so injured him: "God shall smite thee, thou whited wall: for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law1?" Our duty in all circumstances is to imitate the meekness and gentleness of Christ," who, as St. Peter informs us, "suffered for us, leaving us an example, that we should follow his steps: who, being reviled, reviled not again; when he suffered, threatened not; but committed himself to him that judgeth righteously m." If we betray any unhallowed temper, our adversaries have so far gained a victory over us. We must, under all circumstances, "possess our souls in patience;" and "let patience have its perfect work, that we may be perfect and entire, lacking nothing."] From the whole then we may LEARN, 1. What to expect 66 ["The servant must not expect to be above his lord." "If men called the Master of the house Beelzebub, much more will they those of his household." Our blessed Lord strongly guards us upon this very point: "Marvel not," says he, if the world hate you: if it hate you, ye know that it hated me i Luke xii. 4, 5. k Numb. xx. 10-12. m 1 Pet. ii. 21-23. h Dan. iii. 18. Acts xxiii. 2, 3. before it hated you. If ye were of the world, the world would love its own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you"." Nor is it mere hatred that we must expect to encounter, but injuries also, yes, and injuries of the most atrocious kind. "If we will live godly in Christ Jesus, we shall assuredly suffer persecution." Let us then " count the cost;" and be ready to pay it. "The pearl of great price" is worth it all.] 2. How to act [Let us set our Lord Jesus Christ before us as our example. "He, when oppressed and afflicted, opened not his mouth: he was brought as a sheep to the slaughter; and as a sheep before her shearers is dumb, so opened he not his mouth"." O blessed attainment! how rare! how beautiful! "To turn the left cheek to him who smites us on the right! to let a man who sues us at the law, and takes away our coat, take away with him our cloak also! and when compelled to go with a man one mile, to accompany him voluntarily another?!" What hard sayings are these to the carnal man! and how difficult to be carried into execution, even by the most spiritual! But, beloved, let us not despair of attaining these things; for "the grace of Christ is sufficient for us; and we may rest assured, that, if only we "be strong in him," we shall "be able to do all things through Christ who strengtheneth us." And it is but a little time that we shall be called to these sacrifices. Soon we shall be beyond the reach of all our adversaries: having "suffered with Christ, and overcome through him, we shall soon be glorified together, and sit down with him upon his throne, as he overcame, and is set down with his Father upon his throne."] n John xv. 18-20. o Isai. liii. 6. 9 Rom. viii. 17. Rev. iii. 21. MDCCXIX. CHRIST'S GOOD CONFESSION. John xviii. 37. Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. IN the whole of our Saviour's life there was a strong apparent contradiction between the character he professed, and that which he visibly sustained. At his introduction into the world he was announced as a most exalted personage, even as "the King of the Jews;" yet was he found born in a stable, and laid in a manger. When he entered triumphantly into Jerusalem, and was welcomed with loud hosannas as the Son of David, he did not assume the pomp of earthly monarchs, but rode thither, in a meek and lowly manner, seated on a young ass'. But this opposition between his mean appearance and his high pretensions never was more visible than when he stood before the bar of Pilate. He was like any other poor man; except indeed that he was bound as a criminal, and held by his whole nation as more execrable than even a robber or a murderer: yet at this time did he assert his claim to kingly authority, or, as St. Paul expresses it, "witnessed a good confession before Pontius Pilates." In his answer to Pilate, there are two things to be considered; I. His confession The Jews had already condemned him, for making himself the Son of God. But he could not be executed, unless Pilate also should condemn him. But Pilate did not regard any questions relating to the Jewish law; and therefore the Jews brought a different charge against him before Pilate; affirming that he had set up himself as a King against Cæsar. On this charge Pilate questioned him, and received the answer which we have just read. In this answer we notice, 1. The boldness of it [Our Lord had already told Pilate, that he disclaimed any idea of establishing an earthly kingdom; and that there was no ground for fear or jealousy, as if he was invading the rights of Cæsar, or attempting to rescue his country from the Roman yoke. He appealed to the prohibition which he had just before given to his Disciples respecting their using the sword in his a Luke ii. 11, 12. c 1 Tim. vi. 13. b Zech. ix. 9. with Matt. xxi. 2—9. d Matt. xxvi. 63–65. defence; and declared, that the kingdom to which he aspired was not of a worldly nature; not established on worldly principles, nor supported by worldly force, nor governed by worldly policy, nor in any respect interfering with the interests of other monarchs. Yet even in thus rectifying the misapprehensions of Pilate, he thrice used the words, "My kingdom." He might have satisfied himself with simply denying his interference with human governments: but he would on no account conceal what it was of importance to the world to know: and therefore, though he foresaw all the consequences of his confession, he answered plainly to the next interrogation, "Thou sayest truly; I am a King."] 2. The truth of it— [The prophets had abundantly testified of the regal dignity of the Messiah -and in the New Testament it had been confirmed by the testimony both of men and angels. The very works also which he had wrought, bore witness to him. The difference which subsisted between his government and earthly kingdoms, so far from invalidating his claim, served only to establish it on the firmest basis: for, whereas other kings had dominion only over the bodies of men, he reigned over their souls: others had their territories bounded by seas or mountains; but his extended over all the earth.] But we shall have a further insight into the truth of his confession, while we consider, II. His explanation of it— The connexion between the two parts of our Lord's answer is not obvious at first sight: but, on comparing them with attention, we shall find, that in the latter he explains, 1. The manner in which he exercises his kingly office [Satan is "the god of this world," "the prince that ruleth in all the children of disobedience "." He has usurped a power over the whole race of mankind, and he governs them all as his vassalsi. Now Jesus has not, like other kings, any persons who are his subjects by birth: every one of his subjects is rescued from under the dominion of Satan, and constrained to submit to him. e Isai. ix. 6, 7. Dan. ii. 44. and vii. 13, 14. and ix. 25. and Ps. 1xxii. 1, 11. f Matt. ii. 2. Luke i. 32, 33. 2 Cor. iv. 4. Eph. ii. 2. g John x. 25. But with what weapons does our blessed Lord invade the kingdom of Satan? not with those which are used in earthly wars, but with the force of truth. It is by darkness and falsehood that Satan retains men in his service; and it is by the light of truth that Christ delivers them from their bondage. Satan makes men believe that "God is even such an one as themselves;" that they have no reason to fear his displeasure; that their own good works or repentance will save them; and that it is sufficient for them to maintain a moral and decent conduct. Our blessed Lord, on the contrary, proclaims that God is a just and holy Being; that sinners are obnoxious to his wrath; that there is no reconciliation with God but through him; and that they who would be happy in the next world, must now devote themselves wholly to the service of their God. It had been foretold that He should be "a witness to the people" and he came agreeably to the prediction, "to bear witness to the truth." "For this very end was he born;" and by executing this office, he prevailed, and still does prevail, on thousands to renounce their allegiance to Satan, and to "take upon them his light and easy yoke."] 2. The distinguishing character of his subjects [Those are said to be "of the truth," who have been begotten, or converted, by it: just as those are said to be "of God," who have been born of God'. Now every one that has experienced the influence of truth in "bringing him out of darkness into light," and "in translating him from the power of Satan into the kingdom of God's dear Son"," from that time "hears the voice of Christ," and obeys it without reserve. "Other lords had dominion over him before:" the world governed him by its maxims; the flesh captivated him by its allurements; the devil enslaved him by his temptations: but from henceforth he will not listen to the syren voice of pleasure, or regard the calls of interest or reputation: he has sworn allegiance to the Lord Jesus Christ; and for him he is determined to sacrifice every other consideration. This designates the character of Christ's subjects. Wherever such persons are found, these are the subjects of his kingdom. Other kings exercise their sway over those only who are born in a particular country: but in whatever country these persons live, they belong to Christ; to Christ supremely, to Christ only. All other authorities are subservient to his; and are to be obeyed so far only as shall be agreeable to his laws, and conducive to his honour. At the same time, none are his subjects, who do not cor k Isai. lv. 4. 1 Compare Jam. i. 18. with 1 John iii. 19. m 1 Pet. ii. 9. Col. i. 13. |