425 SERMON XXXVIII. KING OF KINGS, AND LORD OF LORDS. REVELATION, xix. 16. [And he hath on his vesture and on his thigh a name written] KING OF KINGS, AND LORD OF LORDS. THE description of the administration and glory of the Redeemer's kingdom, in defiance of all opposition, concludes the second part of the Messiah. Three different passages from this book are selected to form a grand chorus, of which his title in this verse is the close; a title which has been sometimes vainly usurped by proud worms of the earth. Eastern monarchs, in particular, have affected to style themselves king of kings, and lord of lords. In the Scriptural language, men, whether high or low, rich or poor, one with another, are compared to worms and potsherds of the earth; but they are by nature so strongly infected by pride, that they cannot invent titles of honour answerable to the idea they have of their own importance, without intrenching upon the divine prerogative. Thus sovereignty, majesty, holiness, and grace, and other attributes which properly belong to God alone, are parcelled out among the great. But let the great and the mighty know, that wherein they speak proudly, MESSIAH is above them. The whole verse (of which the latter clause only is in the Oratorio) offers two points to our meditations. I. How he is represented as wearing his title. It is written, or inscribed, upon his vesture dipped in blood, and upon his thigh; either upon that part of his vesture which covers his thigh, or upon the upper part of his vesture, and upon his thigh likewise. II. The title itself, "King of kings, and Lord "of lords." Whatever power the kings and lords among mankind possess, is derived from him, and absolutely subject to his control. I. The manner in which he wears his name or title. It is written upon his vesture and thigh. upon his 1. This name being written upon his "vesture," denotes the manifestation and the ground of his authority. It is written upon his outward garment, to be read, known, and acknowledged by all beholders. And it is upon his bloody garment, upon the vesture stained with his own blood, and the blood of his enemies; which intimates to us, that his government is founded upon the success of his great undertaking. In the passage from whence this verse is selected, there are three names attributed to MESSIAH. He has "a name which no "one knows but himself,"* agreeably to what he declared when upon earth. No man, ovdes, no one, neither man nor angel, knoweth the Son, but the Father; this refers to his eternal power and Godhead. A second name, "The Word of God,"† denotes the mystery of the divine personality. The name in my text imports his glory, as the Mediator between God and man, in our nature, which, when he resumed it from the grave, became the seat of all power and authority; which power we are now taught to consider, not merely as the power of God, to whom it essentially belongs, but as the power of God exercised in and by that Man who died upon the cross for our sins. In conse *Rev. xix. 12. + Rev. xix. 13. quence of his obdience unto death, he received “a name which is above every name."* This inscription his own people read by the eye of faith in the present life, and it inspires them with confidence and joy, under the many tribulations they pass through in the course of their profession. Hereafter it shall be openly known, and read by all men. Every eye shall see it, and every heart must either bow or break before them. 2. It is written upon his "thigh." The thigh is the emblem of power, and is the part of the body on which the sword is girded. By this emblem we are taught, that he will assuredly maintain and exercise the right which he has acquired. As he has a just claim to the title, he will act accordingly. Many titles among men are merely titular. So the king of Great Britain is styled likewise king of France, though he has neither authority nor possessions in that kingdom. But this name which MESSIAH bears is full of life, truth, and influence. He is styled King of "kings, and Lord of lords," because he really is so; because he actually rules and reigns over them, and does according to his own pleasure "in "the armies of heaven, and among the inhabitants "of the earth," with an absolute and uncontrol lable sway, 66 sway, "so that none can stay his hand, or say unto him, what doest thou?" II. The title itself is " King of kings, and Lord "of lords." He is the "Prince of the kings of "the earth."§ Too many of them imagine a vain thing. They take counsel together, and set themselves against him, saying, "Let us break his "bonds asunder." But "he sitteth in the heavens, and has them in derision." 66 * Phil. ii. 9. He has his hook in their nose, and his bridle in their lips; and the result of all their contrivances is neither more nor less than the accomplishment of his will. 1. The rage they discover, and the resistance they make, cannot weaken this truth, but rather render it more evident. If it be asked, Why does he permit them to resist? we may give an answer in point from the case of Pharaoh. He resisted, and he perished. He was often warned and rebuked, but he still hardened his neck, and continued stubborn under repeated judgements, till at length he was destroyed without remedy. Thus the God of Israel was more magnified, and the people of Israel were more honoured, in the view of the surrounding nations, when they were brought from Egypt with a high hand and with a stretched-out arm, and when Pharaoh and his armies were overthrown in the Red Sea, than the nature of the case would have admitted, if Pharaoh had made no opposition to their departure. Yet the obstinacy of Pharaoh was properly his own. It is true, we are assured that God hardened his heart; but we are not thereby warranted to suppose that God is the author of the sin, which he hates and forbids. It is written again, that "God cannot be tempted with evil, neither "tempteth he any man, "* and the Scripture is to be interpreted consistently with itself. It would be absurd to ascribe darkness or ice to the agency of the sun, though both inevitably follow, if the light and heat of the sun be withdrawn to a certain degree. A degree of heat is necessary to keep water in that state of fluidity which we commonly suppose essential to its nature; but it is rather essential to the nature of water to harden into * James, i. 13. ice, if it be deprived of the heat which is necessary to preserve it in a fluid state; and the hardest metals will melt and flow like water, if heat be proportionably increased. Thus it is with the heart of fallen man. In whatever degree it is soft and impressive, capable of feeling and tenderness, we must attribute it to the secret influence of the Father and Fountain of Light; and if he is pleased to withdraw his influence, nothing more is needful to its complete induration. 2. The kings of the earth are continually disturbing the world with their schemes of ambition. They expect to carry every thing before them, and have seldom any higher end in view, than the gratification of their own passions. But in all they do they are but servants of this great King and Lord, and fulfil his purposes, as the instruments he employs to inflict prescribed punishment upon transgressors against him, or to open a way for the spread of his Gospel. Thus, under the Old Testament dispensation (for he was King from everlasting), the successes of Sennacherib and Nebuchadnezzar, and the exaltation of Cyrus, were entirely owing to their being employed by him, as an axe or a saw in the hand of the workman.* And they acted under a limited commission, beyond which they could not go. They had one thing in view, He had another; and when his design was accomplished, we hear of them no more. Time would not suffice, were I to adduce the many striking instances of the like kind which offer to observation from the perusal of modern history. It is well known, with respect to that great event, the Reformation from Popery in the sixteenth century, and especially in our own land, that many * Isa. x. 15. |