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memory, chose for the anniversaries of his deliverance both from the Gowries and the powder, (Psalm xvii,) ye find this clause, verse 45, Strange children shall dissemble with me; which in our last Translation runs, Strangers shall submit themselves to me. Marvel not at the difference. The Hebrews take the word wundi for both, either mentientur or humiliabuntur, to signify either “ courtesy” or “craft: ” wherefore? but to shew us, that estranged hearts, while they submit, do but dissemble: and none more submiss, than the falsest; some wherevf, while, with deep protestations of fidelity, they were writing quodlibetical invectives against the perfidiousness of some busy spirits of their own faction, we have seen fall foul upon a convicted treason.
It was not for nothing, that under the picture of that lame soldier, which at last hath shouldered into the Calendar, was written, Cavete vobis, Principes, “ Look to yourselves, ye Great Ones." Believe actions: believe not words. If those, that refuse to profess allegiance, must needs be unsound, would to God they were all sound that swear it! Even Judas could say, Hail, Master; and these. colloguing Jews, Regem habemus Casarem, We have Cæsar for our King.
Do ye not mark how this note is changed? The chief priests said here, Non habemus Regem nisi Cesarem, We have no King but Ca. sar: now, there is a high priest, that says, Non habeinus Regen Cæsarem; yea, Cæsar is his esquire, or his lacquey. The exemption of the Spiritualty from Cæsar, the subjection of Cæsar to the head of the Spiritualty, are points, that would have been as strange to the chief priests of those times, as they are familiar to ours. But, O Souls not unworthy of a proud insultation, that thus willingly abase their Crowns to a tyrannous Mitre!
It was too good a word this for Jews, Regem habemus, We have a King. That, which they held their misery, was more happiness than they could deserve; to be Subjects. The very name of a King carries protection, order, peace: for, Rer judicio, &c. The King by judgment establisheth the land, saith Solomon; Prov. xxix. 4. Who knows not that, Judges xvii. 6. In those days there was no King in Israel? and what of that? Every one did that which was right in his own eyes. Anarchy is lawless, dissolute, confused. What other is the king, than the head of the body; the eye in the head; the ball in that eye? Lucernam aptavi uncto meo, I have prepared a light for mine anointed; Psalm cxxxii. 17. without which, the whole State must needs, like a blinded Polyphemus, reel, and stagger, and grovel. If Solomon note it as a wonder in the locusts, That they have no King, and yet go forth by bands; St. John notes it in the infernal locusts, that they have a king, and his name is Abaddon ; Rev. ix. 11. Not to speak of heaven or earth then, even hell itself stands not without a government: the very region of confusion consists not without so much order: take this away, earth would be hell; and what would hell be?
There are nations, I doubt not, that may say, Dedisti Regem in irá, Thou hast given us a King in thine anger; Hos. xiii. 11. But, for us, we may say, Ut ros super herbam, His favour is as the dew upon
the grass'; Prov. xix. 12: and shall justly shut up, with old David, Blessed be the Lord God of Israel, who hath thus replenished our Throne, as our eyes see it this day; i Kings i. 48. And if we do in the joy of our hearts say, Habemus Regem; why should not he, with equal reflection of joyful heart, say, Habemus Subditos. Tribute, honour, fear, prayers, love, life, is not too dear for our Cæsar.
II. This is enough for the Affirmation, Cesar is our King. The NEGATION follows; We have no King but Cesar.
The negative, as it is universal, excluding all; so it specially singles out Christ, whom Pilate had lately named for their King. None; therefore not this Jesus: a rebellious protestation, and no better than blasphemy in the mouth of Jews, of Priests: for, could they be ignorant of the kingdom of the Messiah? yea, of this Messiah?
Was not this King of the Jews Fore-figured by Melchisedec king of Salem ? pty sedec, we know, is Justice, w salem is Peace: the fruit of his Justice is Peace.
Fore-prophesied to be the Prince of Peace ? Isaiah ix. 6. the government is upon his shoulder, saith that Evangelical Seer: yea, which of the prophets is silent of this style?
Constituted? Behold, I have set my King upon Sion; Psalm ii. 6.
Acknowledged by the sages? Where is he, that is born King of the Jews? We have seen his star; Matt. ii. 2.
Ushered in by the angel Gabriel ? The Lord shall give him the throne of his father David; Luke i. 32.
Anointed? he is Christus Domini, and Christus Dominus; anointed with the oil of gladness above his fellows. Proclaimed? Behold, thy King cometh to thee, saith Zachary:
, Hosannah, Blessed be the Kingdom that comes in the name of the Lord, said the children in the streets.
Enthronized? Thy throne, O God, is for ever, and the sceptre of thy Kingdom is a right sceptre.
Honoured with due homage? The kings of the earth shall bring presents to thee, saith the Psalmist.
And yet this King, thus prefigured, fore-prophesied, constituted, acknowledged, ushered in, anointed, proclaimed, enthronized, adored, is cast off with a Nolumus hunc, No King but Cæsar.
And were they not well served, think we? Did, or could ever, any eye pity them? Because they say,
“ Christ is not our King, but Cæsar;" therefore Christ shall plague them by Cæsar: that very Roman Government, which they honoured in a corrivality and opposition to Christ, shall revenge the quarrel of Christ in the utter subversion of these unthankful rebels. O foolish people and unjust ! do ye thus requite the Lord ? Did he empty himself of his celestial glory, and put on weak manhood and all the symptoms of wretched mortality; and do ye despise him for this mercy? Is he so vile to you, because he was so vile for you? Did his love make him hum/
ble, that his humility should make him contemptible? Did he chuse you out of all the kingdoms of the earth, and do ye wilfully reject him? Hear therefore, ye Despisers, and tremble; hear the just doom of him, who will be your Judge, if he shall not be your Saviour: Those mine enemies, that would not I should reign over then, bring them hither, and slay them before me; Luke xix. 27.
Lord, it is done as thou hast commanded; and yet there is room. Do we think that Christ hath no rebels, but Jews? Would to God, we sinners of the Gentiles had not said, Disrumpamus vincula, Let us break his bonds, and cast his cords from us. What are his bonds, but his laws; his cords, but religious institutions? These fiy about men's ears like rotten tow; binding none, but the impotent. The bounds of his Kingdom are the ends of the earth. It is a hard word; yet I must say it: Oh, that there were not more traitors in the world, than subjects! Tell not me what men's tongues say: their lives say loud enough, Nolumus hunc, “ Christ is no king for us." Obedience is the true touchstone of loyalty: not protestations; not outward cringes; not disbursement of tribute. We have all solemnly sworn allegiance to the God of Heaven: we are ready to bow at the dear name of Jesus: we stick not, perhaps, to give obedientiam bursalem, as Gerson calls it, to God: but, when it comes once to the denial of ourselves, to the mortifying of our corruptions, to the strangling of the children of our own accursed wombs, to the offering up our bodies and souls as a reasonable and lively sacrifice; hic Rhodus, hic salius.
Kings rule by their laws. Be not deceived: if slips of weakness mar not our fealty, certainly continuance in wilful sins cannot stand with our subjection. Quomodo legis? How readest thou, then? as our Saviour asks.
What says thy law-giver in Sinai? Thou shalt have no other gods but me: if now thou rear up in thy bosom altars to the Ashtaroth of Honour, to the 'Tammuz of Lust, to the Mammon of Wealth, thou hast defied Christ for thy King.
God says, Thou shalt not take the Name of the Lord thy God in vain: if now thine unhallowed tongue will not be beaten out of the hellish track of oaths, blasphemies, profane scoils, thou hast defied Christ.
God says, Thou shalt keep holy the Sabbath-lay: if now thou shalt spend it altogether upon thyself, or else thinkest, with that wise heathen, thou dost septimam ætatis partem perdere, thou defiest Christ.
God says, Thou shalt not commit adultery: if now, like an enraged stallion, thou neighest after every object of impure lust, thou hast defied Christ.
God says, Non in comessationibus et ebrietate, Not in surfeiting and drunkenness: if now we shall pour our health and our reason down our throats, and shall sacrifice our souls to our bellies, what do we say but, Nolumus hunc ?
But, Ő foolish rebels that we are! do we think thus to shake off the yoke of Christ? In spite of men and devils, he will be their King, who do most grin and gnash at his Sovereignty. Feel, o ye Wilful Sinners, if ye will not learn, that, as he hath a golden sceptre, Virgam directionis; Psalm xlv. 6: so he hath also an Iron sceptre Psalm ij. 9. Virgam furoris ; Isaiah x. 5. Beauty and Bands, Zech. si. 10, 14. If ye will not bow under the first, ye must break under the second. He shall break you in pieces like a potler's vessel ; to mammocks, to dust. Ye shall find, that the Prince of Darkness can no more avoid his own torment, than he can cease from yours; and every knee, not only in heaven and in earth, but under the earth too, shall mal-grè bow to the name of that Jesus, whom they have scornfully rejected with Nolumus hunc, “ Christ is no King to us.”
But I persuade myself better things of you all, that hear me this day. There is none of you, I hope, but would be glad to strew his garments, his olive-boughs, yea his myrtles and laurels, yea crown and sceptre, under the feet of Christ, and cry, Hosanna altissimo. Oh then, if you be in earnest, take the Psalmist's counsel; Osculamini filium : give him the kiss of homage, of obedience.
Let me have leave to say, that this charge is there given to the great princes and rulers of the earth : they, who honour others with a kiss of their hand, must honour themselves with the humble kiss of his: no power can exempt from this sweet subjection, Ecce servus tuus, Behold, I am thy servant, saith David; yea, and vilior ero, I will be yet more vile for the Lord. Tremble before his footstool, o
Great Ones, that bindeth Kings with chains and „Nobles with fetters of iron ; Psalm cxlix. 8. Your very height enforces your obedience: the detrectation whereof hath no other, but, Potentes potenter punientur,“ Mighty ones shall be mightily tormented.” As an angel of God, so is my lord the king ; as that wise Tekoan said. Do ye not see, how awful, how submiss the angels of heaven are? Before his throne, they hide their faces with their wings; and, from his throne, at his command, they wait upon base and sinful flesh. It was a great praise, that was given to Placilla the wife of Theodosius in Theodoret's History; Neque enim imperii principatu extollebatur, &c. “ Her throne had not over-carried her thoughts; but enflamed her holy desires the more: for the largeness of God's blessing so much more intended her love to the giver.” Let me be bold to say, we have seen, we have seen the incomparable favours of God to your Sacred Majesty; we, that were witnesses both of the weakness of your cradle, and the strength of your throne : and what loyal heart did not feel the danger of your late southern voyage, and the safety of your return? Go on happily to fear and honour that God; who hath so blessed you, and us in you. Yield still unto the Son of God the faithful kisses of your reverence, loyalty, observance : he shall return unto you the happy kisses of his Divine Love and Favour; and, after a long and safe protection, the dear embrace, ments of an eternal welcome to Glory.
III. Thus much of the Negation ; Christ is not our king. The IMPLICATION follows; Christ is not our king, because Cæsar is. The Anabaptist and the Jew are so cross, that I wonder how one Amsterdam can hold them both : the Anabaptist says, “ Cæsar is not our King, because Christ is :" the Jew says,
cc Christ is not our King, because Cæsar is :" both of them equally absurd. Could there be a more ignorant paralogism than this, wherewith the foolish Jews beguiled themselves? as if these two, Christ and Cæsar, had been utterly incompatible. This senseless misprision was guilty of all the plots against Christ. Herod no sooner hears of a King of the Jews, than he startles up; and is straight jealous of his crown: the Jews hear of a King; and they are jealous of Cæsar's crown: the Cæsars following hear of a King; and they are jealous of the Jews; for, as Suetonius tells us in the Life of Vespasian, Percrebuerat in Oriente toto vetus et constans opinio, esse in fatis ut Judæi hoc tempore rerum potirentur ; “ It was an old and constant conceit all the East over, that the Jews were about this time destined to rule.” This was on all hands an ignorant, an injurious scrupulosity. () vain men! could they but have known, that this was he, that truly said, Per me Reges regnant, By me Kings reign, they had concluded, Cæsar could be no king bat from him. Earthly jurisdiction is derived from this heavenly. It is he, that makes this, a monarch ; that, a prince; that other, a peer: Omnis potestas, All power is given to him both in heaven and earth ; and, from him, to men. Cæsar hath his crown from Christ: so far is Christ from pulling the crown from Cæsar.
There were two points of State, which, if they had known, would have secured them from these idle fears; the Subordination, the Diversity of Christ's kingdom and Cæsar's.
Subordination : for Christ is the founder of all just sovereignty : he can be no enemy to it. Plainly, Christ is Cæsar's Lord; Cæsar is Christ's Deputy. The deputed power is not against the original; but, as by it, so for it. As Cæsar was Christ's Lord in forma servi; (ye know his charge, Give to Cesar the things that are Cæsar's; and the liquid coffer of the sea shall rather yield the Didrachma than he will not pay it, Matt. xvii. 27.) so Christ is Cæsar's Lord in the Sovereignty of his Deity : Solus supra Cæsarem Deus, qui fecit Cæsarem ; «None above Cæsar, but the God that made Cæsar;" as that Father said. There can be no contrariety in subordination. So is Cæsar to Christ, as earth is to heaven; under, not against it. All the life, and motion, of any earthly creature is from the influences of heaven; without which, this whole globe were nothing but a dull and drossy clod.
And, as here is subordination one way, so Diversity another, Pilate questioned our Saviour punctually of his Kingdom; Art thou a K’ing ? He denies not; but distinguishes: My Kingdoon is not of this world ; John xviii. 36. Lo, Christ's Kingdom was not of this world ; Cæsar's, was not of the other: here can be no danger of opposition. Audite Judæi, audite gentes, as St. Austin wittily, “ Hear, O Jews, hear, O Gentiles : I hinder not your dominion in this world, for mine is of another. Fear not Herod's vain fear, who killed the infants to rid Christ (timendo magis quàm