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with the great, and he shall divide the spoil with the strong.” It is said in John,—“ These words spake Jesus, and lifted up his eyes to heaven and said,-Father, the hour is come ; glorify thy Son that thy Son also may glorify thee; as thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him.” And Paul says,—“ Being found in fashion as a man, he humbled himself and took upon him the form of a servant, and was made in the likeness of man, wherefore God also hath highly exalted him, and given him a name which is above every name.” The dominion of Christ, then, is not only the reward of his sufferings, it is the gift of the Father. In the apprehension of the believer, the ascension of Jesus passes for no empty pageant. The chariots of God are twenty thousand, even thousands of angels, and they are dispatched from the throne. The vision of heaven bursts on the eye. The sound of approaching archangels floats in melody on the ear, while far above there is heard the voice, “ Lift up your heads, 0 ye gates, and be
lifted up ye everlasting doors, and the king of glory shall come in. And who is the king of glory?" It is the Prince of Peace; and as amid the gratulations of angels, Jesus occupies the throne, are we not reminded of Jordan where it was said, 6. This is my beloved Son, in whom I am well pleased ?"
In the second place you will observe, that Christ's absolute supremacy is here inculcated. He is given to be Head over all things. In the way in which this is put, you will remark there is no reserve. Though the dominion given Christ of God is a grant, it is not on that account limited. Universality is written on it, and such universality as not only covers this world in all its departments, but pervades all space, and every order of created intelligence. If, for example, there are angels, the first-born of creation, they are not beyond his control. They await his bidding within the vail, where his temple arises. They are the ministers of his throne, and which of them can resist his will? They run in the orbit of duty like the planets in their course, unfettered in their march and unsullied in their brightness. And Jesus Christ is the central light. Around him they all revolve. He sends them on his errands; employs them in his service; and oftener perhaps than we imagine, makes use of angels on embassies of mercy, from heaven to earth. Or, as there are devils, so must they all confess his rule. Fallen stars they are, wandering in the emptiness of space, but not unchecked. The Lord of glory has his hand on them. Hitherto shall ye go, but no farther, is the voice of one who is mightier than they. He restrained them while he was upon earth-when he ascended on high, he triumphed over their principalities and powers, making a show of them openly; and yet a little, and at the word of Christ, and none else, Satan, their apostate Prince, shall be seen to fall as lightning from heaven. And if we take our stand upon this globe, what element, we ask, in the natural world, is beyond his control ? There is no place where his voice does not reign. He causes the most insensible creatures to hear it. He speaks, and it is done-he commands, and it stands fast. He appointeth the moon for seasons, and the sun knoweth
his going down. The day is his, the night also is his. He has made summer and winter. He gives the whirlwind its commission. Even the unruly sea acquiesces in his mandate; “here shall thy proud waves be staid." “ The voice of the Lord is powerful--the voice of the Lord is full of majesty—the voice of the Lord breaketh the cedars—the voice of the Lord divideth the flames of fire—the voice of the Lord shaketh the wilderness.” Or, which among the mighty men, and rulers, and princes of this world can say, I am my own master?' He has a master in heaven, though he knows it not. By Christ, kings reign, and princes decree justice. He sets up one, and casts down another. There is nothing like chance. Amid the whirl of what men call the fortuitous events of life, the will of Christ must be regarded as receiving its fulfilment; and as in heaven, the seraphim bend to his behests, so on earth does he hold empire for the accomplishment of his special purposes. No province claims exemption from his providential rule. It is absolute and unlimited; and while it embraces the vast, it carries its resistless influence to all the minute and unnoticed diversities of existence. Or need I tell you, that as all the princes of this earth depend on him, and all the powers of nature obey him—that as angels in heaven, and devils in hell, acknowledge his sway, so does his empire embrace all worlds—every part of a created universe? It is not merely this or that region that is touched by his sceptre, and girt about by his power. Not merely this or that world among the many that roll afar, which owns Christ as its King. Shew me one above, or beneath, or around us, and I say,
the Lord is there—there to rule—there to control—there to judge. My text says so. “Over all things,” is written on the crown which he wears. Every creature, whether animate or inanimate—every fragment of creation which garnishes the heavens, is placed under the mediatorial government of the Redeemer. The outline of his throne fills all worlds. “ He doeth according to his will in the armies of heaven, and among the dwellings of men, none to stay his hand from working, or say unto him, what dost thou ?”
What a view, my friends, does this give us of the power and the supremacy of the Lord !
We are apt sometimes to forget this in the poverty of Bethlehem and in the reproach of Calvary. In a suffering Saviour we are prone to forget a glorified Lord. But why so ? and especially, brethren, when the cross and the throne are so closely connected. The one should lead us to the other ; and never should the supremacy of Jesus come home so fully to our hearts, as when read in the symbols of his death.
The cross should remind us of the crown. And such a crown, my friends! In surveying it we are like men placed on the margin of the sea, whose depth no line may fathom, and whose bounds no eye may reach ; or rather, the believer, when meditating on this subject, is as, compared with other men, like the angel of the Apocalypse, whose feet are " in the sun"--not on earth, the mere resting-place of the heavenly light, but in the great centre of all illumination. Sometimes, indeed, with an eye of sense, he looks up
on the crowns of this world, and he sees them obscured. A cloud passes over them, and it is dark and impenetrable. But place him in the sun, the region of faith, and the view is changed. There is no eclipse there; or if there be, it is because of the glory that dazzles, and not of the shadow that overwhelms. Every thing is seen in its orbit, and over all there is a presiding King. Surely, worldly science is nothing to this! It may establish the doctrine, that the material system, whatever be its extent, is related in all its parts to the whole —that an efficient dependency and correspondence links every globe to its system ; and also, that every system, or cluster of systems, is by the same laws connected with the community of worlds among which it
The all pervading principle of gravitation, the transmission of light, and other influences of a different kind, are proofs of this they are manifest alliances, which give oneness, continuity, and order to the vast assemblage of the heavenly host. Yes, and the mere worldly man may have much pleasure in the contemplation of it. He may have pleasure in thus seeing the universe as from a central station, and in comprehending the laws by which it is governed. The sun in the heavens may be more to him than the ornament of a canopy that is over his head, and as he considers it in its place in the skies, while, world upon world, is revolving around it, order springs from confusion, and light from darkness, and the mind is filled with the praises of Him who hath made all creation a temple of glory. But then the wisdom of man has not exhausted the secrets of the universe. There are other lessons than what philosophy gives; and when I