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declared of himself, that he did always those things which pleased the Father." And the Father declared, from the excellent glory, that this was his "beloved Son in whom he was well pleased." But as he was not only "made of a woman," but also was "made under the law," that is, was made subject to its moral precepts, as well as to its ceremonies, that law required of him that perfect obedience which would fulfil all righteousness, both moral and ceremonial. His life, then, was not an atonement, but a justification of himself before God, and also a justification of the claims of God upon man in his original state; for he thereby magnified the law and made it honourable; thus showing to a rebellious world that the law required nothing more of man as the condition of life, than he in his primitive state was capable of performning.

Keeping this view of the subject in mind, let us proceed to answer more directly the important question with which we set out.

First, then, by the Death and Resurrection of Jesus Christ, he acquired the right of Universal Dominion.

The humiliation and death of the Son of God were voluntary on his own part. He gave himself for us, and died the just for the unjust. The law had no demand against his life, as he had perfectly fulfilled all its precepts; and, therefore, what he suffered to make atonement was over and above what the law required of him on his own account. But seeing our state and pitying our condition, he threw himself in the gap, he offered himself as our atonement, and bore our sins in his own body on the tree.

The greatest wonder of all is, that it was even possible for a perfectly holy and upright being to die. Why did not every attribute of Deity fly to the rescue of one so holy and just as was the Lamb of God? The only answer we have to this question is, that God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish but have everlasting life; and Christ loved us and gave himself for us. By this love he was moved to humble himself, and become obedient unto death, even the death of the cross.

Now, in consideration of this voluntary humiliation of Christ, and in virtue of his glorious resurrection from the dead, his human nature was so exalted and identified with his divine nature as to be "appointed heir of all things." Hence the Father addresses him thus: "Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession."

How often have we heard the pious Christian pray, that the Father would give the heathen to his Son for his inheritance. This prayer of the Son of God, however, has been offered and answered long since, and the universal grant has been made of the heathen and the uttermost parts of the earth for his possession. This grant includes the entire race of man, both of the living and the dead; for he is Lord of both. His dominion, therefore, stretches over both worlds, and includes, besides the whole family of man, all the resources of nature, of providence, and of grace. And as the living and the dead are his, he has visited every part of his vast dominions. He tabernacled with the living, partook of their nature, identified his interests with

theirs, entered into all their sympathies, wept with those that wept, and felt and manifested that he was one with us. He visited the dominions of the dead. He grappled with that last enemy of man, and foiled him in the contest. All the powers of death settled upon him, but at the appointed hour he shook them as "dew drops from a lion's mane," and rose triumphant over death, hell, and the grave.—

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Apart from the consideration of his death and resurrection, Jesus Christ, as a man, was as destitute of authority to govern, as he was of an inherent right to the property of the universe. Such was his humiliation that during the greater part of his life he was even subject to parental authority, and "though he were a son, yet learned he obedience." And of himself he said, "The Son can do nothing of himself, but what he seeth the Father do;" "I can of mine own self do nothing as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me." But in consideration of his humiliation unto death, and his victory over it, it pleased the Father to say of him, "I have set my King upon my holy hill of Zion." And again, "The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies." The prophet Isaiah corroborates the same sentiment, where he says, "For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder. Of the increase of his government and peace there shall be no end; upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever."

With this sentiment agrees the language of St. Paul: "A sceptre of righteousness is the sceptre of thy kingdom; thou hast loved righteousness and hated iniquity; therefore God, even thy God hath anointed thee with the oil of gladness above thy fellows." Christ himself recognizes this authority as belonging to him as the Son of man. He declares that "the Father hath committed all judgment unto the Son." And again, "All power is given unto me in heaven and in earth." All things are delivered unto me of my Father." St. Peter bears testimony to the same fact: " Therefore, let all the house of Israel know assuredly that God hath made that same Jesus whom ye have crucified both Lord and Christ," "Him hath God exalted with his right hand to be a Prince and a Saviour." "Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him." From these numerous passages of the word of God, we learn first, that Jesus Christ, in his human nature, is constituted a moral governor; and, secondly, that his authority extends over men and angels. Being thus invested with universal authority for the government of the world, he commands obedience to the moral precepts of the law, both in heart and life, in principle and practice. "Thou shalt love the

law and the prophets."

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Lord thy God with all thy heart, soul, mind, and strength, and thy neighbour as thyself." Upon these two commandments hang all the 66 If ye love me, keep my commandments." "This is my commandment, that ye love one another, as I have loved you."

Being invested with these high and holy prerogatives of government, he assumed authority to dispatch his messengers with powers of negociation to the ends of the earth. "And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you." He also assumed and exercised the high prerogative of the arbiter of the everlasting destinies of all men, both good and bad. "He that believeth and is baptized shall be saved, and he that believeth not shall be damned." What weight and authority there are in these words! How clear the doctrine! How plain the duty! This language grasps the eternal destinies of the whole race, and throws them down at the feet of every fallen sinner, and leaves him to choose and decide for himself.

If any thing more is necessary to establish the fact of Christ's regal authority over men and angels, let it be remembered that he, in his human nature, is to occupy the judgment seat at the last day. But we shall have occasion to notice this more particularly hereafter.

Thus we see that Jesus Christ is invested with the legislative and judicial authority over the living and the dead. It is equally true that the executive power is also in his hands.—

"All power is to our Jesus given;

O'er earth's rebellious sons he reigns,
He mildly rules the hosts of heaven,

And holds the powers of hell in chains."

But is hell under the government of Christ? We answer, It is under the executive department of His government. As a moral governor, he exercises authority in every part of his vast dominions-over heaven, earth, and hell. His administration, however, varies according to the character of the subjects of his government. In heaven he administers the rewards of obedience, by granting them "eternal life," who, by patient continuance in well doing, seek for glory, honour, and immortality." On earth he rules by his published laws and by his gospel; by his providence and Spirit, addressing motives of the most powerful character to the understandings and consciences of mankind. In hell he reigns by the administration of the penal sanctions of his holy and just law.

Secondly; by the Death and Resurrection of Jesus Christ, he acquired the right of Universal Homage.

That the human nature of Christ should have been united to, and identified with, the divine, and so exalted as to become in this union a proper object of worship and of confidence, and that God the Father

should be pleased to permit this, are among the most astonishing facts in the universe. Yet so it is, and not only as he permitted this, but by a most solemn expression of his will commanded it, "When he bringeth in the first-begotten into the world, he saith, And let all the angels of God worship him." Whether they be angels or archangels, however long they may have existed, though they were among the morning stars which sang together, and were of the sons of God who shouted for joy at the birth of time; though distinguished by age and knowledge, and having passed their state of trial and arrived to a state of confirmed holiness and everlasting happiness, yet all-all are required, by the divine mandate, to bow down and worship the Lord Jesus Christ. Here we see all the angelic hosts prostrate at the feet of Jesus. And as to mankind, the Father hath "committed all judgment unto the Son, that all men should honour the Son, even as they honour the Father."

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Thus we see that all the angels of God, and the entire race of man, are required to render equal honour to the Son as to the Father, And that this homage to the Son of God is a part, at least, of the reward of his condescension to die the death of the cross in our behalf, is very clearly stated in the word of God. But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men; and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore, God also hath highly exalted him, and given him a name that is above every name; that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord to the glory of God the Father." To the same purpose the apostle bears testimony to the Ephesians: "According to the working of his mighty power, which he wrought in Christ when he raised him from the dead, and set him at his own right hand in the heavenly places; far above all principality and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come; and hath put all things under his feet, and given him to be head over all things to the Church."

If by the expressions, "of things in heaven, and things in earth, and things under the earth," we are to understand the inhabitants of heaven, earth, and hell, (and what else are we to understand by them?) then is the dominion of Christ coextensive with moral and accountable beings throughout the universe of God. And then also is hell itself, which was prepared for the devil and his angels, under the government of Christ, and reserved by him as a place of future and everlasting punishment of the wicked. We are aware, however, that some have erroneously drawn the conclusion from the above passage that all men will be finally saved and happy.

It is asserted by the advocates of that baseless theory, that if every knee is to bow, of things in heaven, and things in earth, and things under the earth, and if every tongue is to confess Christ to the glory of God the Father, it strongly implies, if it does not fully prove, that all will be finally happy. But this by no means follows, for in the first place, St. Paul explains this universal bowing of the knee as con

sisting of coming to judgment: "For we shall all stand before the judgment seat of Christ: for it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.' So then every one of us shall give an account of himself to God." Thus we see that this universal bowing of the knee is to be understood of rendering up our account at the final judgment; and it by no means proves a willing submission to God. This is farther evident from the following language: "Rule thou in the midst of thine enemies." And again," But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me." In the second place, Christ was acknowledged by some of his worst enemies, to the glory of God the Father, but they were enemies notwithstanding. When he cast out devils they frequently confessed him, though they hated him. "Let us alone," said they, "what have we to do with thee, Jesus thou Son of God, we know thee who thou art, the Holy One of God; art thou come hither to torment us before the time?" So will it be at the last day. Every knee shall bow in the final judgment, and every tongue shall confess to God, whether happy or miserable. All heaven will shout, "The Lord God omnipotent reigneth;" and all hell will respond, by a universal groan, "The Lord God omnipotent reigneth."

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Well may the millions of the redeemed unite in one harmonious and universal song, Unto him that loved us, and washed us from our sins in his own blood, and made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen."

Thirdly; by his Death and Resurrection he acquired the right of bestowing pardon.

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Having "tasted death for every man," and by that act having become a propitiation for the sins of the whole world," he was also constituted a perfect mediator between God and man, and the dispenser of the divine blessings of pardon and eternal life, on such conditions as he should see fit to stipulate.

The right, as well as power, to pardon sin was certainly founded upon the fact of his divinity; but his right as the Son of man not only grew out of his inseparable union with the Godhead, but also and especially resulted from his death and resurrection.

It may be here objected, that he exercised this right previous to his death and resurrection. So he did; and so he also pardoned sins and saved souls hundreds and thousands of years previous to his advent to the world, but both the one and the other were done by virtue of a prospective atonement infallibly certain in the fulness of time. And more than this: the sacrificial act by which the tide of mercy was rolled back to the remotest antiquity of our fallen race, also provided for the exercise of pardon and salvation through all future time. For it seems that although the fulness of the Godhead dwelt bodily in him, yet he could not, consistently with the claims of his moral government, exercise the prerogative of pardoning sin except in consideration of an atonement made or to be made. But by his death and resurrection this right was secured to him as the Son of man, and consequently we find him claiming and exercising this right while on

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