bered in all generations, the people shall praise him for ever and ever. The glories of Jesus are the objects of angelic research; why should they not be the theme of our meditations? for "He is Lord of all." We will attempt then, to illustrate the honor this text confers on the Saviour, to prove its truth, to show its propriety, and to point out its influence. Let us then, briefly; in the first place,

1. Illustrate the honor this text confers on the Saviour, that so we may understand it.

It represents him as "Lord of all," and does not this intimate his right of creation, possession, and dominion over the inanimate creation, the whole church, yea, all things in heaven or on earth? When our Redeemer is styled "Lord of all," it includes,

1. His creation of all things.

It is the Lord that made heaven and earth, the sea, and all that in them is; Jesus made them, therefore he is Lord. "All things were created by him, and without him was not any thing made that was made." "He is the image of the invisible God, the first-born of every creature, for by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones or dominions, principalities or powers; all things were created by him and for him; for he is before all things, and by him all things consist:" so that when the believer surveys the beauties of nature, he can say, "My Jesus made them all!" The sun that rules by day, the moon that shines in the night, "that great and "wide sea, wherein are things creeping innumerable, both small and great beasts," and this earth, which we inhabit, are all the work of his fingers. "The heavens declare his glory, and the firma

ment showeth forth his handy work." The whole universe was made by him, and formed, when as yet it was not; the glory of his perfections is displayed in the works of his hands his power in producing them; his wisdom in arranging them; and his goodness in preserving them. But some

will say, Do we not, in ascribing the work of creation to Jesus, wrong the Father and eternal Spirit? By no means: for the acts of the Three that bear record in heaven, are, like their nature, one. But this doctrine is thus represented in the sacred volume, especially in the New Testament, and it is well said to be a truth which imparts an unutterable dignity to Christianity; a truth which lays the foundation for the comfortable hopes of a Christian; a truth which will render the mystery of our redemption the wonder and delight of eternity.

O that we may all experience the new-creating power of Christ! for all believers are his workmanship, created in him unto good works, which God has before ordained, that we should walk in them. He that formed the universe, can create in us a clean heart, and renew in us a right spirit. Grace has made a new world. Oh that we may dwell in it! for "He that sat upon the throne said, Behold, I make all things new!" and "He is Lord of all." Again, does not the language of our text intimate,

2. His universal possession? For he not only made all these things, but he now holds them in the hollow of his hand. All are his, and this appears to be the meaning of the term " Lord" in various passages of Scripture. Every thing is the property and right of Jesus; for has any one taken them out of his hands? or, has he lost his power to uphold and preserve them? Both these things

are impossible. He possesses all glory in his own nature, for he is the Lord of glory; he only has life, and it is he that animates every living soul; all things subsist by his bounty. But O, how extensive are his riches of grace! how large the storehouse of blessings he commands! how abundant that fulness which it hath pleased the Father should dwell in him! Not only does he possess these blessings, but he hath promised to communicate them to us; for "He will give grace and glory, and no good thing will he withhold from them that walk uprightly." As he possesses all things, he has said, "Whatsoever ye shall ask the Father in my name, I will do it." And the saints may rejoice that all are theirs, whether the ministers of the gospel, or the world, or life, or death, or things present, or things to come; all are theirs, for they are Christ's, and "He is Lord of all." But the honor that our text confers on the Lord Jesus includes in it,

3. The extent of his dominion. For the term "Lord," in Scripture, very frequently signifies one that has rule or authority. And does not Jesus govern all? Angels, men, and devils, are all either his willing or involuntary subjects. It is his to say to this man, "Go, and he goeth ;, to another, Come, and he cometh." He maintains an uncontrolled sway over heaven, earth, and hell; but most eminently is he Ruler in Israel, and King of saints. He exercises a spiritual government over his church; and of the increase of his government there shall be no end. It behoves us to submit to his will, for his commandments are not grievous; to conduct ourselves as faithful subjects; to be jealous of his honor; to place on his head many crowns; to shout for joy, saying, "Hallelujah, for

the Lord God omnipotent reigneth;" and to expect to be ourselves kings and priests unto him for ever, where there shall be no enemies to him or us, and opposition shall have fled for ever. As Lord or Governor of all, it belongs to him to communicate his blessings just as he chooses, to send men to preach his gospel wherever he will, and to bestow on his faithful subjects a crown of glory, brilliant like his own.

The language of our text, then, does imply that he first formed all things, that he still possesses them, and that whilst earthly honors totter to the ground, and states once illustrious fall to rise no more; his is a kingdom which cannot be removed, but abideth for ever, "He is Lord of all." Having thus attempted to illustrate the text, that so we may understand it, let us,

II. Prove its truth; that so we may believe it. And if it be asked, How do we know that Jesus is Lord of all? we answer, by referring you to the language of infinite wisdom; the universal assent of all the saints; the confession of his most inveterate enemies; and the songs of the glorified in heaven.

As the law and the testimony should ever be the arbiter in cases like these, we will adduce,

1. The language of infinite wisdom, as a proof that Jesus is Lord of all. And here he is called a Saviour, Christ the Lord, Lord both of the dead and the living, the second Man, the Lord from heaven, the Lord of lords, and King of kings, the Lord of hosts, God over all, blessed for ever. These honorable titles distinguish the Saviour above all the sons of men, or all the angels of God; they bid us view him as "Lord of all." Jehovah himself has universally declared him as

such; that word which is true and faithful, one jot or tittle of which can never fail, that word, which is the word of God, and not of a man, plainly shows that he is invested with the greatest honor. Had he been so denominated only by our fellowmen, we might have called it in question; but when we recollect that it is the voice of God, and not of a man, which distinguishes him as the Creator, Possessor, and Governor of the ends of the earth, this must satisfy us. We may attend in the next place,

2. To the universal assent of all the saints.

Was there ever one of the redeemed of God who would refuse to crown him Lord of all? Has there ever been a single instance of a Christian not loving the Saviour, or not feeling the tenderest concern for his honor and glory? Have not might, majesty, and dominion, been ascribed to him by all really enlightened men? The sound of "Thou art the King of glory, O Christ," now reverberates on my ear, as proceeding from the whole church throughout all the world. This, indeed, ever characterizes the children of Zion, that they love to glorify their King: Abraham, David, Isaiah, Daniel, Micah, and all the patriarchs and prophets, entertained these views of the Saviour. And were these fools or madmen? No: rather say, they were enlightened to behold his glory, and divinely taught this grand mystery of the kingdom.

Who is there that has believed through grace, that does not view the Saviour as thus glorious, or find his name, person, work, and office, to be precious? Not one of God's redeemed ones in the present assembly, will refuse to acknowledge Jesus, and to ascribe to him great glory. All of you who have felt the power of his grace, in re