the third of them, Jesus, with appreciation, it will not matter if we do not name Him either Christ or Lord. If it is true that the manhood of Jesus is thus exalted, how wondrous must be the kindred between the human and the divine, that it should be capable of this, that it should dwell in the everlasting burnings of the Divine Glory and not be consumed! How blessed for us the belief that our Brother wields all the forces of the universe, that the human love which Jesus had when He bent over the sick and comforted the sorrowful, is at the centre. Jesus is Lord, the Lord is Jesus! The Psalmist was moved to a rapture of thanksgiving when he thought of man as 'made a little lower than the angels, and crowned with glory and honour,' but when we think of the Man Jesus 'sitting at the right hand of God,' the Psalmist's words seem pale and poor, and we can repeat them with a deeper meaning and a fuller emphasis, 'Thou madest Him to have dominion over the works of Thy hands, Thou hast put all things under His feet.' III. The universal glory of the name. By the three classes into which the Apostle divides creation, 'things in heaven, and things on earth, and things under the earth,' he simply intends to declare, that Jesus is the object of all worship, and the words are not to be pressed as containing dogmatic assertions as to the different classes mentioned. But guided by other words of Scripture, we may permissibly think that the 'things in heaven' tell us that the angels who do not need His mediation learn more of God by His work and bow before His throne. We cannot be wrong in believing that the glory of His work stretches far beyond the limits of humanity, and that His kingdom numbers other subjects than those who draw human breath. Other lips than ours say with a great voice, 'Worthy is the Lamb that hath been slain to receive power and riches and wisdom and might and honour and glory and blessing.' The things on earth are of course men, and the words encourage us to dim hopes about which we cannot dogmatise of a time when all the wayward self-seeking and self-tormenting children of men shall have learned to know and love their best friend, and 'there shall be one flock and one shepherd.' 'Things under the earth' seems to point to the old thought of 'Sheol' or 'Hades' or a separate state of the dead. The words certainly suggest that those who have gone from us are not unconscious nor cut off from the true life, but are capable of adoration and confession. We cannot but remember the old belief that Jesus in His death 'descended into Hell,' and some of us will not forget Fra Angelico's picture of the open doorway with a demon crushed beneath the fallen portal, and the crowd of eager faces and outstretched hands swarming up the dark passage, to welcome the entering Christ. Whatever we may think of that ancient representation, we may at least be sure that, wherever they are, the dead in Christ praise and reverence and love.