coming, by means of the expression, “ that day,” which we know relates specially to that event, and by a phraseology which singularly harmonizes with that in Rev. xi. 18.

"I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing." (2 Tim. iv. 7, 8; see also 2 Tim. i. 18.)

James gives us precisely the same view, in a passage peculiarly interesting, from the same figure being employed of sowing and reaping, which has already so often illustrated our subject.

"Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. Be ye also patient; stablish your hearts for the coming of the Lord draweth nigh." (James v. 7, 8.)

Our Lord, on the other hand, has expressly connected it with the first resurrection.

"When thou makest a feast, call the poor, the maimed, the lame, the blind; and thou shalt be blessed; for they cannot recompense thee: for

thou shalt be recompensed at the resurrection of the just." (Luke xiv. 13, 14.)

And St. Paul does the same,

"Others were tortured, not accepting deliverance; that they might obtain a better resurrection." (Heb. xi. 35.)

The parable of the pounds and talents already adverted to; the parable of the tares and the wheat, and those similar to it; the position, in the series of events, of the reward in Daniel (see Dan. xii. 1-3), all lead directly to the same conclusion: nor can we omit here, according to our own judgment (Prov. xi. 31)," The righteous shall be recompensed in the earth;' or our Lord's words (Mat. v. 5),-" Blessed are the meek, for they shall inherit the earth."

There are one or two objections that might be raised, even by a candid mind, in this part of our subject, which it may be well briefly to notice. It might be said, for instance, that our Lord's expression is, "Great is your reward in heaven." To this we answer, that we understand these words as parallel to those of Peter, "reserved in heaven," but which he afterwards explains as "ready to be revealed:" while they Iwould also be true of the Jerusalem which cometh down from God out of heaven, and of

those new heavens in which the risen saints will be glorified.

Again, it might be objected, that our Lord is to reward every man at His coming, which is at the beginning of the millennium, whereas a great many are judged according to their works after the millennium. (Rev. xx. 12, 13.) To this it is sufficient to reply here, that as our Lord does not return to heaven, that is, to the right hand of God, during the thousand years, so the judgment at the end, and the judgment at the beginning, are connected in Scripture, being both of them results and objects of His second Advent. But other solutions of the difficulty might be given, if our limits allowed of our discussing the interpretation of the whole passage.

It appears, therefore, clear from Scripture, that the different degrees of glory will be assigned in that kingdom which our Lord shall establish at His second coming before the millennium, in the new heavens and new earth, wherein dwelleth righteousness; and that the saints then raised from the dead, shall receive each his reward. And this teaches us what is meant by being rewarded "openly." Many, we are aware, explain this of the effect which the world

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sees from the fear of God in the life of a true and faithful Christian. But though we do not deny that such effects are sometimes clearly seen, yet we maintain that the interpretation just fails in this very point, that it is not a rewarding openly." Connexion may often be traced between holy service and consequent blessing; but the promise in such passages clearly requires a public and open demonstration and acknowledgment on the part of God of that connexion; and this is just what will be given when Christ comes. The world may have guessed as much before, even against their will; but God's manifest judgment, and the public conferring of the reward, will take place openly to the saints, at the Lord's second appearing-the day of recompense-the resurrection of the just.

IV. Our next object is to deduce from Scripture a summary of the character and conduct to which this glory, in its several degrees, will be awarded; or, in other words, upon what principle it will be regulated.

1. The careful keeping of our own souls, and the condition of the divine life in us, is closely connected with our loss or gain in the coming kingdom. Perhaps the most striking illustration of this is contained in the parable

of the sower. Not only, in several instances, does the ground fail of bringing fruit to perfection, but the good ground yields some thirty, some sixty, and some an hundred fold. This may happen from a variety of capacities and opportunities; but still the parable clearly teaches us that the good ground may suffer practically, to a greater or less extent, from the birds, the sun, and the thorns; or, in other words, that from the carelessness of its reception, or from the pressure of persecution, or from the cares of the world, the word may be hindered from bringing forth its full fruit, and therefore the soul reap less in the coming glory.

Jude has a striking passage to the effect, that personal religion is especially to be cared for in connexion with the coming:

"But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life." (Jude 20, 21.)

Connect this and similar passages with the reward, as so many other Scriptures teach us to do; and how important does the degree of our personal religion instantly become, independent of other considerations!

2. As strictly allied to this, we may mention