honour into it. And there shall be no night there; and they need no candle, nor the light of the sun, for the Lord God giveth them light; and there shall be no more death, neither sorrow nor crying, neither shall there be any pain; for the former things are passed away, and behold, the Lord maketh all things new!

The thoughts of man are bewildered when he would contemplate the glories that have been spoken of, but it much concerns us to know who shall be allowed to partake of them. Rev. xx. 4. points out those who shall reign with Messiah; and they are described as they who were beheaded for the witness of Jesus, and for the word of God, and which have not worshipped the beast, neither his image, nor have received his mark upon their foreheads, nor in their hands"-these live and reign with him. It is also written, Rev. xxi. 7. "He that overcometh shall inherit all things, and I will be his God, and he shall be my son." And another Scripture saith, "this is the victory that overcometh, even our faith." Taking these Scriptures together, it may be inferred, that the faithful sufferers for Christ's sake will reign in Messiah's kingdom; and the Apostle Paul favours such interpretation. The captain of our salvation was made perfect through sufferings. He was bap

tized with the baptism of sufferings, he drank of the cup of afflictions, and so likewise his people: for they drink of the same cup, and are baptized with the same baptism. His flesh was crucified on the tree, and they that are Christ's, have crucified the flesh with the affections and lusts. Much stress was laid by the early Christians upon the necessity of sufferings. Thus the Apostles, after they had been beaten by command of the Jewish Council, "rejoiced that they were counted worthy to suffer shame for His name." Acts vi. 41. They taught also in many cities, that "we must through much tribulation enter into the kingdom of God." Acts xiv. And it has been seen that they who are described in Rev. vii. as having white robes, and with palms in their hands, in token of victory, came out of great tribulation. The Apostle Paul reminds the Philippians that it was given unto them on behalf of Christ, not only to believe on him, but to suffer for his sake: and, speaking of the patience and faith of the Thessalonians, in all their persecutions and tribulations, he observes, that it is a manifest token that they may be counted worthy of the kingdom of God, for which they also suffer. A passage in 2 Tim. ii. is still more explicit." If we suffer, we shall also reign with him," which is said, in other words, in Rom. viii. 17. Is it, then, too much to infer from these and other similar Scriptures, that

sufferings for Christ's sake are necessary for all who shall share the glories of his kingdom and that where there is no suffering, there will be no reign?

Another important point arises out of the foregoing statement-they live and reign with Christ. It may be asked, will not some live, who will not also reign? The term signifies exaltation-an advancement in Christ's kingdom. If some reign, there must be others over whom they reign. How shall they be kings without subjects? And does not this necessarily predicate a difference between some and others in that day? Many parts of Scripture cannot easily be reconciled, without admitting that in the times to come, there will be a diversity of station and of honour. The servant who hath been faithful over a few things shall be made ruler over many things. He whose pound gaineth ten pounds, receiveth authority over ten cities: he whose pound has gained five pounds, shall be placed over five cities. "He that receiveth a prophet in the name of a prophet, shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man, shall receive a righteous man's reward: and whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, shall in no wise lose his reward." Matt. x. 41, 42. The con

text shews plainly that all this refers to the Mil

lennial times. was, that, in the dispensation to come, they should sit upon twelve thrones, judging the twelve tribes of Israel. All who shall then live and reign with him, are not apostles, and therefore all are not on these twelve thrones and these thrones declare a pre-eminence above others, unto which every one cannot attain. Many other Scriptures also declare the apportioning of a special reward. It is not meant to assert, but it is suggested as an object of inquiry, whether there be not a clear revelation of a reward according to works in the Millennial reign, however little some eminent divines of the day may, at this time, be aware of such revelation. That era is the time of the exaltation, and of the glory of Messiah, and his bride, the Church. He cometh as King of kings, and Lord of lords, and "He shall put down all rule, and authority, and power, and he must reign till he hath put all enemies under his feet." During his reign his faithful servants will be exalted, and whosoever shall confess him before men, him will he confess before his Father and the angels; and whosoever shall deny him before men, him will he also deny. And it has been already shewn that his reign is the time for the reward, even as Rev. xii. 18, also declares

The promise to the twelve apostles

that then a reward shall be given "unto his servants, and the prophets, and them that fear his name, small and great."

Ezekiel's vision of the latter-day temple is a revelation of the times that have been spoken of, and although little of it can now be understood, enough may be collected from it to shew, that in the Millennial Church there will be different stations, and degrees of honour under the same king Messiah, even as under the Gospel there have been diversities of gifts to his people, by the same Spirit. The joy of all will be full, but "one star differeth from another star in glory." And when the angel said to Daniel, that in that day "they that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness as the stars for ever and ever," he meant, doubtless, to convey this idea, for the words import a difference of glory and dignity. A short reference to the latter chapters of Ezekiel, may, perhaps, place the subject in a still clearer light. It is not to be doubted that these chapters represent the Church in Millennial glory. No condition of the Church has yet been seen which in any degree assimilates itself to what is there represented, and the time being still future, and agree ing with what in other places is written of the per