last, and the last shall be first." The Jews were called first, but the truth of the parable is now illustrated in the fact that the Gentile world, which was last called, have received the greatest amount of good from the gospel: while few Jews have believed, myriads of Gentiles have received the Saviour and his salvation; and the Scriptures seem to teach that the fullness of the Gentiles shall be called in before the children of Abraham will return by faith to their inheritance. Thus, then, the last are first. The Gentiles could well say, when asked why they stand idle, "because no man has hired us;" but as soon as they were called, they came. This entitled them equally to salvation with the Jews, for their faith and obedience were immediate and full. In short, the parable reproves that spirit of Jewish pride which was not willing that the Gentiles should share in the blessings of the Saviour's kingdom, because they had not gone through a long course of legal and ceremonial discipline, as the Jews had. They thought that they should have received more-that is, because they had deserved it by long labor, not understanding that salvation is not of merit, but of grace. The parable of the talents, (Matt. xxv. 14–31,) also, by misconstruction may be made to carry a seeming opposition to the doctrine of degrees in Heaven. The servant that had five talents gained other five, and the one that received two gained other two: but the reward is equal to each one he says: "Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joys of thy lord." On this we remark that the reward is properly equal, because both alike doubled their talents. The one who had two, gained as much, according to the number of talents he had received, as the one who had five. The reward is not according to the number of talents given, but according to the faithfulness with which they were used. "Thou hast been faithful over a few things." Not the talents, but the proportion of increase is the measure of reward, and this was equal in both. Blessed truth! Our talents are from God; if he gives us only one, and we are faithful over that one, we are as acceptable as if we had received an hundred, for over an hundred we could not be more than faithful. If the servant that had received one talent, instead of hiding it, had put it to increase, his reward would have been equal with the rest. The declaration that there is "no respect of persons with God," (Rom. ii. 11), has no reference at all to this point. The Apostle shows that all men are inexcusable that Jews and Gentiles are in the same condemnation of sin, and that He will render to each and all according to their deeds. If it bear at all on the subject, it is in favor of degrees; for, if those who are least of all saints should be exalted to the same degree of honor and happiness as those who have been greatest, then it would seem as if God were partial, and a respecter of persons. God is no respecter of persons, but He has told us that He is a respecter of works and of character, and that He will reward every man "according to that he hath done, whether it be good or bad." If there should be any doubts on the reader's mind as to the correctness of the exposition of these passages, as now given, such doubts must yield to those passages which are plainly positive. Such passages we will now present. All those passages of Scripture which declare that at the day of Judgment God will render to all men according to their works, may be cited as bearing directly and plainly in favor of different degrees of reward in Heaven. Such are Matt. xvi. 27; Rom. ii. 6; 1 Cor. iii. 8-16; Rev. ii. 23, xx. 12. It is also said, Rev. xiv. 13, of the dead who die in the Lord, that "their works do follow them." That this has reference to a reward according to their works is evident, for it is said, "they rest from their labors," and "their works," that is, the good which their labors have done, follow them. These works do not go before them as a merit, but they follow after them as an evidence of their worthiness, and as marks to distinguish them forever as the faithful of the Lord. The connection between our labors and sufferings for Christ in this life, and our reward for them in Heaven is represented as being the same as that between sowing and reaping. "He which soweth sparingly, shall reap also sparingly; and he which soweth bountifully, shall reap also bountifully." 2 Cor. ix. 6. The Apostle, in the context of this passage, is urging them to liberality in contributing for the relief of poor saints, and assures them that they shall be rewarded according to their liberality. Now it is plain that he did not promise them merely a temporal reward, for this would have been holding up to them a mere worldly motive. When he tells them, therefore, that if they sow boun tifully they shall also reap bountifully, he must have reference to that reaping which is at the end of the world. That this is his meaning is evident from what he farther tells them, that it is written of the bountiful man, "He hath dispersed abroad; he hath given to the poor: his righteousness remaineth forever." Still farther does this prove to be his meaning, from his prayer that God would increase the fruits of their righteousness what can we understand by the fruits of their righteousness but their reward in Heaven? He prays that this fruit may be increased for them. A similar argument is derived from that beautiful Psalm, 126. "They that sow in tears shall reap in joy. He that goeth forth and weepeth, bearing precious seed, shall doubtless return again, bringing his sheaves with him." Bringing his sheaves with him! He shall return to the bosom of his God at the end of his earthly toils, richly laden with the fruits of his labors. Go then, ye faithful few who are toiling wearily along the narrow way of duty, scatter the seeds of life richly, and water them with your tears; when the great harvest shall come, you shall gather your sheaves and go rejoicing home. "God is not unrighteous to forget your work and labor of love." Go gather jewels for your crown when you shall receive a kingdom. He that winneth souls is wise. Of those whom you are the instrument of saving, you can say, at the day of Judgment, with the Apostle: "For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming? For ye are our glory and joy." 1 Thess. ii. 19, 20. With the Apostle you can rejoice in hope of a crown in Heaven, in which the souls you have been the means of saving, shall be set as shining gems of honor. The Saviour says, in Matt. v. 19, "Whosoever shall break one of the least commandments, and shall teach men so, he shall be called the least in the kingdom of Heaven: but whosoever shall do, and teach them, the same shall be called great in the kingdom of Heaven." In Matt. xi. 11, it is said that "he that is least in the kingdom of Heaven," is greater than John the Baptist. On this last passage, Henry says, it teaches that "there are degrees of glory in Heaven, some that are less than others there." If even we interpret these passages as referring to Christ's kingdom on the earth, which is sometimes called the kingdom of Heaven, they still teach that there are degrees of honor and grace in the church on earth, and this leaves us still the strong inference that, if the saints are rewarded in Heaven "according to their works on earth, there must still continue to be the same difference in glory as there is in grace. Those greatest here will be greatest there, and those least here will be least there. The Saviour, in that scene which is laid immediately at the final Judgment, and which must therefore refer to the rewards of Heaven, speaks of the "least of these as his brethren." Matt. xxv. 40. When the rich young man went away from the Saviour sadly, because he was not willing to give his money to the poor, that he might have treasures in Heaven, Peter reminds the Saviour that he and the other disciples had left all to follow Him, and asks what their reward shall be. "And Jesus said unto |