back of all things into subjection to "the second Adam, the Lord from heaven." We can understand how it can relate to the re-establishment of righteous government, when Christ shall come to "put down all rule, and authority, and power," which is not holy and righteous power; when he shall "restore the kingdom unto Israel;" and will "build again the tabernacle of David which is fallen down, and build again the ruins thereof." But how can restitution refer to heaven, where there is nothing that needs reparation or renewal?

Surely the restitution must be in the very scene which has been deteriorated by sin. "Heaven has nothing to be restored: and hell performs the office for which it was prepared; but as the earth has been deteriorated, so the earth shall be renewed."

2. But we shall gain further insight into the nature of the "restitution of all things," if we refer to another word which is used in the New Testament to express it. That word is regeneration, and you will find it in Matt. xix. 28, "Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel." *The Duke of Manchester's "Finished Mystery."

This word, regeneration, only occurs twice in the New Testament: once in this passage, where it relates to the renovation of the earth in the times of restitution; and once in St. Paul's epistle to Titus, where it relates to the regeneration of the heart by the Holy Ghost. "We are thus reminded," as it has been well remarked, "how close is the connexion between the present renewal of the Christian and the future regeneration of the world. The same word is set apart by the Holy Spirit, to describe both these events. The true Church are the first-fruits of God's creatures, and the first-fruits are a sure pledge of the harvest that will follow. The grace of Christ in the regenerate soul, is an effectual earnest of that future glory. The inward renewal of the heart in this life, can alone secure us a place in the regeneration to come. The one is the seed, the other is the unfolded blossom.

The one

is the spring and fountain of life in the soul of the believer, the other is that ocean of joy and blessedness, into which it must eternally flow."*

Now observe, with regard to this regeneration, that it is connected with the kingdom of Christ, which he will receive as "the Son of Man," and in which he will reign over the

*Birks.

earth, together with his Saints. It is "the regeneration, when the Son of man shall sit in the throne of his glory." And when shall this be? If we look on to the twenty-fifth chapter of this gospel, we shall find the answer:- "When the Son of man shall come in his glory, and all the holy angels with him, THEN shall he sit upon the throne of his glory:" that is, when he comes again, he will sit upon his own throne, as contradistinguished from his Father's throne, where he now sits; and where, as one with the Father in his Eternal Godhead, he sat before the foundation of the world. For to this end was he born, not only that he might "give his life a ransom for many;" not only that he might fulfil the prophetic and the priestly office; but that he might be a King, according as it is written of him; and as God spake to the Virgin Mary, by the mouth of his holy angel, "Thou shalt bring forth a son, and shalt call

*It is important to notice the distinction between the throne of God which the Son now shares with the Father, and the throne of Christ, which, at his second coming, he will share with his saints. This distinction is very strongly marked in Rev. iii. 21: "To him that overcometh will I grant to sit with me, in my throne, even as I also overcame, and am now set down with my Father, in His throne."

F

his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end."*

Now, in point of fact, has the latter part of this, the angel's prophecy, ever been fulfilled? Clearly not. Christ in his human nature has not yet reigned over the house of Jacob. "King of the Jews" he was declared to be, at his birth: and "King of the Jews," was his title at his death; but he has never yet occupied the throne of his father David; and he has never yet been acknowledged by his own nation as their King and their Messiah. This he will be, when they shall see him in the clouds of heaven, and shall say, "Blessed is he that cometh in the name of the Lord;" and then shall be "the regeneration when he shall sit in the throne of his glory"-then, not only as King of Israel, but as King of all the earth, he shall wield his sceptre over a righteous and a renovated world. And his saints shall reign with him: and they shall be "kings and priests unto God and the Father." Christ has appointed unto them a kingdom; and when he comes in his glory, they shall be

*Luke i. 31-33.

associated with him in that glory, and shall have part with him in the government of the earth. Thus, we find that the apostle Paul refers to this as an acknowledged and recognized truth in the early Church. "Do ye not know," he says to the Corinthians, "that the saints shall judge the world?" And just so it is, that our Lord and Saviour himself speaks, "To him that overcometh will I give to sit with me in my throne: even as I also overcame, and am set down with my Father in his throne." And again, "He that overcometh and keepeth my works unto the end, to him will I give power over the nations: and he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers even as I received of my Father."+ How striking also is that passage in the 149th Psalm. It relates to the same subject, and it will have its fulfilment when "the saints of the Most High shall take the kingdom," and

1 Cor. vi. 2. + Rev. iii. 21.

Rev. ii. 26, 27, cf. Rev. 19, 15, and mark the similarity of the expressions. What Christ is said to do in the judgment, his saints do also. They are assessors of his throne; and they join in inflicting punishment upon their common enemies. This explains Ps. lviii. 10, 11; Mal. iv. 3, and many similar passages.