need not be ignorant.

Now we shall not deny that this Revelation uses sometimes figures of speech, and symbols, types, and

visions (though I believe that where a symbol is used, the explanation is generally given by the Divine Spirit

Himself). But if it be impossible to distinguish between the figurative language and the literal facts of which

that language speaks, then we have no Revelation at all: we have an Apocrypha; we have concealment; we

have something as useless and as ambiguous as the oracles of the heathen. If there be anything in the

language of Scripture which is figurative, that is one thing; but to assert (as many people do) that the thing

itself of which the language speaks is also figurative, that, is quite another thing.

Now, to pass on; we all confess t hat the prophecies concerning Christ's first advent were fulfilled to the

letter. Indeed we all base a powerful argument in favour of the inspiration of the Bible on this fact. If you

search the Scriptures you will find on hundred and nine such predictions literally fulfilled at Christ's first

advent in the flesh. The place of His birth, His conception, lowly life, miracles, rejection, and betrayal; the

smiting, the spitting, scourging and piercing; the parting of the garments, and casting lots for His vesture;

the vinegar, the gall; His death and burial; His Resurrection and Ascension, ALL LITERALLY FULFILLED!

Why then, when we read of His DESCENSION from Heaven (I Thess. iv. 16), should we apply a canon of

interpretation totally opposite, and say that all is figurative?

Both advents rest on the same authority, and surely if we accept that authority, it is no harder to understand

it concerning what is to be, that it is to believe it concerning what was to be. Both alike in their turn are

contrary to thoughts of man, and occasions of stumbling to human reasoning. How do we know that Jesus

was born, suffered, died, and rose again? Simply because we read it in the word of God. Then, on precisely

that same word we know the circumstances connected with His coming again.

Having spoken of the authority of Scripture, let us now look at its Language. For Inspiration is the source of

the authority; that authority is the basis of all knowledge; and the channel of his knowledge is Language.

The Revelation is clothed in words. Once admit that words do not mean what they say, but something else,

and something different, then all the various schools of theological thought, and every individual in those

schools may spiritualize in opposite directions to suit their own views.

Unless God means exactly what he says according to the laws of all language, then all positive lines of

demarcation between truth and error on all the vital verities of Christianity are that moment obliterated. It is

not merely the prophecies of the Second Advent that suffer; but all Doctrines, and all the articles of the

Christian faith, are involved in one common chaos.

Look now at a few examples, showing how the language, and the words of Divine Revelation are treated by

this army of spiritualizers and figurative interpreters, who will not allow God to mean what He says, and

hardly to have a meaning for anything He says!

All the Creeds of Christendom, ancient and modern, with hundreds of Scriptures, proclaim the fact

concerning Christ;-- "He shall come again."

But see in what different ways, "interpreters" deal with this prophecy--

I. They assert that The coming of the Holy Ghost at Pentecost fulfils it.

But it is surely sufficient to observe, that both the Coming of the Holy Ghost, and the coming again of Christ

were foretold, and the one has been literally fulfilled. Surely then the inference is that the other will be.

Again, in many instances the Holy Spirit and the Saviour are emphatically distinguished in one and the same

Scripture, e.g., "It is expedient for you that I go away; for if I go not away the Comforter will not come unto

you: but if I depart I will send Him unto you." (John xvi. 7.) The Coming of the Holy Spirit is supplementary

to the first coming of Christ and preparatory to His second coming. How then can the coming of the Spirit