larger outpouring of the Spirit" is meant, because in no sense could that act of coming be a proper figure of

a mere increase.

Those who thus spiritualize can have but a very vague idea of the mission of the Holy Ghost in this world

during this dispensation; or of the sad dishonour they thus bring upon His wondrous work.

It must not be forgotten that hundreds of references to the Lord's second advent were inspired after

Pentecost, and this fact alone forms an insuperable barrier against such a violation of the letter of Scripture.

II. Others say the the Destruction of Jerusalem by Titus fulfils the prophecy.

This interpretation rests solely on Matt. xxiv., Mark xiii. and Luke xxi. In the fourth sermon we shall

thoroughly examine these Scriptures, and their mutual relation. It is sufficient for us to observe now that

while they overlap in certain places Matt. xxiv. contains no reference to the Destruction of Jerusalem but

enlarges on the events which immediately precede the Coming of the Son of man. St. Luke epitomises these

events in four verse (8-11) and then (12-24) enlarges on the destruction of Jerusalem which he says shall be

"before all these things," and then (verse 25) unites with St. Matthew in speaking of the Coming of Christ

after the "times of the Gentiles be fulfilled."

But in no sense does Matthew refer to Titus and his armies, when he speaks of "the Son of man, coming in

the clouds of Heaven with power and great glory." For when standing before Pilate, (Matt. xxvi. 64) Jesus

repeats the very same words (Matt. xxiv. 30). Can it be that He spoke of Titus! At any rate His enemies did

not so understand Him, for up to this point the evidence had been conflicting and with witness

contradictory, but on uttering these words, the case was closed, their clothes were rent, and they

pronounced Him guilty of death!

III. Others say that a Spiritual Coming of Christ now fulfils the prophecy.

Thank God, there is a Spiritual presence of Christ now by His Spirit, for "where two or three are gathered

together," (Matt. xvii. 20) or scattered abroad to the "uttermost parts of the earth," the promise holds good,

"I am with you." (Matt. xxviii. 20.) But surely more than this is meant when it was written that "this same

Jesus which is taken up from you into Heaven shall so come in like manner as ye have seen Him go into

Heaven." (Acts i. 11.) Surely something more is in store for the church and for the world, when we read that

"times of refreshing shall come from the presence of the Lord and He shall send Jesus Christ which before

was preached unto you; whom the Heaven must receive until the times of restitution of all things" (Acts iii.

20, 21). Surely there is a definite interval between the "taking up," and the "coming," between the "Heaven

receiving," and the Father sending! Yes, the Promise of this interval is "I will come again;" the Ordinance of

this interval is "Till He come;" the Command is "Occupy till I come;" and the Prayer is "Even so come Lord

Jesus," "Thy kingdom come."

IV. Lastly, it is urged that The Death of Believers satisfies the prophecy. So common is this belief that it has

well nigh blotted out the Resurrection and the Advent as a "hope," as the hope of the Church. Jesus said,

as words of greatest comfort to bereaved ones, "thy brother shall rise again:" but the popular notion of

death renders Resurrection as unmeaning as it is unnecessary; and hence many spiritualize the references to

it (especially in Rev. xx. 4-6). Like Hymeneus and Philetus, they say it is passed already, and "err concerning

the faith" (2 Tim. ii. 17, 18). Jesus said "I will come again," but the popular notion of death practically replies:

No, Lord, I shall die and come to you! and thus there is no need, and no room for the fulfilment of this and

many other promises; no need to wait and watch and long for that coming; no need to desire to be among

those that shall be "alive and remain." No! this interpretation dislocates the Scripture, and destroys the

blessed hope which it presents. In Scripture, Death is represented as an "enemy" -- "the last enemy," the

great enemy (I Cor. xv. 26, Jer. xxxi. 15); as a prison-house (Job iii. 17, 18); as a sleep (Deu. xxxi. 16, Job xiv. 2,

Ecc. ix. 10, Ps. cxv. 17, John xi. 11): It will not be till our Resurrection at the personal coming of Christ that our

song shall be "O death where is thy sting, O grave where is thy Victory." "THEN," it says, "shall this saying