this really was the coming of the Messiah and the end of the age.

We understand, therefore, Christ to have been really speaking of his coming, as an event soon to take place, and which did soon take place, when, at the destruction of Jerusalem, the Jewish Christians were scattered through the world, and Christianity took its place as a universal religion.* If this exhausted the meaning of the idea, it would be of very little interest to us. But the contents of the passage are more rich and full; and, like most of Christ's sayings, besides its present and immediate application, it has more universal and far-reaching meanings. The principles of Christianity which

* Olshausen, an Orthodox commentator, speaks thus in regard to Christ's predictions concerning his coming, in Matt. ch. 24, 25:

"One of the most striking examples of the blending of the present and future in one narrative, and one which presents many difficulties, is to be found in these passages. Plain descriptions of the impending destruction of Jerusalem and of the Jewish state blend with no less apparent descriptions of the coming of Christ in his kingdom. It cannot be denied that the Orthodox interpreters are far less natural and unforced than the others, in their treatment of this passage. Their dogmatic views lead them to put apart from each other elements which are blended together by Matthew and by the other evangelists. For example, Schott says, that the description of Christ's coming begins (Matt. 24: 29) immediately after the tribulation,' &c., and that all before that belongs to the destruction of Jerusalem. But apart from the impossibility of regarding the 29th verse as the beginning of something entirely new, there are also in the passages which follow distinct references to the present generation (verse 34), and in the first part as distinct references to the last time.' We do not, therefore, scruple (says Olshausen) to accept the simple explanation which alone suits the text, that Christ speaks of his coming as coincident with the destruction of Jerusalem, and with the downfall of the Jewish state."

The most interesting question, perhaps, is as to the opinions of Jesus himself about his coming. That he foresaw the overthrow of Jerusalem and the Temple is certain. Everything indicates that he possessed a marvellous power of reading the future in the present, and saw in the condition of the Jewish mind the inevitable overthrow of their state. He also saw that through his death all men should be brought to him, and that he should become King in the way in which he described to Pilate his royalty, i. e., King of the truth. All who love the truth shall, sooner or later, obey his voice. In what way, then, did he expect to come? In the way he himself indicates the coming of his kingdom-like leaven, working secretly in the dough; like seed, sprouting mysteriously in the ground; like lightning, seen everywhere at once. By these images alone could he convey to his disciples his ideas. He longed to tell them many things more, but they were not able to bear them.

were manifested then, continue to be manifested in other forms to-day. Jesus said on one occasion, "The hour is coming, and now is, when all that are in their graves shall hear the voice of the Son of man." And on another occasion, "The hour is coming, and now is, when the true worshippers shall worship the Father." The hour had come in its first manifestation, but was to come again in other and richer manifestations of the same principle. So Christ himself came as King at the taking of Jerusalem, but has come since, again and again, more plainly aud fully, in other triumphs of his truth, in other manifestations of his power. We believe that the coming of Christ took place at the destruction of Jerusalem. We believe that it has taken place since, in other historical events. We believe that it is to take place more fully hereafter, in this life and in the other life.

Let us look and consider how this may be.

§ 5. Coming of Christ in Human History at different Times. As we look back through the eighteen centuries of Christian history, we can observe many events which may now be seen to have been each a coming of Christ. When, at the destruction of Jerusalem, the Mosaic theocracy went down before the iron power of Rome, amid those scenes of horror the firmest believers in Christ might have feared only evil. It seemed to be the overthrow of everything most sacred hovah. Yet what was the result? Jesus then ceased to be the Jewish Messiah, and began to reign over all nations as the world-teacher, the Son of God, the prophet for mankind. Since then, more and more, the world has gone to him as to its great Master. This, therefore, was a coming of Christ. Look again. The early centuries are disgraced with theological wars. Fierce conflicts are carried on about the Trinity, and the rank of Jesus in the universe. All regard for the pure, divine truth of Christianity seems forgotten in the fury of these controversies. Yet, nevertheless, amid all the

the triumph of Paganism over the worship of Je

absurdity and contradiction, one truth emerges, everywhere recognized that in Jesus was something divine; that God was more fully manifest in him than elsewhere; that he is the moral image of the Infinite One. This is another coming of Christ. He comes now not merely as a prophet, but as the revealer of divine love and truth, in his own character. The theological doctrines, in which this truth has been wrapped, are the husks and shells which the world will throw away. But throughout Christendom the idea of God is derived from the character of Jesus, and in this way Jesus has come to rule the hearts of men as their divine King.

Other centuries passed by, and we find new and strange ideas taking possession of men's minds. A horror of life, a dread of the sins of the world, drive men into the desert, to live as hermits and anchorites. Thousands and tens of thousands of monks withdrew from the world into the wilderness. All Christianity appeared to be changing into a new form of heathenish, self-inflicted torture. Its blessed humanity, its genial influences on social life, seemed to be fast disappearing. Nevertheless, out of all this error one truth emerged, one Christian idea was developed-that of selfdiscipline and self-culture. And in the development of this idea Christ came to reign over the individual soul as its Master, Guide, and Redeemer from all sin.

After this arose the Papacy. The Church, as a powerful institution, became ambitious to rule the state and the world. A spiritual despotism appeared, surrounding itself with earthly splendor, grasping the sword of earthly power, and the farthest removed from the humble and gentle spirit of its Master. It would tolerate no opposition to its will, in high places or low. It hurled its thunders at the head of kings, and sent crusading armies to persecute and torture the peasants of the Piedmont valleys. Nothing could seem more full of the spirit of Antichrist than this spiritual despotism

embodied in the Papacy. And yet, even through this evil there was developed a truth- that there was something in the world higher than kings, greater than the state. Papacy, with all its evils, was a standing proof, in an age of brute force, of the supremacy of mind over matter. So that, even here, the pride and selfishness of the priests and the popes have been overruled, in the providence of God, to give ascendency to a Christian idea, and to cause Christ to come as the King of the world.

Consider another important event in the history of Europe: the conversion of the barbarous tribes to Christianity. When the nations of the north poured from the forests of Germany and the deserts of Scandinavia over the Roman empire, — when Goths and Vandals, Franks, Lombards, and Normans, quenched the light of civilization and brought the dark ages over Europe, how terrible seemed the gloom, and how hopeless the prospects, of the human race! But we now see the result in modern civilization. We see all these different nations subdued by the power of Christianity, and a new unity, a higher harmony, as the result. We see the great idea of the unity of the race, the harmony of nations, resulting from all this darkness and misery. So Christ has come again as the Prince of Peace, breaking down the partition walls, and proclaiming a brotherhood of man.

Let us look at one more event of history-the Lutheran Reformation. What evils attended it! What wars came out of it! How has the impulse to freedom given by Luther degenerated into licentiousness, run out in infidelity and unbelief! And yet, when we consider the ideas of personal responsibility and individual independence which have been born of it,- when we consider what an "impulse it has given to thought, to free inquiry, to earnest investigation of truth, all the results of this fruitful principle, we cannot doubt that this also was a coming of Jesus, the unfolding of a new and higher power in Christianity.

Thus has Christ come from age to age, and in the midst of apparent failure, increasing error, growing unbelief, and all forms of human wickedness, has acquired new power over the human mind. At the present day he is more the King of the world than ever. When he seems to go, then he comes. When iniquity most abounds, then he is nearest. When love grows cold in the hearts of his disciples, then a new impulse of faith is about to be given. When false prophets rise up and deceive many, then new champions of the truth are near at hand. Christ comes amid wars and persecutions. He comes unexpectedly, like the thief in the night; comes without observation; and while men say, “Lo, here!" and "Lo, there!" the kingdom of heaven is in the midst of them. He is not to be found in the desert, nor in the secret chambers; neither in public nor private; located neither in this nor that particular place; incarnate neither in this nor that particular person. But Christ comes like the lightning, seen over the whole heaven at once, in a new spirit pervading all parts of life, all parts of society.

§ 6. Relation of the Parable of the Virgins, and of the Talents, to Christ's Coming. We now see what is meant by the parable of the foolish and wise virgins, and of the talents, which follows it. We see their application to this description of Christ's coming. If the coming of Christ be thus unexpected, he will not be recognized by the sleeping servant, nor by those who beat their fellow-servants. Slothful Christians who make no effort to improve, persecuting Christians who spend their time in denouncing heretics, and saying, "My Lord delayeth his coming," never understand the signs of the times, nor recognize any new influx of divine light in the world. At each new coming of Christ those who have been faithful are rewarded by more light. To those who have, shall be given, and the faithless lose what they had before. From him who hath not, shall be taken away even what he seems to have. The capacity of seeing Christ when