'bringing them down,' as he himself described it, 'to the intelligence' of his hearers, apparently unconscious of the truth that what he supposed to be their standard of intelligence was, in fact, his own.
There was about his manner, methods, gestures, voice, a species of nervous force, the product of restlessness rather than vitality, which attracted the sort of persons to whom he specially appealed, when they had nothing better to do, and held them, if not so firmly as the music-hall and theatrical performances which they preferentially patronised, still, with a sufficient share of interest. The band and the choir had something to do with the success which attended his labours. But, after all, these were merely side-shows. Indubitably the chief attraction was the man himself, and the air of brightness and 'go' which his personality lent to the proceedings. One never knew what would be the next thing he would say or do.
That Sunday evening the great hall was thronged. It nearly always was. In the great thoroughfare without the people passed continually to and fro, a motley crowd, mostly in pursuit of mischief. All sorts and conditions of persons, as they neared the entrance, would come in, if only to rest for a few minutes, and listen by the way, and look on. There was a constant coming and going. Philip Evans was one of the sights of town, not the least of its notorieties; and those very individuals against whom his diatribes were principally directed found, upon occasion, a moderate degree of entertainment in listening to examples of his comminatory thunders.
The subject of his evening's discourse had been announced as 'The Second Coming: Is it Fact or Dream?' He had chosen as his text the eleventh verse of the third chapter of St. John's Revelation: 'Behold, I come quickly; hold fast that which thou hast, that no man take thy crown.' He had pointed out to his audience that these words were full of suggestion, even apart from their context; pre-eminently so in connection with it. They had in them, he maintained, Christ's own promise that He would return to the world in which He had endured so much disappointment and suffering, such ignominy and such shame. He supported his assertion by the usual cross references to Biblical passages, construing them to suit his arguments by the dogmatic methods with which custom has made us familiar.
'If there is one thing sure, it is the word of Jesus Christ; if there is one thing Christ has promised us, it is that He will return. If we believe that He came once, we must believe that He will come again. We have no option, unless we make out Christ to be a liar. There was no meaning in his First Coming unless it is His intention to return. The work He began has to be finished. If you deny a personal Christ, then you are at least logical in regarding His whole story as allegorical, the story that He was and will be; in which case may He help you, and open your eyes that you may see. But if you are a Christian, it is because you believe in Christ, the living Christ, the very Christ, the Christ made man, that was and will be. Your faith, our faith, is not a symbol, it's a fact. It's a solid thing, not the distillation of a dream. We believe that Jesus Christ was like unto us, hungry as we are, and athirst; that He felt as we feel, knew our joys and sorrows, our trials and temptations. He came to us once, that is certain. To attempt to whittle away that fact is to make of our Christianity a laughing-stock, and our plight most lamentable. Better for us, a thousand, thousand times, that we had never been born! But He came-we know He came! And, knowing that, we know that we have His promise that He will come again, and rejoice!
'Of the time and manner of His Second Coming there is none mortal that may certainly speak. To pretend to speak on the subject with special insight or knowledge would be intolerable presumption-worse, akin to blasphemy! Thy will, not ours, be done. We only stand and wait. In Thy hand, Lord God, is the issue. We know it, and give thanks. But while recognising our inability to probe into the workings of the Most High, I think we may be excused if we make certain reflections on the theme which to us, as Christians, is of such vital moment.
'First, as to the time. Knowing nothing, we do know this, that it may be at any instant of any hour of any day. The Lord Jesus Christ may be speeding to us now. He may be in our midst even while I speak. Why not? We know that He was in a certain synagogue while service was taking place, without any there having had the slightest warning of His intended presence. What He did then can He not do now? And will He not? Who shall say?
'For, as to the manner, we can at least venture to say this, that we know not, with any sort of certainty, what the manner of His coming will be. The dark passages of the Scripture are dark perhaps of intention, and, maybe, will continue obscure, until in the fulness of time all things are made plain. There are those who affirm that He will come with pomp and power, in the fulness of His power, as a conquering king, with legions of angels, to be the Judge of all the earth. To me it appears that those who say this go further than the evidence before us warrants. And it may be observed that precisely the same views were held by a large section of the Jews in the year of our Lord. They thought that He would come in the splendour of His majesty. And because He did not, they hung Him on the tree. Let us not stand in peril of the same mistake. As He came before, in the simple garb of a simple man, may He not come in that same form again? Why not? Who are we that we should answer? I adjure you, in His most holy Name, to keep on this matter an open mind, lest we be guilty of the same sin as those purblind Jews.
'What we have to do is to know Him when He does come. The notion that we shall be sure to do so seems to me to be born of delusion. Did the Jews know Him when He came before? No! Why? Because He was a contradiction of all their preconceived ideas. They expected one thing, and found another. They looked for a king in his glittering robes; and, instead, there was a Man who had not where to lay His head. There is the crux of the matter; because He was so like themselves, they did not know Him for what He was. The difference was spiritual, whereas they expected it to be material. The tendency of the world is now, as it was then, to look at the material side. Let us be careful that we are not deceived. It is by the spirit we shall know Him when He comes!'
The words had been rapidly spoken, and the preacher paused at this point, perhaps to take breath, or perhaps to collect his thoughts prior to diverting the current of his discourse into a slightly different channel. At any rate, there was a distinct pause in the flow of language. While it continued, Someone stood up in the body of the hall, and a Voice inquired:
'Who shall know Him when He comes?'
The question was clearly audible all over the building. It was by no means unusual, in that place, for incidents to occur which were not in accordance with the programme. Interruptions were not infrequent. Both preacher and people were used to them. By a considerable part of the audience such interludes were regarded as not the least interesting portion of the proceedings. To the fashion in which he was wont to deal with such incidents the Rev. Philip Evans owed, in no slight degree, his vogue. It was his habit to lose neither his presence of mind nor his temper. He was, after his manner, a fighter born. Seldom did he show to more advantage than in dealing out cut-and-thrust to a rash intervener.
When the Voice asking the question rose from the body of the hall, there were those who at once concluded that such an intervention had occurred. For the instant, the movement in and out of the doors ceased. Heads were craned forward, and eyes and ears strained to lose nothing of what was about to happen. Mr. Evans, to whom the question seemed addressed, appeared to be no whit taken by surprise. His retort was prompt:
'Sir, pray God that you may know Him when He comes.'
The Voice replied:
'I shall know as I shall be known. But who is there shall know Me?'
The Speaker moved towards the platform, threading His way between the crowded rows of seats with an ease and a celerity which seemed strange. None endeavoured to stop Him. Philip Evans remained silent and motionless, watching Him as He came.
When the Stranger had gained the platform, He turned towards the people, asking:
'Who is there here that knows Me? Is there one?' There was not one that answered. He turned to the preacher. 'Look at Me well. Do you not know Me?'
For once in a way Philip Evans seemed uncomfortable and ill at ease and abashed.
'How shall I know you, since you are to me a stranger?'
'And yet you have looked for My coming?'
'Your coming? Who are you?'
'Look at Me well. Is there nothing by which you may know Me?'
'I