So we may, I think, reverently believe that our Lord Himself passes through the experience of the apocalyptists at moments of great exultation, as, for example, when the seventy return and say that the devils are made subject to them, or when He realises the imminence of the fall of Jerusalem, and therefore the removal of the chief barrier to His Kingdom’s progress. All time is foreshortened; Satan falls from Heaven and the Son of Man appears in glory; but this is no forecast of history as we understand history. One evangelist tells us of a parable which He uttered precisely because of His perception that the disciples erroneously supposed "that the Kingdom of God was immediately to appear." All His insistence upon the coming Kingdom is focussed in the Passion, as has been shown in the text. When the revelation of God’s inmost nature was completed in the completion of His own self-sacrifice, this brought with it the power that could change the kingdoms of this world into the Kingdom of our God and of His Christ. From then onwards "He cometh with the clouds"; but the completion of His Kingdom when "every eye shall see Him, and they which pierced Him," lies still in the future. The contrast of tenses in this passage can hardly be accidental; from the moment when He was lifted up from the earth in the Passion, Resurrection and Ascension (which are the revelation in successive phases of the one unchanging glory of God) His coming is a present fact; but our perception of His coming is something still growing as His Spirit guides us into all the truth, until at last we know even as we are known. *APPENDIX II* *ON MORAL AND SPIRITUAL AUTHORITY* It may be objected that the Church should never in any circumstances employ force—at any rate, physical force. But I believe the objection is due, partly to a latent Manichæism which holds that matter is always evil, or at least "unspiritual," and partly to a very just fear that force may be wrongly used if its use is permitted at all. Yet there are some cases where the Church would plainly be not only at liberty, but morally bound, to use force. Suppose a clergyman begins to give teaching that is absolutely at variance with the doctrine of the Church, the Church may appeal to his better feelings and ask him to resign; but if he will not, the Church must assuredly have the right to turn him out, and that, if necessary, by force. No doubt in a civilised country what the Church does as a rule is to ask the State to act against the man, on the ground that he has broken contract and holds his position on false pretences. This is what the Mediæval Church called "handing the offender over to the secular arm."