declared to the Jewish rulers that hereafter they should see the Son of Man sitting on the right hand of power, and coming in the clouds of heaven (Mtt. xxvi. 64). Thus also the angels, who appeared to the Apostles at the Ascension, distinctly stated that the same Jesus, who had been taken from them into heaven, should so come in like manner as they had seen Him go into heaven (Acts i. 11).

2. To judge. The second coming, however, of the Saviour will not be, like His first, "in great humility1," but in "glorious majesty,” and with all His holy angels to execute judgment in the earth. This is His own express declaration. The Father, He saith, judgeth no man, but hath committed all judgment unto the Son, and hath given Him authority to execute judgment because He is the Son of Man' (Jn. v. 22, 27). Thus also St Paul said to the Athenians on Mars' hill, God hath appointed a day, in the which He will judge

1 See the Collect for the First Sunday in Advent.

2 Because He is the Son of Man. This remarkable title is never applied by the writers of the Gospels to the Eternal Son of God. Wherever it is applied, it is by our Lord Himself. There are only three exceptions to this rule, Acts vii. 56, Rev. i. 13, and Rev. xiv. 14. During, however, the period of His sojourn in this world, there was no title our Lord was pleased so often and so constantly to apply to Himself; for a few out of many instances compare Jn. i. 51, iii. 13; Lk. v. 24, vi. 22; Mk. ix. 31, x. 33; Mk. xiv. 62. Observe, it is not Son of a Man, but "Son of Man." The word in the original used for man implies human being, and the expression denotes that He who was the "Son of God" from all eternity became the "Son of Man" in time, the second Adam; "It pleased not the Word or Wisdom of God to take to itself some one person amongst men, for then should one have been advanced, which was assumed, and no more; but wisdom, to the end she might save many, built her house of that nature which is common unto all, she made not this or that man her habitation, but dwelt in us." Hooker, Eccl. Pol. Book v. lii. 3.

the world in righteousness by that Man whom He hath ordained (Acts xvii. 31; comp. Rom. ii. 16).

3. The quick and the dead. Concerning the nature of this Judgment it has been revealed to us that it will extend alike to the quick1 and to the dead, that is, to those who shall be alive at that Day, and to those who shall have died before it arrives. I charge thee, writes St Paul to Timothy, before God and the Lord Jesus Christ, who shall judge the quick and dead at His appearing and His kingdom (2 Tim. iv. 1). Who, writes St Peter of profane men, shall render an account to Him that is ready to judge both the quick and dead (1 Pet. iv. 5). For we shall not all sleep, i. e. the sleep of death, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump (1 Cor. xv. 51)...and the dead, both small and great, shall stand before the Judgment-seat of Christ (Rev. xx. 12).

4. According to their works. Moreover, it will extend to the thoughts (1 Cor. iv. 5), words (Mtt. xii. 36), and actions2 (Rev. xx. 13) of men. For He, before whom nations (Mtt. xxv. 32) will be then assembled, knoweth what is in man (Jn. ii. 25). hidden things of darkness, the counsels of the hearts (1

He will bring to light the and will make manifest Cor. iv. 5). He will exact

1 Quick means living, moving, from the A.-S. cwic, cwuc, Germ. queck. Comp. Lev. xiii. 10; Num. xvi. 30; Ps. lv. 15; cxxiv. 3; also Chaucer's Knight's Tale, 1017:

Nat fully quyk, na fully deed they were.

Shakespere, Hamlet, Act v. Sc. I :

'Tis for the dead, not for the quick.

See The Bible Word-Book, p. 393.

2 Beside the direct testimony of the Word of God we are convinced of a future judgment (1) by our conscience, (2) by reflection on God as a just God, (3) by the consent of almost all mankind. See Pearson, On the Creed, Art. vII.; Butler's Analogy, Bk. I. Ch. III.

a strict account of the deeds done in the body, whether they be good or whether they be evil (2 Cor. v. 10), and on His sentence will depend issues of inconceivable moment; for they that have done evil shall go away into everlasting punishment, but the righteous into life eternal (Mtt. xxv. 46).

5. The Judge, then, on this great and terrible Day will be no other than the Son of Man, whom Daniel foresaw coming with the clouds of heaven (Dan. vii. 13, 14). For though the right and power of judging inseparably pertains to God Almighty, whose creatures and servants we are1, yet He hath delegated this authority to His Son (Jn. vi. 27). All the revelations of Scripture imply that the future Judgment will be transacted in a regular, public, and most solemn manner, in the face and audience of all the world, before angels and men. But the glorious presence of God we could not endure. He dwelleth in the light which no man can approach unto, so that no man hath seen nor can see Him (1 Tim. vi. 16). Thou canst not see My face, said He to Moses, for there shall no man see Me and live (Exod. xxxiii. 20). As, then, the only-begotten Son, who is in the bosom of the Father (Jn. i. 18), alone ever declared, or manifested Him to His creatures, so to Him God hath delegated the universal and ultimate judgment of mankind, so that "as in our nature He performed all that was requisite to save us, as in our nature He was exalted to God's right hand to rule and bless us, so He shall in our nature appear to judge us?."

1 See Barrow's sermon On the Circumstances of the Future Judgment.

2 Barrow's Sermons. Compare also Pearson On the Creed, Art. VII. "The Father, who is only God, and never took upon Him either the nature of man or angels, judgeth no man (and the same reason reacheth also to the Holy Ghost); but hath committed all judgment to the Son, and the reason

6. Because He is the Son of Man, therefore is He decreed and determined by God to be our Judge (Jn. vi. 27). For this high office he unites proprieties which could not be found in any other even the highest archangel. For not only, as the Gospel records assure us, is He our Redeemer and endued with perfect equity of mind, and immutable love of right; not only has He the divine faculty of searching men's hearts, so that He knows all matters of fact that ever were, and can discern the right in every case; but He alone from experience of human life can possess that 66 exact temperament of affection toward man, which is requisite to the distribution of equal justice towards them, according to due measures of mercy and severity 1."

7. Summary. This, then, is the sum of the second part of the Christian Faith, "wherein is contained the whole story of our redemption by Jesus Christ'," His Incarnation, His sufferings under Pontius Pilate, His Death, His Burial, His descent into Hades, His Resurrection on the third day, His ascent into heaven, His session at the right hand of God, His future coming to judge the quick and the dead3.

why He hath committed it to Him is, because He is, not only the Son of God, and so truly God, but also the Son of Man, and so truly Man; because He is that Son of Man who suffered so much for the sons of men.'

1 Barrow.

2 Noell's Catechism.

3 After the words to judge both the quick and the dead, the Nicene Creed adds the clause Of whose kingdom there shall be no end, which is said to have been directed against the opinion of those "who taught that, at the Day of Judgment, the Word would return into the bosom of the Father, whence He came forth, and cease to have a distinct personal subsistence, and by consequence a distinct personal reign." Heurtley, pp. 139, 140.

CHAPTER IX.

ARTICLE VIII.

I believe in the Holy Ghost.

I. I believe. Having confessed our faith in God the Father, "who hath made us and all the world,” and in God the Son, "who hath redeemed us and all mankind," we now proceed to confess our faith in God the Holy Ghost, "who sanctifieth us and all the elect people of God." Before this Article repeat again the first word of the Creed, I believe, because of the many particulars concerning the Son and His work of Redemption which have intervened.

2. I believe in the Holy Ghost', then, or Holy Spirit, is the Eighth Article of the Creed, or, as it is more fully expressed in the Nicene Creed, I believe in the Holy Ghost, the Lord' and Giver of Life, who proceedeth from the Father and the Son, who with the Father and the Son together is worshipped and glorified, who spake by the Prophets3.

3. The Holy Ghost a Person. By these words we profess our belief that the Holy Ghost is "not a virtue, nor a gift, but a Person4." And this may be proved from Scripture. For He is called by our blessed

1 From A.-S. gást, G. geist, i.e. spirit, breath, opposed to body. Hence the expression in the Catechism " our ghostly enemy" our "spiritual enemy."

2 That is, the Lord God and the Giver of Life, Tò Kúpov καὶ τὸ ζωοποιόν. These words were added to the Nicene Creed at the second General Council of Constantinople; see Pearson On the Creed, Art. VIII., and the notes.

3 Compare the statements in the Athanasian Creed, and the words of the Fifth Article, The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory, with the Father, and the Son, very and eternal God.

4 Pearson On the Creed, Art. VIII.; Nicholson On the Catechism.