 |
Christianity teaches that the body as well as the soul is redeemed by the Lord Jesus Christ, "the Saviour of the body."[228] We are called to glorify God in our bodies, which are temples of the Holy Ghost, and we must give account for the deeds done in and through the body, as well as for those sins which are rather of the mind and will than of the body. The body will be raised and will be judged. God will bring to light all hidden things—actions forgotten by ourselves, deeds of which the world knows nothing, as well as those which memory retains and the world knows of. Before that "great and notable day" our bodies as well as our souls must have been purged, else we shall never see God. The bodies of the unjust will rise; but theirs will be resurrection to shame and everlasting contempt.
It is fitting that reward or punishment should be the portion of the same souls and bodies that have been faithful or unfaithful. Christ rose in the same body as He had before His death, and so shall we. How this is to be accomplished we cannot tell, but with God all things are possible, and faith rests with confidence in His power and in His Word. "We wait for a Saviour, the Lord Jesus Christ: who shall fashion anew the body of our humiliation, that it may be conformed to the body of his glory."[229] While the body is the same as that in which the soul tabernacled, it will undergo transformation. Christ will renew the bodily as well as the spiritual nature of His people. Every part of their being will be transformed, and their bodies, like Christ's, will be spiritual bodies. We are to be sanctified wholly; our whole spirit and soul and body preserved blameless unto His coming.[230] In this present life the body builds up a character which it will retain throughout eternity. Every act we do affects it, not for the time only, but for ever. The lost soul will assume the polluted body, and while it may shrink in horror from the union, will find no way of escape. "He that is filthy, let him be filthy still: and he that is holy, let him be holy still."[231] "Whatsoever a man soweth that shall he also reap,"[232] and the harvest will abide with him for ever.
* * * * *
ARTICLE 12
And the Life Everlasting
The great truth affirmed in the concluding article of the Creed is the Life Everlasting: "The wages of sin is death; but the gift of God is eternal life."[233] This life will be the portion of all who are acquitted in the day of judgment, and they will then enter upon new experiences. Death and hell shall be cast into the lake of fire, and the redeemed, no longer subject to imperfection, decay, or death, shall be raised to the right hand of the Father, where there is fulness of joy; to partake of those pleasures for evermore which have been purchased for them by the blood of the Lamb.
It is interesting to note the gradual development of this doctrine, which was first fully expressed by Him who brought life and immortality to light. We have the statement of the writer to the Hebrews that the faith of Old Testament saints had in view the continuance of life after death in "a better country, that is, an heavenly." Whether this faith grasped the doctrine of bodily resurrection, in addition to that of the immortality of the soul, we are not told. It is remarkable that throughout the books of Moses there is an absence of reference to the future life as a motive to holy living. Prosperity and adversity in this life are set forth as the reward or punishment of conduct, leading to the inference, either that retribution in the future life was not revealed, or that it exercised little practical influence. As time passed the doctrine of everlasting life for body and soul emerged in the Psalms and in the prophetical writings, but sometimes side by side with such gloomy views regarding death and its consequences as to leave the impression that belief in it was weak and fitful. In the long period that passed between the time when Old Testament prophecy ceased and the advent of Christ, the fierce persecutions to which the Jews were subjected appear to have strengthened their faith in a future life of blessedness, in which the body, delivered from the grave and again united to the soul, shall participate.
The author of the Apocryphal Book termed The Wisdom of Solomon thus records his belief:—
The souls of the righteous are in the hand of God, And no torment shall touch them. In the eyes of the foolish they seemed to have died; And their departure was accounted to be their hurt, And their journeying away from us to be their ruin, But they are in peace. For even if in the sight of men they be punished, Their hope is full of immortality: And having borne a little chastening they shall receive great good; Because God made trial of them, and found them worthy of Himself. As gold in the furnace He proved them, And as a whole burnt offering He accepted them. And in the time of their visitation they shall shine forth, And as sparks among stubble they shall run to and fro. They shall judge nations, and have dominion over peoples; And the Lord shall reign over them for evermore. They that trust in Him shall understand truth, And the faithful shall abide with Him in love; Because grace and mercy are to His chosen.[234]
Again he writes:—
The righteous live for ever, And in the Lord is their reward, And the care for them with the Most High. Therefore shall they receive the crown of royal dignity And the diadem of beauty from the Lord's hand.[235]
The happiness of the kingdom of heaven is in Scripture termed "life," because it constitutes the life for which man was created. Being made in the likeness of God, his nature can obtain full satisfaction, and his powers will expand into fruition, only when he enters upon a life which resembles, in proportion to its measure and capacity, the life of God. Jesus spoke of regeneration as entering into life. Those who receive the Gospel message and walk in the footsteps of Christ are said to be born again—to receive in their conversion the beginning of a new existence, of which the entrance of the infant into the world is a fitting emblem. They possess now not only a natural life, but a life hid with Christ in God, which is a pledge to them that "when he who is their life shall appear, they also shall appear with him in glory."[236] Knowledge of God the Father and of Jesus Christ, imparted by the Holy Spirit, is said by our Lord to be Life Eternal. "This is life eternal, to know thee the only true God, and Jesus Christ, whom thou hast sent."[237]
Standing at the end of the Creed, this article expresses the consummation of the work accomplished for man by the Three Persons of the Godhead. The Father created man and breathed into his nostrils the breath of life, that he might glorify God and enjoy Him for ever; and when, through the fall, man had forfeited the gift of life, God spared not His own Son, that, through His dying, pardon and blessed life might be brought within the reach of the fallen; the Son assumed human nature and suffered and died, that He might deliver men from death, temporal and eternal, and procure for them everlasting life; the Holy Ghost, the Giver of life, sanctifies the believer and makes him meet for the inheritance of the saints. All the means of grace were given for the purpose of convincing and converting men, and of preparing them for entrance into and enjoyment of the blessed life in eternity.
The Everlasting Life of the Creed covers more than the immortality of the soul. Even heathens grasped in some measure the fact that the spirit of man survives separation from the body; but life for the body in reunion with the soul is a doctrine of revelation. In the Pagan world various conflicting beliefs were held as to the condition of men after death. Some thought that existence terminated at death; others that men then lost their personality and were absorbed into the deity; and others that the spirit was released by death and then entered on a separate existence, possessed of personality and capable of enjoyment; but of the Christian doctrine of resurrection-life for soul and body in abiding reunion they were altogether ignorant. Those consolations which Christianity brings to the mourner were unknown. There is an interesting letter extant which was written to Cicero, the Roman orator, by a friend who sought to comfort him after the death of his daughter Julia, in which the consolation tendered strikingly marks the distinction between Pagan and Christian views regarding death. Cicero was reminded by his friend that even solid and substantial cities, such as those whose ruined remains were to be seen in Asia Minor, were doomed to decay and destruction; and if so, it could not be thought that man's frail body can escape a similar experience. This is poor comfort in comparison with the hope of glory which sustains the Christian under trial. He knows not only that his soul shall live for ever, but that the life of eternity is one in which the body too, then incapable of pain, weariness, or death, shall have part. "We know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens."[238]
Everlasting existence after resurrection will be the portion of the righteous and the wicked. Attempts have been made to explain away various emphatic Scripture statements regarding the doom of the ungodly, with the view of lessening its terrors; but, if we are to accept the plain meaning of these statements, there seems to be no reasonable interpretation of them which gives sanction to the belief that this doom can be escaped.
What is called the doctrine of Conditional Immortality finds not a few advocates and adherents, who hold that existence in the future state is exclusively for the faithful, and that the sentence to be executed upon the wicked at death or at judgment is annihilation. A different belief, termed "The Larger Hope," is maintained by others, who affirm that the punishment to which those dying impenitent are to be subjected will in time work reformation and cleansing, after which, restored to God's favour, they will enter upon a life of happiness.
It is a strong argument against such doctrines that the same word which our Lord employs to describe the permanent blessedness of the redeemed is used by Him to denote the punishment of the wicked. The reward and the punishment are both declared by Him to be everlasting or eternal. The same Greek word is in the English New Testament sometimes rendered eternal and sometimes everlasting. The portion of the righteous will be life—life everlasting; that of the wicked is described as consisting, not in annihilation or in terminable suffering, but in "everlasting destruction from the presence of the Lord, and from the glory of his power."[239]
While this article may be regarded as bearing upon the doom of the ungodly, it is rather to be viewed as affirming the eternal blessedness of the risen saints. The everlasting life begins on earth, but is perfected only in eternity. It is sometimes spoken of as a present possession: "He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life."[240] Again it is spoken of as a reward in futurity: "He shall receive an hundredfold now in this time ... and in the world to come eternal life."[241] Our knowledge of what that life will be is very limited. Human words cannot describe it; human beings in this life cannot understand it. We know that it will arise from knowledge of God. Men will be equal to the angels who see God. "Now we see through a glass darkly,"[242] but "we know that, when he shall appear, we shall be like him; for we shall see him as he is."[243]
Statements regarding the happiness of the saints are in Scripture expressed sometimes in negative and sometimes in positive terms. In the new heavens and the new earth the redeemed "shall hunger no more, neither thirst any more";[244] "There shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light."[245] Pain and sorrow and death can never touch them; they shall be delivered from perplexing doubts, from all misery and trouble. Care and anxiety shall be banished for ever, and God will wipe away all tears from every eye.
There are also many positive statements regarding the future life. Not only will there be the absence of all that is painful and productive of sorrow; those for whom it is prepared shall enter into rest. They shall possess abiding peace, and the joy of their Lord will become their own. Their bodies shall be like Christ's own glorious body, which, when transfigured on Tabor, shone as the sun, and was white as the light. They shall be satisfied, when they awake, with the Divine likeness.[246] "They shall shine as the brightness of the firmament, and as the stars for ever and ever."[247] They shall sit down with Christ upon His throne, and shall be rulers over cities. "They are as the angels of God in heaven."[248] In the many mansions of the Father's house there will be a place for every saint. Each will be rewarded according to his works. Some are to be raised to higher glory than others—some are to have authority over ten cities, and some are to bear rule over five—but all the saints will be happy in the eternal enjoyment of God's favour, which is life; and of His loving kindness, which is better than life.
* * * * *
APPENDIX
The, following arrangement is from Professor Lumby's History of the Creeds. It shows that the portions of the Apostolic Creed which do not appear in the earlier forms are very few. Irenaeus omits the conception by the Holy Ghost, while Tertullian inserts it. Neither Creed contains the first part of the fifth article, and in both the ninth and tenth are wanting. With these exceptions the substance of the Apostles' Creed was in circulation as early as A.D. 180.
THE APOSTLES' CREED. CREEDS OF ST. IRENAEUS CREEDS OF TERTULLIAN (A.D. 180). (A.D. 200).
1. I believe in God the I believe in one God, I believe in one God, Father Almighty, Maker the Father Almighty, who the Creator of the of heaven and earth: made heaven and earth; world, who produced all out of nothing ...
2. And in Jesus Christ And in one Christ Jesus, And in the Word His Son His only Son our Lord, the Son of God [our [Jesus Christ], Lord],
3. Who was conceived by Who was made flesh [of Who through the Spirit the Holy Ghost, born of the Virgin]; and Power of God the the Virgin Mary, Father descended into the Virgin Mary, was made flesh in her womb, and born of her;
4. Suffered under And in His suffering Was fixed on the cross Pontius Pilate, was [under Pontius Pilate]; [under Pontius Pilate]; crucified, dead, and was dead and buried; buried,
5. He descended into And in His rising from Rose again the third hell; the third day He the dead; day; rose again from the dead,
6. He ascended into And in His ascension in Was taken into heaven, heaven, and sitteth on the flesh; and sat down at the the right hand of God right hand of God; the Father Almighty;
7. From thence He shall And in His coming from He will come to judge come to judge the quick heaven ... that He may the wicked to eternal and the dead. execute just judgment on fire. all.
8. I believe in the Holy And in the Holy Ghost. And in the Holy Spirit Ghost; sent by Christ.
9. The Holy Catholic Church; the Communion of saints;
10. The Forgiveness of sins;
11. The Resurrection of And that Christ shall And that Christ will, the body; come from heaven to after the revival of raise up all flesh ... both body and soul with 12. And the and to adjudge the the restoration of the Life Everlasting. impious and unjust ... flesh, receive His holy to eternal fire, and to ones into the enjoyment give to the just and of life eternal and the holy immortality and promises of heaven. eternal glory.
* * * * *
TRANSCRIBER'S CHANGES:—
Footnote 016 amended from "1 Peter iii. 1." to "1 Peter iii. 15."
Footnote 198 amended from "1 Rom v. 19" to "Rom v. 19"
Footnote 243 amended from "2 John iii. 2" to "1 John iii.2."
* * * * *
FOOTNOTES
[Footnote 001: John xi. 25, 26.]
[Footnote 002: Matt, xxviii. 20.]
[Footnote 003: 1 Cor. xv. 1-4.]
[Footnote 004: Rom. vi. 17.]
[Footnote 005: Gal. vi. 16.]
[Footnote 006: 1 Tim. vi. 20.]
[Footnote 007: 2 Tim. i. 13, 14.]
[Footnote 008: See Appendix]
[Footnote 009: Rom. x. 10.]
[Footnote 010: Rom. x. 17.]
[Footnote 011: Heb. xi. 3.]
[Footnote 012: Table-Talk, 1852, p. 144.]
[Footnote 013: 1 John v. 9.]
[Footnote 014: Heb. xi. 6.]
[Footnote 015: Heb. xi. 6.]
[Footnote 016: 1 Peter iii. 15.]
[Footnote 017: See Handbook of Christian Evidences, Principal Stewart, chap. i.]
[Footnote 018: Deut. vi. 4.]
[Footnote 019: Gen. i. 26; iii. 22; xi. 7. Different views have been taken of these passages. Some commentators think the plural forms represent the plural of majesty. There is, however, no indication in the Old Testament or in ancient monumental inscriptions that sovereigns had adopted this style of speech. Nebuchadnezzar and Darius begin their proclamations with the singular first personal pronoun "I"; not with the plural "We" which modern kings assume. On the Moabite stone Mesha uses "I," not "We," throughout the inscription in which he records his achievements. Another view is that Moses, accustomed to hear of the numerous gods of Egypt, used the plural inadvertently. This supposition does not accord with any view of inspiration held by evangelical churches. The interpretation which regards the passages as early indications of the doctrine of the Trinity is simple and natural, and accords with the principle of gradual revelation which is apparent in Scripture.]
[Footnote 020: Job xi. 7.]
[Footnote 021: Deut. xxix. 29.]
[Footnote 022: John x. 30.]
[Footnote 023: John xvii. 5.]
[Footnote 024: See Hodge's Systematic Theology, vol. i. p. 444.]
[Footnote 025: Psalm lxxvi. 10.]
[Footnote 026: Rom. viii. 28.]
[Footnote 027: Rom. i. 20.]
[Footnote 028: Confessions, Bk. x. chap. vi.]
[Footnote 029: Luke ii. 34.]
[Footnote 030: Acts viii.]
[Footnote 031: 2 Tim. ii. 17.]
[Footnote 032: 2 Tim. i. 15.]
[Footnote 033: See Landmarks of Church History, by Professor Cowan, D.D., p. 16.]
[Footnote 034: Isaiah ix. 6.]
[Footnote 035: Matt. i. 21.]
[Footnote 036: Col. iv. 11.]
[Footnote 037: Matt. xxi. 11.]
[Footnote 038: Matt. i. 23.]
[Footnote 039: Acts iv. 12.]
[Footnote 040: Phil. ii. 9-11.]
[Footnote 041: John i. 41.]
[Footnote 042: John iv. 29.]
[Footnote 043: Matt. xvi. 16, 17.]
[Footnote 044: Acts xviii. 28.]
[Footnote 045: John ix. 22.]
[Footnote 046: Psalm xlv. 7; Heb. i. 9.]
[Footnote 047: John xx. 31.]
[Footnote 048: Psalm ii. 7.]
[Footnote 049: Isaiah ix. 6.]
[Footnote 050: John i. 1, 14 (R.V.).]
[Footnote 051: Heb. i. 1-3.]
[Footnote 052: John i. 49.]
[Footnote 053: John xi. 27.]
[Footnote 054: John viii. 58.]
[Footnote 055: Prov. viii. 22, 30.]
[Footnote 056: Matt. xxvi. 63; Mark xiv. 61.]
[Footnote 057: Matt. xxvi. 65, 66.]
[Footnote 058: Matt. xxviii. 6.]
[Footnote 059: John xx. 2.]
[Footnote 060: 1 Cor. xi. 23.]
[Footnote 061: 1 Cor. viii. 6.]
[Footnote 062: Matt. xxviii. 18.]
[Footnote 063: Matt. xi. 27.]
[Footnote 064: John iii. 35.]
[Footnote 065: Phil. ii. 9-11.]
[Footnote 066: Acts x. 36.]
[Footnote 067: Rev. xvii. 14.]
[Footnote 068: Isaiah xxvi. 13.]
[Footnote 069: Ques. 22.]
[Footnote 070: Mark i. 1.]
[Footnote 071: Mark i. 11.]
[Footnote 072: John i. 1-3.]
[Footnote 073: Isaiah vii. 14.]
[Footnote 074: See The Origin and Connection of the Gospels of Matthew, Mark, and Luke, and The Voyage and Shipwreck of St. Paul, by Mr. Smith of Jordanhill.]
[Footnote 075: Luke i. 29, ii. 19, 51.]
[Footnote 076: Vol. i. p. 376.]
[Footnote 077: John xix. 26, 27]
[Footnote 078: John v. 31]
[Footnote 079: Col. iii. 11.]
[Footnote 080: Acts x. 35.]
[Footnote 081: 1 Cor. i. 23.]
[Footnote 082: Pearson On the Creed, vol. i. p. 337.]
[Footnote 083: 1 Peter iii. 18.]
[Footnote 084: Isaiah liii. 5. In this chapter, which all the earlier Jewish authorities understood to refer to Messiah, there are no fewer than eleven expressions which clearly describe the vicarious character of these sufferings. See Speaker's Commentary, in loco.]
[Footnote 085: Luke xii. 50.]
[Footnote 086: John xii. 33.]
[Footnote 087: Matt. xx. 28; xvii. 22; xxvi. 2; John x. 11.]
[Footnote 088: John x. 17.]
[Footnote 089: Isaiah liii. 7.]
[Footnote 090: Matt. xxii. 29.]
[Footnote 091: Luke xxiv. 25, 26.]
[Footnote 092: Matt. ii. 13-15.]
[Footnote 093: John i. 11; John vii. 5; Heb. xii. 3.]
[Footnote 094: Matt. xxvi. 39.]
[Footnote 095: Heb. ii. 10.]
[Footnote 096: Heb. iv. 15.]
[Footnote 097: Gal. iii. 13.]
[Footnote 098: Heb. ix. 22.]
[Footnote 099: 1 Cor. xv. 3.]
[Footnote 100: Rev. v. 6.]
[Footnote 101: Matt. xxvi. 26, 28.]
[Footnote 102: Rom. v. 10.]
[Footnote 103: Col. i. 14.]
[Footnote 104: John x. 17, 18.]
[Footnote 105: 1 Peter ii. 24.]
[Footnote 106: Rom. v. 9.]
[Footnote 107: Rom. iii. 25, 26.]
[Footnote 108: Rom. v. 18, 19.]
[Footnote 109: Rev. i. 18.]
[Footnote 110: Isaiah liii. 8, 9.]
[Footnote 111: Deut. xxi. 22, 23.]
[Footnote 112: John xix. 31.]
[Footnote 113: Mark xv. 46.]
[Footnote 114: Luke xxiii. 53 (R.V.).]
[Footnote 115: Matt. xxvii. 63, 64.]
[Footnote 116: Matt. xxvii. 65, 66.]
[Footnote 117: Luke xvi. 19-26.]
[Footnote 118: Mark xv. 37.]
[Footnote 119: Luke xxiii. 46.]
[Footnote 120: Ques. 50.]
[Footnote 121: Heb ii. 17.]
[Footnote 122: John iii. 13.]
[Footnote 123: Heb. ix. 27.]
[Footnote 124: S.C. Ques. 37.]
[Footnote 125: 1 Peter ii. 24.]
[Footnote 126: Heb. x. 14, 26, 27.]
[Footnote 127: John i.; 1 Tim. iii.]
[Footnote 128: See Principal Stewart's Handbook of Christian Evidences, chap. vi.]
[Footnote 129: Jesus appears to have shown Himself during the forty days after His Resurrection at least ten times, viz.—
1. To Mary Magdalene, Mark xvi. 9; John xx. 11-18.
2. To two disciples, Mark xvi. 12; Luke xxiv. 13-32.
3. To Peter on same day, Luke xxiv. 34; Cor. xv. 5.
4. To ten Apostles, Thomas only being absent, John xx. 19-25.
5. To all the Apostles, Mark xvi. 14; John xx. 26-29; 1 Cor. xv. 7.
6. To the women at the sepulchre, Matt, xxviii. 9, 10.
7. To the Apostles, and at this time probably to five hundred others, on a mountain in Galilee, Matt, xxviii. 16-20; 1 Cor. xv. 6.
8. To seven disciples at Tiberias, John xxi. 1-24.
9. To James, 1 Cor. xv. 7.
10. To the Apostles at His Ascension, Mark xvi. 15-18: Luke xxiv. 44-50; Acts i. 4-8; 1 Cor. xv. 7.
These seem to be all the appearances recorded, but there were probably many others, Acts i. 3. After His Ascension He appeared to Saul of Tarsus, Acts ix. 3-18; 1 Cor. xv. 8. He was seen by Stephen also, Acts vii. 55, 56.]
[Footnote 130: Acts ii. 25-32.]
[Footnote 131: John ii. 19.]
[Footnote 132: John xvi. 16.]
[Footnote 133: For proof of this, see Mark xvi. 1; Luke xxiii. 56 and xxiv. 1; Luke xxiv. 11; John xx. 9; John xx. 11-18; Luke xxiv. 13-32; Mark xvi. 13; Luke xxiv. 37, 41; John xx. 25; Mark xvi. 14; Matt. xxviii. 17.]
[Footnote 134: 1 Cor. xv. 14.]
[Footnote 135: 1 Peter i. 3.]
[Footnote 136: Rom. i. 4.]
[Footnote 137: Acts i. 22.]
[Footnote 138: Rom. x. 9.]
[Footnote 139: Acts x. 40, 41.]
[Footnote 140: Acts i. 8.]
[Footnote 141: Matt, xxviii. 20.]
[Footnote 142: Luke xxiv. 50, 51.]
[Footnote 143: Heb. viii. 4.]
[Footnote 144: Heb. ix. 24.]
[Footnote 145: Acts i. 9.]
[Footnote 146: 1 Kings ii. 19; Psalm xvi. 11; Heb. ix. 24.]
[Footnote 147: Ephes. iv. 11, 12.]
[Footnote 148: 2 Cor. v. 20.]
[Footnote 149: Matt. iii. 16; Acts x. 38.]
[Footnote 150: Ephes. i. 22.]
[Footnote 151: Heb. i. 13.]
[Footnote 152: Acts i. 11.]
[Footnote 153: John xiv. 2, 3.]
[Footnote 154: Matt. xvi. 27.]
[Footnote 155: Rev. i. 7.]
[Footnote 156: Matt. xxiv. 36.]
[Footnote 157: Titus ii. 13.]
[Footnote 158: 1 Thess. iv. 16, 17.]
[Footnote 159: 1 Cor. xv. 51, 52.]
[Footnote 160: Acts x. 42.]
[Footnote 161: 2 Tim. iv. 1.]
[Footnote 162: John v. 22.]
[Footnote 163: Matt. xii. 35]
[Footnote 164: Matt. x. 26.]
[Footnote 165: Acts xix. 2.]
[Footnote 166: John vii. 39.]
[Footnote 167: Acts xiii. 2.]
[Footnote 168: Acts v. 4.]
[Footnote 169: Rom viii. 11.]
[Footnote 170: 1 Cor. ii. 10.]
[Footnote 171: Ps. cxxxix. 7.]
[Footnote 172: 2 Peter 1, 21.]
[Footnote 173: 2 Tim iii. 16.]
[Footnote 174: Luke i. 35.]
[Footnote 175: John xvi. 15.]
[Footnote 176: John xiv. 17.]
[Footnote 177: 1 Cor. vi. 19.]
[Footnote 178: John xiv. 23.]
[Footnote 179: Ephes. ii. 22.]
[Footnote 180: Rom. viii. 9.]
[Footnote 181: John xxi. 7.]
[Footnote 182: Ephes. i. 14.]
[Footnote 183: Acts v. 29.]
[Footnote 184: 2 Cor. vi. 16; John xvi. 13.]
[Footnote 185: See The New Testament and its Writers, by Dr. M'Clymont (Guild Library), p 123, note 1.]
[Footnote 186: Eccles. vii. 20.]
[Footnote 187: Ephes. v. 25-27.]
[Footnote 188: Acts x. 34, 35 (R.V.).]
[Footnote 189: Ephes. ii. 20.]
[Footnote 190: Ephes. iv. 4-6.]
[Footnote 191: 1. Cor. i. 2 (R.V.).]
[Footnote 192: Epistle to Smyrna, c. 8.]
[Footnote 193: Acts ix. 32.]
[Footnote 194: 2 Cor. i. 1.]
[Footnote 195: Heb. xii. 23.]
[Footnote 196: Heb. xi. 4.]
[Footnote 197: Rev. vi. 10.]
[Footnote 198: Rom. v. 19]
[Footnote 199: 1 John i. 8.]
[Footnote 200: Ques. 14.]
[Footnote 201: Chap. ix.]
[Footnote 202: Luke xxiv. 47.]
[Footnote 203: Matt. iv. 17.]
[Footnote 204: Acts ii. 38.]
[Footnote 205: Acts v. 31.]
[Footnote 206: 2 Cor. vii. 10.]
[Footnote 207: 1 John i. 8.]
[Footnote 208: Heb. xi. 6.]
[Footnote 209: Rom. v. 1.]
[Footnote 210: James i. 6, 7 (R.V.).]
[Footnote 211: Psalm li. 10.]
[Footnote 212: Titus ii. 12.]
[Footnote 213: Job xix. 25.]
[Footnote 214: Isaiah xxvi. 19.]
[Footnote 215: Dan. xii. 2.]
[Footnote 216: 2 Maccabees, chap. vii.]
[Footnote 217: John xi. 24.]
[Footnote 218: John v. 28, 29.]
[Footnote 219: Matt. xxii. 29.]
[Footnote 220: Rev. xx. 12, 13.]
[Footnote 221: 1 Thess. iv. 15, 17 (R.V.).]
[Footnote 222: 2 Cor. v. 10.]
[Footnote 223: 1 Cor. vi. 14.]
[Footnote 224: John v. 21.]
[Footnote 225: Rom. viii. 11.]
[Footnote 226: 1 Cor. xv. 21, 22.]
[Footnote 227: Rom. vi. 5.]
[Footnote 228: Ephes. v. 23.]
[Footnote 229: Phil. iii. 20, 21 (R.V.).]
[Footnote 230: 1 Thess. v. 23.]
[Footnote 231: Rev. xxii. 11.]
[Footnote 232: Gal. vi. 7.]
[Footnote 233: Rom. vi. 23.]
[Footnote 234: Wisdom, chap. iii. 1-9 (R.V.).]
[Footnote 235: Chap. v. 15, 16 (R.V.).]
[Footnote 236: Col. iii. 4.]
[Footnote 237: John xvii. 3.]
[Footnote 238: 2 Cor. v. 1.]
[Footnote 239: 2 Thess. i. 9.]
[Footnote 240: John v. 24.]
[Footnote 241: Mark x. 30.]
[Footnote 242: 1 Cor. xiii. 12.]
[Footnote 243: 1 John iii. 2.]
[Footnote 244: Rev. vii. 16.]
[Footnote 245: Rev. xxii. 5.]
[Footnote 246: Psalm xvii. 15.]
[Footnote 247: Dan. xii. 3.]
[Footnote 248: Matt. xxii. 30.]
* * * * *
SOME BOOKS ON THE APOSTLES' CREED OR BEARING UPON ARTICLES THEREOF
1. The History of the Apostles' Creed. Anon. 1719.
2. An Exposition of the Creed. By John Pearson, D.D., Bishop of Chester. 1820.
3. An Exposition of the Creed. By Robert Leighton, Archbishop of Glasgow. 1825.
4. The Creeds of the Church in their Relation to the Word of God. Hulsean Lecture, 1857. By Charles Anthony Swainson.
5. Lectures in Divinity. By George Hill, D.D. Edinburgh, 1837. 4th edition.
6. The Fatherhood of God. By Thomas J. Crawford, D.D., Professor of Divinity in the University of Edinburgh. 1867.
7. Theism, being the Baird Lecture for 1876. By Robert Flint, D.D., Professor of Divinity in the University of Edinburgh. 1877.
8. Anti-Theistic Theories, being the Baird Lecture for 1877. By Robert Flint, D.D. 1879.
9. The Historic Faith. By B.F. Westcott, D.D., D.C.L., Bishop of Durham. 1883.
10. The Creeds of Christendom. By Philip Schaff, D.D., 1877.
11. The History of the Creeds. By J. Rawson Lumby, D.D. 1887.
12. An Exposition of the Apostles' Creed. By J.E. Yonge, M.A. 1888.
13. The Foundations of the Creed. By Harvey Goodwin, D.D., D.C.L., Bishop of Carlisle. 1889.
14. Outlines of Christian Doctrine. By the Rev. H.C.G. Moule, M.A. 1889.
15. The Faith of the Gospel. By Arthur James Mason, B.D. 1889.
16. Rudiments of Theology. By John Pilkington Norris, D.D.
17. The Creed in Scotland. By James Rankin, D.D. 1890.
18. The Apostles' Creed. Sermons by Robert Eyton. 1890.
19. Christian Theism. By C.A. Row, M.A. 1890.
20. Christianity in Relation to Science and Morals. By Malcolm MacColl, M.A. 1891.
21. Primary Convictions. By William Alexander, D.C.L., Bishop of Derry. 1893.
22. The Apostles' Creed, its Relation to Primitive Christianity. By H.B. Swete, D.D. 1894.
23. The Nicene Creed. By H.M. Thomson, M.A. 1894.
24. Dissertations on Subjects connected with the Incarnation. By Charles Gore, M.A. 1895.
25. Defence of the Christian Faith. By Professor F. Godet. 1895.
THE END
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