2. And concerning these two comings, Malachi the Prophet says, And the Lord whom ye seek shall suddenly come to His temple Mal. iii. 1–3.; behold one coming.  And again of the second coming he says, And the Messenger of the covenant whom ye delight in.  Behold, He cometh, saith The Benedictine Editor by omitting λέγει, obtains the sense, He cometh, even the Lord Almighty.  But λέγει is supported by the mss. of Cyril, as well as by the Septuagint and Hebrew. the Lord Almighty.  But who shall abide the day of His coming? or who shall stand when He appeareth?  Because He cometh in like a refiner’s fire, and like fullers’ herb; and He shall sit as a refiner and purifier.  And immediately after the Saviour Himself says, And I will draw near to you in judgment; and I will be a swift witness against the sorcerers, and against the adulteresses, and against those who swear falsely in My Name Mal. iii. 5., and the rest.  For this cause Paul warning us beforehand says, If any man buildeth on the foundation gold, and silver, and precious stones, wood, hay, stubble; every man’s work shall be made manifest; for the day shall declare it, because it shall be revealed in fire 1 Cor. iii. 12..  Paul also knew these two comings, when writing to Titus and saying, The grace of God hath appeared which bringeth salvation unto all men, instructing us that, denying ungodliness and worldly lusts, we should live soberly, and godly, and righteously in this present world; looking for the blessed hope, and appearing of the glory of the great God and our Saviour Jesus Christ Titus ii. 11.  The Benedictine Editor adopts τοῦ Σωτῆρος instead of ἡ σωτήριος against the authority of the best mss. of Cyril..  Thou seest how he spoke of a first, for which he gives thanks; and of a second, to which we look forward.  Therefore the words also of the Faith which we are announcing were just now delivered thus νῦν παρεδόθη.  Cyril means that at the beginning of this present Lecture he had delivered to the Catechumens those articles of the Creed which he was going to explain.  Compare Cat. xviii. 21, where we see that Cyril first announces (ἐπαγγέλλω) the words which the learners repeat after him (ἀπαγγέλλω). The clause, Whose Kingdom shall have no end, was not contained in the original form of the Creed of Nicæa, a.d. 325, but its substance is found in many earlier writings.  Compare Justin M. (Tryph. § 46:  καὶ αὐτοῦ ἐστιν ἡ αἰώνιος βασιλεία); Const. Apost. vii. 41; the Eusebian Confessions 1st and 4th Antioch, and the Macrostich, a.d. 341, 342, 344.  Bp. Bull asserts that the Creed of Jerusalem, containing this clause, was no other than the ancient Eastern Creed, first directed against the Gnostics of the Sub-Apostolic age (Judicium Eccl. Cathol. vi. 16).; that we believe in Him, who also ascended into the heavens, and sat down on the right hand of the Father, and shall come in glory to judge quick and dead; whose kingdom shall have no end.