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e and essence, and three in Persons. "God *"* though interchangeable terms, are not the Sa refers to the nature, "LORD" to the essence or As God, He is one in nature-uncreated and e

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AS LORD, He is also one in essence or subst this (one essence or substance) is constituted by ent Persons or "subsistences"-" Father," "Son y Ghost." This form of essence, Triune, makes ..." the same that He called Adam when He created zane in order to receive the life of his Maker. But een, being in God uncreated, makes Him, what His cre mage is not, “living" or self-subsisting Man. The do

,"LORD God," or "Jehovah God," comprises and esses both essence and nature (Man eternal), and also one araber, and unity in the sense of wholeness or entirety I was more than merely respect for its signification, t ed the scribe to avoid the use of the word "LORD" (Jehova owing that Jesus was accused of claiming this Name AM." he feared by using it to compromise himself. He w raid to admit that the "One LORD" of Moses might be a ty in unity, and so missed the opportunity of becomi memorable, as a doctor of the law, by finding and confessi what Moses in his holy zeal and care had hidden; but whi De greater Prophet, by reasoning and preaching, was conti

* that there was some distinction in these different appellations was early pe wed, and various explanations were employed to account for it. Tertullian o socved that God was not called Lord (kúptog) till after the creation, and in cons icace of it; while Augustine found in it an indication of the absolute dependend won upon God. Chrysostom considered the two names, Lord and God, a eg, valeat, and the alternate use of them arbitrary." Smith's "Dictionary of th Rose" Article, JEHOVAH,

#“ \\ hat I denominate a Person, is a subsistence in the Divine essence, which i recked to the others, and yet distinguished from them by an incommunicable prop By the word subsistence we mean something different from the word essence.' Crvaux lusetutes, Vol. 1, Book I, Chap. xiii, p. 121.

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g" It ve beleve not that I am He," &c. “It should be noticed that the word here (and in verse 28) printed in Italics, and is therefore not expressed in the chock (See on o; so that the literal translation is, 'If ye believe not that I AN New Test, Com., St. John viii. 24.

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ually endeavoring to make the Jews discover, without committing Himself by plainly saying that in their "One" is included the Messianic and Christian "Three." But far more

than this befell him. By rejecting the Master's quotation for another of his own choosing, he came short of "the Kingdom of God," and showed himself lacking in the perfect faith of "Israel."

Though to Moses alone had been revealed the form, a trinity in unity, in which Jehovah subsists as Father, Son or "Word," and Spirit, yet the Jews of old knew Him by these names, for they were not strange to their degenerate sons when the Messiah used them. Had, then, these boasted "disciples of Moses" held fast to them, or only to his formula of "Hear, O Israel; the LORD our God is one LORD," they might have apprehended the possibility of their Messiah's eternal Sonship. Then, in further learning the "mystery "* of the Name Jehovah (triune and life-giving, as Christ revealed it), they might also have come to acknowledge the fact of this Sonship. But having believed not the writings of Moses, how could they believe the words of Christ? With the watchword of the Jewish church, the head of the Christian accepted the challenge of the lawyer, who, by the question, "Master, which is the first commandment of all?" stood up to try the marvelous teacher that also tested him. He, more wary than just, proved unequal to the occasion which would have made him. great, and the immortality and triple blessing were limited to him who should yet declare publicly, in the belief and love of it, the eternal Sonship of the Messiah, and consequently the incarnation, and that which inevitably followsthe similarity of God's and man's essential being.

How the Messiah must have prized the impulsive, uncalculating, and unreasoning spirit of Simon Bar-Jona, which,

"It seems that the new revelation was not of the Name Jehovah, but of the mystery contained in the Name of four letters: this mystery was partially unfolded to Moses, but was to be more fully declared by Christ in His gospel (see Ps. lxxxiii. 18)." Old Test. Com., Exodus vi. 3.

-reaching sequences, should prompt 1 without fear or reservation! Wi safession on the feeble and hesitating a the people, "When the Christ cometh des than these which this man hath de contrast to the protest of the Jews,

and Thou hast a devil!" Is it any w this confession, Jesus promised he shou Scene:" or, on hearing it, should pronounce

The Divine Sonship of the 'Christ, in its fi assolutely necessary should be declared b n order that He might be clear of the bloo es and murderers," and of all men.

s of His claim, therefore, was very well un ne Jews when they said to Pilate, “We have a

aw he ought to die, because he made himself Se Nothing short of this unmistakable ackno we'd have induced their Messiah to give

into their hands. There was to be no do case of His martyrdom. While He was subr new were crucifying, the church and the world w att was solely because He had declared and ma

He was both the created, and the begotten Son God Then the church and the world (in a bet nar the Jews and Gentiles who stood around a xxx. The predicted would sit at the foot of His cross, a Pope moessity of His death, reach the compleme and sinners. The prophecy, "And I, if I you the earth, will draw all men unto me," is estant Allment, and shall culminate in the r a great multitude, which no man can numbe

alcons and kadreds, and people, and tongues."

100 da of "esus of Nazareth to be their Messia

1 x was to de Jows so incontestable, that had He bee Power Rsworder it and miraculous powers for the Baan zynen alone, and solely for their tempora

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advantage, the cry of the multitudes, "Hosanna to the Son of David!" would speedily have resulted in His actual coronation. But when He hinted of still higher claims, and a subordination of these most notable gifts to a will superior to His own and theirs, for a spiritual purpose, world-wide and universal, the cry at once arose, "We will have no king but Cæsar!" Or, had He been willing to forego, in its highest sense, the title of "the Son of God," the shout of "Crucify him! crucify him!" had never arisen. Of sin, the Jews could not and would not believe themselves guilty. "Children of Abraham" they protested they were, and shut their eyes to the fact that before Abraham, Adam was their father, and that through the malice of Satan, Adam had fallen away from God.

An apprehension of the trinity of Jehovah and that which follows, the power to communicate His life, and which it was. the mission of Jesus to teach and confirm, being wholly wanting in the Jews, they could no more bear the arguments that fell from His lips, than endure the light that beamed from His person and shone in His works. The merciful veil (His mortal humanity) that covered the truth for the disciples, and through which it came to them tempered by their own faith and love, the Jews rejected. They held that "Christ abideth. forever," and that of His earthly kingdom "there shall be no end." Putting Him to the proof, by death, that He was really mortal, they mockingly said: "Let Christ the King of Israel descend now from the cross, that we may see and believe," and found to their dismay, when He was slain, that God without Him is a blinding light and a consuming fire. Having no faith, they had no patience, and would not wait to hear that if God had sent them a prophet whose mission forced them to the brink of despair, it was because He had also sent Him to throw Himself between them and that gulf as a deliverer. And so they condemned Him to death.

IX.

NOTICES OF NEW BOOKS.

SYSTEM OF CHRISTIAN THEOLOGY. By Henry B. Smith, D.D., LL.D. Edi William S. Kerr, D.D., Professor of Theology in Hartford Theological nary. Fourth Edition, Revised. With an Introduction by Thom Hastings, D.D., LL.D. New York: A. C. Armstrong & Son. 1890. $2.00.

The first edition of this work was published in 1884, and we ca attention to it in the December number of this REVIEW for year. We then pronounced it a valuable and interesting vol that deserved a place in the library of every minister and stu of theology. This judgment has been confirmed by the years have since passed by. It is now recognized as a standard work Christian Doctrine, not only among Presbyterians, in one of wh Seminaries the author was a professor, but in the Church at la

This new edition is prefaced with a brief introduction by F Dr. Thomas S. Hastings, President of Union Theological Semina and has added to it a Scriptural Index not in former editions. 7 foot-notes have also been revised and typographical errors ha been corrected. In its present form the volume is accordingly m desirable than ever before. Though offered at a very low pri the printing, paper and binding are all good. Our readers w have not already secured a copy of it, will do well to buy it a carefully study it. Its views throughout are sound and scriptura which is more than can be said of some other systems of Christi Theology.

THE MIRACLES OF OUR SAVIOUR. Expounded and Illustrated. By William N Taylor, D.D., LL.D., Pastor of the Broadway Tabernacle. New York: A. Armstrong Son. 1890. Price, $1.75.

This volume is a worthy companion to the author's book on th Parables of Our Saviour, and is possessed of the same admirabl qualities. The first chapter, which is introductory, defines the natur of the Scripture miracles, and considers and ably answers the ob jections which have been urged against them. The thirty-two chapters which follow are devoted to the consideration of the differ ent miracles which according to the Gospels our Lord wrought during His public ministry on earth. The aim of the author in their treatment has been throughout expository and practical, rather

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