work of deliverance and redemption, at the same time maintaining, in the world, the idea of a Divine Deliverer still at the head of the universe. When YAHVEH appears upon earth as the Messiah, and by his incarnation becomes our "elder brother," he bears another name, Christ, "the anointed," and is called the Son.

A joint interest in the one object of the economy of this world, is also in the New Testament expressed by the terms Father and Son, as distinctive of the Divine personalities. engaged in the work, as in the Old Testament that idea is conveyed by an interchange of the name of the Deliverer,

YAHVEH.

We have seen the origin and history of the term YAHVEH in the Old Testament. Yet superstition and false philosophy had so blinded the hearts of the Jewish nation that they know him not. Witness the following declaration of the Talmud Sanhedr.: "Etiam qui pronunciat nomen (Dei) suis literis, non est ei pars in seculo futuro." This was the superstition in the mind of Josephus when he wrote: "The name of God is a name not lawful to be uttered." That a similar tradition prevailed with respect to the law, or the ten commandments, is shown by the further remark of Josephus, in reference to these, “which," he says, "it is not lawful for us to write in their own words." This latter superstition may be taken as a measure of the value of the for

mer.

Thus YAHVEH, the original name of the Promise, being veiled in superstition, and its meaning lost, we find the Expectation of the World represented by a new term. The Hebrew people now (before the coming of Christ), in common with the rest of the civilized world, have adopted a new language. In that language, which, spreading from the great centre of philosophy and art, merged all nationalities in one common tongue, the Expectation of the World is represented by a term adapted, through the medium of this universal language, to the comprehension, not of one nation only, but of the whole world. This term is in familiar use, as representing the expected Messiah; it is a Greek word, VOL. XIV. No. 53.

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the precise equivalent of the Old Hebrew YAHVEH, and its historical origin and growth are in a measure parallel.

'O 'Epxóμevos, "The Coming One," or "He who is to come," represents, again, not the Expectation of a nation, but of the world. Thus John, hearing the fame of Jesus, sent unto Him two disciples, with this question: "Art thou ó épxóuevos (the coming one), or look we for another?" We shall find this term adopted by the risen Saviour, and given through John, in Revelation, as a watch-word to his church, directing their expectation, again, to his second coming. Thus the promise of the ancient name YAHVEH having been fulfilled, another term, in another language, has arisen, to be adopted and proclaimed to the world as the equivalent of the memorial name YAHVEH, the design of both being, to keep alive in the mind the great idea — Behold I come! Watch!

We have seen the foundation for a distinction of personalities, laid in the very beginning of the Old Testament, gradually becoming more and more developed, till in the New Testament, it is made prominent in the relation of Father and Son. Throughout the Epistles, the distinction is, in a great measure preserved by the terms Ocós (God) and Kúpios (Lord), as applied to Father and Son; cós, however, often standing for the plural personality. Kúpios is also sometimes interchanged with eós; almost uniformly however, throughout the New Testament, it is a term applied to Christ.

It is a little remarkable, that the term Kúpios (Lord), through the Septuagint, and the Greek of the New Testament, is made to represent, first, YAHVEH, and then Christif there is no design of identifying the two-for, from the very beginning to the end, Christ is made to appear as Kúpios, (Lord,) to the glory of God the Father.

The necessary inference from the foregoing historical investigation seems to be the following: He who appears in the New Testament as God the Father, and of whom Christ declares, No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, he

hath declared him; who in the Epistles is spoken of as Ocós, nowhere in the Old Testament appears as a distinct personality, save as appointing and sanctioning the work of

YAHVEH ELOHIM.

YAHVEH, or YAHVEH ELOHIM, enters into relation with man, walks with him in the garden, communes with the patriarchs, delivers from bondage, proclaims the law, sends his prophets, comes to his own, is rejected and crucified, ascends into glory, and will come again to judge the quick and the dead! Zech. xii.: "... saith YAHVEн, who stretcheth forth the heavens, and layeth the foundations of the earth. .... They shall look upon мE whom they have pierced, and shall mourn." . . . Rev. 1:7-9. 22:13. "Behold, he cometh with clouds! and every eye shall see him, and they also which pierced him, and all kindreds of the earth shall wail because of him. . . . . . I am Alpha and Omega, the beginning and the end, the first and the last. v Kai ὁ ἦν καὶ ὁ ἐρχόμενος, ὁ παντοκάτωρ, who is, and who was, and who is TO COME, The Almighty (Heb. El Shaddai).

Here Christ announces himself as El Shaddai, The Almighty, as Alpha and Omega, the beginning and the end, the first and the last, who began of old the work of the world's redemption, and who will complete that work at the final judgment. These terms, standing thus at the close of a completed revelation of the work of redemption, bringing together in one person all the names under which the Divine nature had revealed itself to man, from the very beginning of that work to its end, seem emphatically to enforce the interpretation, to the exclusion of any other, that the speaker Christ is the only person who has taken upon himself that work, from the beginning to the end of time.

The idea prevailing among commentators, that the proposition ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος, is to be metaphysically interpreted, as expressing "eternity of being," is founded solely upon the supposition that it is an Apocalyptic expansion of the "I am" interpretation of the name Jehovah, or YAHVEH, in Ex. 3: 15. But this rendering of the name YAHVEн, has been shown to be without foundation,

either in exegesis or history. Consequently, the passage under consideration must be looked at as standing by itself. In so considering it, we find that the very terms of the proposition excluded the metaphysical rendering. Since the Greek would require ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐσόμενος, “who is, and who was, and who will be," instead of "who is, and who was, and who will come," - ó éσóμevos, instead of ἐσόμενος, ὁ ἐρχόμενος, as appears from the usage of Clemens Alexandrinus, in his comments upon the name "Jehovah," from the inscription of the Saitic temple of Isis, mentioned by Plutarch, and from the well-known formula expressing the eternity of Jupiter, quoted by Pausanias; in all of which ó éσóuevos, or its equivalent, stands as the last clause of the proposition. The New Testament use of the verb épxóμai, "to come," needs no discussion.

It appears from these references, that "eternity of being" was an idea familiar to the mind of Paganism, as expressing its philosophic conception of a Great First Cause; as such, it may be said to be a necessary idea of the mind.

There is a natural tendency in the speculative religious mind, to abstract from the idea of God all qualities relating him to man. The whole aim of Revelation, apart from the "I am" interpretation of Ex. 3: 15, appears to be to counteract this tendency, by presenting the idea of a God in relation to Humanity. It is certainly reasonable to suppose, therefore, that he who took upon himself the "form of a man,” would also reveal himself under the limitations of time, as related to the duration and destiny of the world he came to

save.

We have stated that ó épxóuevos was in familiar use as representing the coming Messiah. As such it is adopted by Christ as the watch-word of his second coming. YAHVEH, the promise of the first coming, is fulfilled; and yet YAHVEH, the memorial name, still remains in its equivalent ó éρxóμeνος. Of ò èpxóuevos it is written: "Behold he cometh with clouds, and every eye shall see him!"

In these facts are found the way-marks of A New Christology.

ARTICLE V.

JOHN CALVIN.

By Dr. P. Schaff, Professor of Divinity at Mercersburg, Pa.

THE correspondence of Calvin, now for the first time collected by Jules Bonnet, and in course of publication, in two editions, at Paris, and at Edinburgh,1 calls vividly to mind the memory of the greatest divine and disciplinarian of the sixteenth century, and promises to give us a more complete view than we have had yet, of his extraordinary labors and usefulness. Here we find him conversing familiarly with the reformers Farel, Viret, Beza, Bullinger, Burer, Grynaeus, Knox, Melanchthon, on the most important religious and theological questions of his age; counselling and exhorting Prince Condé, Jeanne d'Albret, mother of Henry IV., Admiral Coligny, the duchess of Ferrara, King Sigismund of Poland, Edward VI. of England, and the duke of Somerset ; respectfully reproving the queen Marguerite of Navarre; withstanding the libertines and pseudo-protestants; strengthening the martyrs; and directing the reformation in Switzerland, France, Poland, England, and Scotland.

Calvin belongs to the small number of men, who have exerted a moulding influence, not only upon their own age and country, but also upon future generations in various parts of the world; and, not only upon the church, but indirectly upon all the departments of political, moral, and social life. The history of Switzerland, Germany, France, the Netherlands, Great Britain, and the United States, for the last three centuries, bears upon a thousand pages the impress of his mind and character. He raised the small republic of Geneva to the reputation of a Protestant Rome. He gave the deepest impulse to the reform-movement which in

1 Letters of John Calvin, compiled from the original manuscripts, and edited with historical notes by Dr. Jules Bonnet. Vol. I. Translated from the Latin and French languages by David Constable. Edinburgh, 1855.