old, neither yet the deadness of Sarah's womb; he staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God, and being fully persuaded that what he had promised, he was able (that is almighty) to perform, and therefore it was imputed to him for righteousness. (Gen. 15).

Now the Lord said to Moses that he appeared to these three men, to Abraham, to Isaac and to Jacob, by the name of God Almighty, which signified his ability to perform all that he had promised to them. But by his name Jehovah, he was not known to them.

THE LORD'S SECOND NAME, JEHOVAH When the Lord revealed himself by his name, "God Almighty," to Abraham, Isaac, and to Jacob, he did not inform them, nor say to them as to whether there were other almighty gods beside himself, or not. Abraham believed in the Lord that appeared to him and said, "Fear not, Abram, I am thy shield, and thy exceeding great reward." Abraham believed in the God that appeared to him, accounting that what he had promised, he was able to perform.

From the fact that the Lord had yet another name by which he was not known to the patriarchs of Israel, it follows that the name, God Almighty, does not cover all his attributes, although he had spoken to Abraham after his name had been changed saying, "I will establish my covenant between me and thee, and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee and thy seed after thee." God's second name was not made known unto Abraham's posterity in the line of Isaac and Jacob until he had fulfilled his promise to them, even as he said to Jacob, Fear not to go down into Egypt, for I will there make of thee a great nation."

"Now the sojourning of the children of Israel who dwelt in Egypt was four hundred and thirty years," and during that long sojourn there, they became familiar with their abominations and learned their modes of worship, and served the gods of Egypt; for they worshipped many kinds of gods, even as the Lord testifies of them by the hand of the Prophet Ezekiel, saying, "In the day that I lifted up mine hand unto them to bring them forth of the land of Egypt, unto a land that I had espied for them, flowing with milk and honey, which is the glory of all lands, then said I unto them, Cast ye away every man the abominations of his eyes and defile not yourselves with the idols of Egypt, I am the Lord your God. But they rebelled against me, and would not hearken unto me; they did not every man cast away the abominations of their eyes, neither did they forsake the idols of Egypt. Then I said, I will pour out my fury upon them to accomplish my anger against them in the midst of the land of Egypt. But I wrought for my name's sake, that it should not be polluted before the heathen, among whom they were, in whose sight I made myself known unto them, in bringing them forth out of the land of Egypt. Wherefore I caused them to go forth out of the land of Egypt, and brought them into the wilderness, and I gave them my statutes and showed them my judgments, which if a man do, he shall even live in them" (Ezek. 20: 6-11).

Now as concerning the gods that the children of Israel were accustomed

to see in the land of Egypt, and the idols which they saw among the nations which they passed by when they came out of Egypt, and the idols which they might afterwards see among the nations which dwelt in the land of Canaan, Moses said to them, "For ye know how ye have dwelt in the land of Egypt, and how we came through the nations which ye passed by, and ye have seen their abominations and their idols, wood and stone, silver and gold."

Therefore as the children of Israel had seen the idols of the Egyptians, that they were many, and would also see many more among the nations through which they would pass and among whom they would afterwards dwell when planted in that goodly land, and as they had already been defiled by them, and as the Lord knew that they would corrupt themselves by them, even in the latter days, therefore the time had now come to bring them out of Egypt and take them unto himself to be his inheritance, and to instruct them and make them know and understand that the gods of the Egyptians and the nations were no gods, that they were the works of error, and that in the time of their visitation they should perish with those who worshipped them; but that on the contrary to all this, there was but one true God, and that he was the God of Abraham, the God of Isaac, and the God of Jacob, and that they were now to avouch him to be their God, and they were to become his people, and to serve him only.

The name therefore by which the Lord made himself known to Moses, and through him to the children of Israel, is a name that comprehends and is expressive of the great central doctrine of the Holy Scriptures; namely, that there is but one God; that there are not two, or three, or a mulitude of them, but instead there is but one, and the name by which that doctrine is taught, is Jehovah. And the meaning of this name, whether it is translated Jehovah or Lord is easy to be ascertained and established by grouping together a few of the Scriptures that treat of this matter, as follows. The Lord sent his angel in whom he had placed his name, to bring up his people out of the land of Egypt by the hand of Moses, which he did with a high hand and an uplifted arm; and he brought them through the Red Sea and brought them into the wilderness and to Mount Sinai, and there he showed them a spectacle such as none of the gods of the nations could manifest. The great lesson that the Lord intended to teach them by all this is rehearsed to them by Moses in the following language (Deut. 4:31-39), saying, “For the Lord thy God, he will not forsake thee, neither destroy thee, nor forget the covenant of thy fathers which he sware unto them. For ask now of the days that are past, which were before thee, since the day that God created man upon the earth, and ask from the one side of heaven unto the other, whether there hath been any such thing as this great thing is, or hath been heard like it. Did ever people hear the voice of God speaking out of the midst of the fire as thou hast heard, and live? Or hath God assayed to go and take him a nation from the midst of another nation, by temptations, by signs, and by wonders, and by war, and by a mighty hand, and by a stretched out arm, and by great terrors, according to all that the Lord your God did for you in Egypt before your eyes?"

Now for what purpose was all this done? Moses adds, "Unto thee it was showed, that thou mightest know that the Lord he is God, that there is none

else beside him." Moses continues to make this great truth more emphatic, saying, "Out of heaven he made thee to hear his voice, that he might instruct thee, and upon the earth he showed thee his great fire, and thou heardest his words out of the midst of the fire. And he loved thy fathers, therefore he chose their seed after them, and brought thee out in his sight with his mighty power out of Egypt, to drive out nations from before thee, greater and mightier than thou art, to bring thee in, to give thee their land for an inheritance, as it is this day. Know therefore this day, and consider in thine heart that the Lord, he is God in heaven above, and upon the earth beneath; there is none else."

These great things, therefore, that Moses set forth in the above, were intended to impress upon their minds and hearts the true meaning of the great name Jehovah, by which the Lord was making himself known to his people. Again the Lord speaks expressly concerning this matter through the prophet Isaiah (44:6), "Thus saith the Lord, the King of Israel and his Redeemer, the Lord of hosts. I am the first, and I am the last, and beside me there is no God." Again, verse 8, "Fear ye not, neither be afraid, have not I told thee from that time, and have declared it? Ye are my witnesses. Is there a god beside me? yea, there is no god, I know not any." And we might inquire, If God himself only knows of one, how does it come that modern doctors of divinity profess to know of three? Again (45: 5) the Lord says, "I am the Lord (that is, I am Jehovah), and there is none else, there is no God beside me." And again the Lord says (42:8), “I am the Lord (Jehovah), that is my name; and my glory will I not give to another, neither my praise to graven images."

The prophet may then well say (40: 18), "To whom then will ye liken God, or what likeness will ye compare unto him?" And again the Lord says of himself (46:5), “To whom then will ye liken me, and make me equal, and compare me, that we may be like?" To this demand the sectarian teachers, Protestants and Catholic, in these times answer, saying, There are three persons in the Godhead that are to be compared to you, the Son, and the Holy Ghost, who are the same in substance, and equal in power and glory. But this false doctrine of the sectarian guides is contradicted by the Psalmist, who says, "Who in the heaven can be compared unto the Lord? Who among the sons of the mighty can be likened unto the Lord?" (Ps. 89:6). In verse 8 the question is asked, “O Lord God of hosts, who is a strong Lord like unto thee?" The answer is contained in the question: There is none. And if there is none in the heaven equal unto the Lord, is there any in the earth that can be compared to him? The Prophet Jeremiah says on that point (10:6-7), "There is none like unto thee, O Lord, thou art great, and thy name is great in might; who would not fear thee, O King of nations? for to thee doth it appertain, forasmuch as among all the wise men of the nations, and in all the kingdoms, there is none like unto thee."

This should be sufficient and satisfactory. Nevertheless, what saith the second part of the law, the Book of Deuteronomy (6:4-5), "Hear, O Israel, The Lord our God is one Lord, and thou shalt love the Lord thy God with all thine heart and with all thy soul, and with all thy might." Now this is the first and chief commandment of all the oracles that God has given to man

in the Holy Scriptures. And therefore if any person dares to foist into these names the doctrine of plurality of persons, two, three or a multitude, either by an attempt at a new translation or by any other device, he is a bold and presumptuous man indeed, and deserving of the severest rebuke. And if any sincere seeker after the truth is troubled and perplexed by diverse and contradictory statements, upon this subject, his mind may, and should be set at rest by the opinion of one who knew its meaning perfectly. In the times of Jesus Christ there was a question which exercised the minds of the learned in the law, as to which was the first and greatest of all the commandments; one of the scribes who heard Jesus disputing with the Sadducees, and perceiving that he had answered them well, asked him, "Which is the first commandment of all? Jesus answered him, 'The first of all the commandments is, Hear, O Israel, The Lord our God is one Lord, and thou shalt love the Lord our God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength. This is the first commandment, and the second is like, namely this, Thou shalt love thy neighbor as thyself. There is none other commandment greater than these.' Now hearken to what the scribe said in reply, "Well, Master, thou hast said the truth; for there is one God, and there is none other but he, and to love him with all the heart, and with all the understanding, and with all the soul, and with all the might, and to love his neighbor as himself is more than all whole burnt offerings and sacrifices."

Now did the scribe answer Jesus wisely and truly when he said, "For there is one God, and there is none other but he"? Yes, he did. It is then said, "And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God." Thus Jesus fully endorsed this doctrine (Mark 12: 28-34). And now be it understood that the Son of God himself is one of the parties that they say is the same in substance, equal in power and glory and duration with the Father himself; but Jesus in these words utterly repudiates this false doctrine.

Moses informed the children of Israel that the signs and wonders which the Lord wrought in Egypt, and the great manifestation of his majesty and glory that he showed at Mount Sinai in giving them the law, was to teach them this."Unto thee," said Moses, "it was showed, that thou mightest know that the Lord, he is God, there is none other beside him." In the eighty-third Psalm we are told that, in the latter days, that great confederation of nations, consisting of the Assyrian and all his mighty hosts, and the ten smaller nations that dwell on the outskirts of Israel's land (which the Lord speaks of as "mine evil neighbors which touch the inheritance which I have caused my people Israel to inherit "), which in the testimony of Jesus is called the beast with seven heads and ten horns, propose to take to themselves the houses of God in possession, and say among themselves, “Come and let us cut them off from being a nation, that the name of Israel may be no more in remembrance."

Now what saith the Psalmist concerning this combination of nations who have conceived such an evil purpose towards God's people, including the remnant of Israel? "Do unto them as unto the Midianites, as to Sisera, as to Jabin at the brook Kison, which perished at Endor; they became as dung for

the earth. Make their nobles like Oreb and like Zeeb, yea all their princes as Zebah and as Zalmunna, who said, Let us take to ourselves the houses of God in possession. O my God, make them like a wheel, as the stubble before the wind, as the fire burneth a wood, and as the flame setteth the mountains on fire. So persecute them with thy tempest, and make them afraid with thy storm. Fill their faces with shame, that they may seek thy name, O Lord. Let them be confounded and troubled for ever, yea, let them be put to shame, and perish." And why is all this evil and this mighty destruction to be visited upon this great confederation of nations? It is this, saith the Psalmist, "that men may know that thou whose name alone is Jehovah, art the Most High in all the earth." That is, that he is just what his memorial name, Jehovah, imports, that he is God alone, the only Lord, and that beside him there is none else (Ps. 83: 18).

Paul's Views on This Subject

In his first letter to the Corinthians (8: 4) when Paul speaks of matters. touching the eating of things offered in sacrifice to idols, he says, "As concerning therefore the eating of those things that are offered in sacrifice unto idols, we know that an idol is nothing in the world, and that there is none other gods but one." Therefore Paul was not a Trinitarian, but like Jesus, Moses, and the prophets, a strict believer in the doctrine contained in the memorial name Jehovah, or the Lord, as it is most frequently translated. (Verse 5) "For though there be that are called gods, whether in heaven or in the earth, as there be gods many and lords many." Aside, therefore, from idols, which are nothing in the world, there are living gods many, and lords many, aside from the Father himself in heaven, because the angels are called gods in the ninety-seventh Psalm where, speaking of the Lord Jesus Christ, it is written, 'Worship him all ye gods," which oracle Paul applies in his letter to the Hebrews as follows, saying, "When he bringeth in his first-begotten into the world, he saith, And let all the angels of God worship him." Christ is therefore exalted above the angels, as Peter and Paul says, "Angels and authorities and powers being subject unto him."

Before Christ came, the name of the Lord was placed in his angel, as he said to Moses, "My name is in him" (Exod. 23:21). This angel the subsequent Scriptures show to have been Michael, the arch angel, who in view of the fact that the Father's name and power was in him, was appointed to stand related to Israel as the Lord God of Israel, the Father's representative on earth, whose throne was in the second apartment of the Tabernacle of Witness, and afterwards in the Holy of Holies, in the Temple. While he was the bearer of the Father's name, he stood before the people of Israel as the object of their worship, but when that name was transferred to Jesus of Nazareth, and he was made, as Peter said on the day of Pentecost, both Lord and Christ, then Michael ceased to be any longer the Lord God of Israel, and therefore ceased to be any longer an object of worship to the people of Israel or to the Gentiles. Therefore after Jesus was made Lord instead of the person that preceded him; the Jews that rejected Christ and continued to worship according to the law, as well as those in the church who turned again to the weak and beggarly elements of the Mosaic world Paul stigma