"He that sacrificeth unto [any other] gods, except unto THE LORD only, shall be ut

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terly destroyed." Exod. xxii. 20. And his unity is explicitly asserted by Moses, "Hear, O Israel, THE LORD our God is "ONE LORD." Deut. vi. 4. And this is cited and expressly recognized by our Lord, as "the first of all the commandments." Mark xii. 29," the first and great command"ment." Matt. xxii. 38. Since, therefore, M', IAHOH, is here set in apposition to TN," ONE;"as I, the contraction of IA, and its descendant Zeus, to 'E, "ONE;" and as it is remarkable, that neither IAHOH nor ZETE, nor IOVIS, in the sacred or profane Classics, are ever used otherwise than in the singular number, may we not with an assurance bordering on moral certainty, conclude, that the leading signification of IAHOH is "ONE," and that it is derived from IAH, signifying "THE SAME?” "This glorious and awful name, IAHOH," appears to be communicated in sundry passages to "THE ORACLE," or "THE SON OF GOD." Thus THE LORD OF GODS, who conversed with, and judged

Our

our first parents in the garden of Eden, Gen. iii. 8. THE LORD who destroyed the old world by the deluge: Gen. vi. 3, 13, who came down to see the city and tower of Babel, xi. 5. THE LORD," the righteous

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judge of all the earth, Gen. xviii. 25, who "rained fire and brimstone upon Sodom and "Gomorrah (M 182) from THE LORD,

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out of heaven;" 19, 24, was, by the primitive Jewish and Christian Churches, held to be THE SON, invested with the sacred title, and distinguished from THE FATHER in this last text; who is denoted by the second with the emphatic article the," prefixed. The Chaldee Paraphrast distinguishes the latter also, by rendering it p," Before the Lord," or "the presence of the Lord," intimating the DIVINE MAJESTY in Heaven. And the testimony of Tertullian, in all the foregoing cases, is express : "FILIUS est qui ab initio judicavit: Turrim superbissimam `elidens,

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Linguasque disperdens; Orbem totum aqua"rum violentiâ puniens; pluens super Sodomam et Gomorram ignem et sulphurem, "DOMINUS A DOMINO."

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But the most luminous instance, perhaps, in the whole range of the Hebrew Scriptures, is that remarkable passage, Jer. xxiii. 5.

"Behold the days are coming, saith (1177) "THE LORD; when I will raise up unto "David, a RIGHTEOUS BRANCH; and A

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KING shall reign and prosper, (or act "wisely,) and shall execute judgment and 'justice on earth; in his days Judah shall "be saved, and Israel dwell securely; and "this is his name which they shall invoke,

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(UPTY) THE LORD OUR RIGHT"EOUSNESS."

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1. All the Jewish commentators, ancient and modern, with one voice declare, that the MESSIAH is here meant; and as De Rossi remarks, "There is not one edition, or MS. copy, that reads the inferior term “; all, with singular harmony, use the "ineffable name " And he cites the express testimony of the ancient author of Echa Rabbathi, p. 58, edit, Venet. 1545. "What is the name of THE KING, MES"SIAH?" R. Abba, son of Chaona, said, "His name is (7) IAHOH. For it is "said, and this is his name which they shall

“invoke,

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"invole, IAHOH (THE LORD) OUR RIGHTEOUSNESS." And the ancient Book of Ikkarim, orat. ii. cap. xxviii. cited by Buxtorf under the article ', admirably expresses the reason of the appellation"THE SCRIPTURE calls the name of the "MESSIAHIAHOH OUR RIGHTEOUS"NESS,' to intimate that he will be A MEDIATORIAL GOD; by whose hand we “shall obtain justification from the NAME; wherefore it calls him by the name of THE "NAME," i.e. the ineffable name IÀHOH, here put for GOD HIMSELF.

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And perhaps Paul, the worthiest disciple of the famous Gamaliel, alludes to these very passages, or to the sentiments of the primitive Jewish Church, in the following, which he expressly applies to JESUS CHRIST.

"Who was born unto us, WISDOM FROM "GOD, and RIGHTEOUSNESS and SANC"TIFICATION and REDEMPTION." 1 Cor. i. 30.

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Wherefore, GoD also transcendently ex"alted Him; and bestowed on Him THE "NAME ABOVE EVERY NAME:" That at "the name of JESUS every knee should bow, of celestial, terrestrial and infernal [beings];

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" and

"and every tongue should profess, that JE"SUS CHRIST is LORD, to GOD THE FA"THER'S glory." Phil. ii. 9, 11.

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Surrounded with such a crowd of witnesses," is it not "strange," how a notable champion of Unitarianism, and seceder from the established Church, an ecclesiastic, Lindsay, could so idly assert, "That the name "JEHOVAH is appropriated to THE GOD 66 AND FATHER OF ALL, and is in no one "instance applied to CHRIST!" Sequel to his Apology, p. 295, 386, or how Dodson, the lay translator of Isaiah, in his note on Isa. vi. 1, p. 185, could be so warped by partiality, or so blinded by prejudice, as to say, "that the learned and worthy author (Lindsay) hath proved it almost to a de"monstration !"

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But is it not " passing strange," how Dr. Blaney could thus translate the passage ;"And this is the name by which JEHOVAH "shall call him, OUR RIGHTEOUSNESS or thus apologize for it:

"I doubt not but some persons will be "offended with me for depriving them, by "this translation, of a favourite argument

"for