Was it from Egypt that the early Israelites derived the same mystic illusion concerning the divine name, which to some of the scholars of the last generation appeared to be a faith peculiar to the chosen people? At least we are now enabled, by the recent exposition of the facts, to understand the inner force of such prayers as the Psalmist’s “Save me, oh God, by thy name and judge me by thy strength”:[189.1] of Jahvé’s warning to his people in the Exodus to obey the angel whom he sends them, “Obey his voice… for my Name is in him:”[189.2] of the oath taken by those initiated into the Essenian sect not to reveal the names of the angels:[189.3] of expressions in the New Testament concerning the casting out of devils and the healing of the sick in the name of Jesus: finally, of the significant baptismal phrase, “to baptize into the name of Christ,”[189.4] which reveals the name as a religious potency into which as into a {190} spiritual atmosphere the adult catechumen or the initiated infant is brought. And these facts of old-world religion and religious logic cast a new light on the name-formulæ which close most of the prayers of the Christian Church, and which are words of power to speed the prayer home; and though the modern consciousness may often be unaware of this mystic function of theirs, we may believe that it was more clearly recognised in the early days of Christianity, for in the apocryphal acts of St John we find a long list of mystical names and titles attached to Christ giving to the prayer much of the tone of an enchantment.[190.1]