From Reformation to Reformation

But when we say that God is Spirit with respect to Essence, we speak with the Scripture , which not only Hypostatically makes use of the term Spirit for God, to designate the third Person of the Trinity, but also thus designates God Essentially considered, John 4:24, πνεῦμα ὁ Θεός, God is a Spirit , supplying ἐστί/ is . For the verb ζητεῖ, He seeketh , is not to be supplied out of verse 23, as Socinus maintains, opera , tome 2, page 439 b , “The Greek Codex,” says he, “

In the Description of God just given the Nature or Essence of God occurs first to be considered: our AUTHOR advises that this is ascribed to God with good reason ; and there is to be no scrupulous abstention from these terms. He thus advises obviously against the Antitrinitarians , who contend, as MARESIUS [1] observes in his Systemate Theologico , common place II, § 4, page 47, that these words are used profanely and incorrectly of God. And indeed, 1. not only was this

It is also able to be noted, what we said concerning the impossibility of a perfect Definition of God, against those that go overboard in commending the Definition of God by which He is called the most perfect Being , which our AUTHOR says is actually a most imperfect Definition ; since, 1. only the more remote Genus is here given, and it is not clearly determined whether by this Being is understood Substance or Accident; and, if Substance, whether Spirit or Body? 2. When It

And that is what in the second place in this § our AUTHOR proves, that the divine Essence is not able to be fully comprehended by us . Which, α. is evident from Experience, with the consent of the ancient Philosophers firmly established; to which pertains that which CICERO narrates concerning the Philosopher Simonides , [1] book I de Natura Deorum , chapter XXII, “When the tyrant Hiero [2] asked, what or of what sort is God, requested one day for himself for the sake of

God is not able to be Perfectly defined, as one being measured according to the rules of Logic ; because, α. He is not composed of Parts; for what is defined, as existing in the category of substance, is composed of a substantial genus and a form or substantial difference, characterized by which difference an Entity is differentiated from, and specific with respect to, its genus: but God is simple, free from composition. β. Neither does He admit a Univocal categorical Genus

Concerning the Insanity of the ancient Atheism and the Impiety of the new Atheism, consult LEYDEKKER, [1] in his Veritate Euangelica triumphante , tome I, book II, chapters III, IV. The Insanity of Atheism is briefly and palpably demonstrated by GERARDUS VAN AALST [2] in his præfatione ante Explicationem Parabolæ de Satore , * 1-4. Concerning Atheism , see STAPFER laboriously discoursing in his Theologicæ polemicæ , tome 2, chapter VI, pages 586-741, in which, 1. he g

GROTIUS, in de Veritate Christianæ Religionis , book I, § 2, 7, evinces that there is a God . SPANHEIM the Younger in his tractate, which is called l’Athée convaincu en quatre Sermons sur Psalm 14:1, with remarkable ability gives proof of the Existence of God against the Atheists , making use of these arguments: α. From the history of the Church, handed down to posterity in Sacred Scripture. For, if there is no God, 1. There was never a divine Vision or Revelation, never P

γ. Finally, the Third Class of Testimonies for the Existence of God is sought from Sacred Scripture , in which God has most clearly revealed Himself to the conviction of all. There the voice of God, testifying concerning Himself, and calling all to reverent attention, is heard, Isaiah 1:2; 45:5-7; Jeremiah 31:35: and what words God speaks there concerning Himself and His Existence, He confirms, through repeated Apparitions, which are related in the same place: through the mos

4. One may add extraordinary Events , whether they be miracles exceeding the powers of nature, or the marvelous revolutions of the greatest empires, or even remarkable manifestations of divine justice in the punishment of sins, in which one ought with astonishment to notice the finger of God, especially if in this manner ancient prophecies also obtain their fulfillment. 5. Neither is the marvelous Direction of Chance Occurrences to be omitted, which requires us to ascend to

3. To the elegance of individual things is added the optimal Order and Harmony , stable Mutation , and Direction toward the same End , of all things. Contemplate here the sun, moon, and other heavenly bodies, their motion, and the order, constancy, and harmony in their motion, and the coming together of all unto certain ends and effects. Similarly we discern that the earth is thus adapted in all things, that a more commodious dwelling for so many men and animals, which it is

2. From the Elegance and Craftmanship of individual created things , which argues τέχνην/ handiwork , not τύχην/ chance . The very Gentiles by this argument tried to induce everyone to acknowledge the Existence of God: comprehensively review CICERO, citing also the words of Aristotle , book II de Natura Deorum , chapter XXXVII, and chapters XXXVIII-LXVII. And also chapter VI, in which he urges Chrysippus’ [1] argumentation upon this matter. Sacred Scripture itself in a

β. Our AUTHOR appeals to the testimony of Nature or of the entire created universe: where it might be permitted to be argued, 1. From the Dependence of all things on the first cause, which we thus demonstrate: Whatever exists as finite and imperfect, that is either of itself, or from another. a . Not of itself; neither, a. positively, for, 1. thus it had been a cause producing itself: but to produce presupposes being, to be produced implies not being. 2. If it had produced

When we contend for the Existence of God, it is not only to be proven that there is eternal Being, subsisting of itself, which perhaps no Atheist would deny: albeit this also is able to be proven from this, that if sheer Nothingness had ever existed, nothing would have ever received Essence. But in addition we propose this, that there is a most wise, most powerful, and supreme Being, which created and governs all things according to the good pleasure of His own will. [1]

The Communication of the Divine Names is threefold. 1. Catachrestic ; [1] which is applicable in the case of Idols , Jeremiah 10:11; 1 Corinthians 8:5. The Most Illustrious COCCEIUS ascribes this Pauline passage to Old Testament servitude, from which Christians were liberated. Therefore, he understands both Angels, and men put in charge of the Israelite people, both of which, on account of their authority over the people of Israel, as long as the Mosaic economy was enduring

The name of JOVE appears to have flown from thence among the Gentiles by a stratagem of the Devil, by which he transferred, as other Hebrew Names of God, so also this one, to the Gentiles. VOSSIUS derives the name of Jove from ζεῦς/ Zeus , by division, addition, and mutation. Many others, with Aulus Gellius in Noctibus Atticis , [1] book V, chapter XII, maintain that Jove was so called from juvando/helping , so that he might be Jupiter or Juvans Patrem , the one helpin

On account of the Most Perfect Essence of God signified by the Name יְהוָֹה/Jehovah, that, no less than the other divine Names, is to be Venerated : but nevertheless all Superstition ought to be removed from that Name ; in such a way that, 1. we neglect not its opportune Pronunciation , just as it has been done for ages among the Jews , whom many Christians have rashly imitated. 2. We bestow not singular Honor upon its letters , nor attribute Magical Virtue to them , just a

F. Concerning this Name our AUTHOR observes that it is proper to God alone without Construction and Composition, in such a way that it is never communicated by analogy with creatures, as other Names are. This is proven, α. From the Signification of the Name just now set forth, which is such that it is suited to God alone; since it belongs to no one but God to be independently, most simply, eternally, immutabily; and hence also to stand infallibly to all His promises: but to

But our AUTHOR, having dismissed the Kabbalistic significations of the Letters and Syllables of this Name , which he wishes to be seen in the work of GALATINUS, and which, reviewed out of Galatinus, are able to be read in LEUSDEN’S Philologo Hebræo , Dissertation XXVII, pages 289, 290, and in BUXTORF’S Dissertatione de Nominibus Dei Hebraicis , § 28, E. indicates the signification of this Name. Namely, this word, derived from הָוָה, to be , denotes Him, who is most absolut

Our AUTHOR says in addition, In this place is a greater demonstration of Jewish superstition in common writing; in which, with the Consonants changed also, they set down ידוד , or יי , in the place of which some maintain that they formerly set down the triple י/Yod with a Qametz (ָ) enclosed in a Circle (יָיי) , not without a many-layered mystery . Nevertheless, this superstitious writing of the Jews, however it may be regarded, furnishes an indication that it was former

[A fundraising update: We are about 30% of the way to our fundraising goal 25 new $100/month subscribers! Thanks be to God. If you are being blessed by the translation work, please consider supporting the work and speeding it on its way. Click here to watch a brief video on the project.] The Most Illustrious VRIEMOET, Adnotationibus ad Dicta classica Veteris Testamenti , part 1, chapter III, pages 140-143, takes a middle way here, and maintains that on the one hand the N