From Reformation to Reformation

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

[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.] D. Our AUTHOR thinks that there is scarcely sufficient reason why we should not admit the Points of the Name Jehovah as Genuine . Since α. They are not inconsistent with these letters acco

C. Our AUTHOR thinks that it is preferable that this Name be pronounced by JEHOVAH , rather than by ADONAI , even if the Points be not Genuine ; α. So that the one Name might be distinguished from the other in hearing. For there is a different meaning, and often the greatest emphasis, in the Name יְהוָֹה/ Jehovah , which is not contained in the Names אֲדֹנָי/ Adonai and אֱלֹהִים/ Elohim , and which is to be attended to by the hearers no less than by the readers, even for th

B. That the same was Pronounced , and so also was able to be pronounced. The same is proven from its frequent use before and after Moses, and especially from the repeated pronouncement of the Priestly benediction in the dismissal of the sacred assembly, in which the Name יְהוָֹה/ Jehovah actually occurs three times, Numbers 6:24-26. [1] The Jews themselves acknowledge that in the Sanctuary the use of this Name obtained among the Priests, who bless, and the High Priest in th

Concerning this Name our AUTHOR affirms, A. That it was not unknown to the Fathers before Moses , who α. Not only makes use of it in the history of them, Genesis 4:26; [1] etc., but also, β. he says that it was used by them, Genesis 4:1; [2] 14:22; [3] 15:2: [4] γ. Indeed, that it was divinely revealed, Genesis 15:7; [5] 18:14, [6] 19; [7] 28:13. [8] Perhaps one will Object the text of Exodus 6:2, 3. I Respond , It is not treated there concerning this Name regarded for

The Principal Name of all is the τετραγράμματον/ Tetragrammaton, יְהוָֹה/Jehovah, which reveals to us the Essence of God; to the Jews it was called according to BUXTORF in his Dissertatione de Nominibus Dei Hebraicis , § 7, 11, 13-15, 29, שֵׁם הָעֶצָם or שֵׁם הָֽהֲוָיָה, the Name of Substance or essence , because it does not only denote some attribute, as the other divine Names do, but the divine Essence itself. שֵׁם הַמְּיוּחָד, the proper Name , because it is proper to

The אֶהְיֶה/Eheyeh, from Immutable Eternity . That Name occurs only in Exodus 3:14, where it is first written more fully, אֶֽהְיֶ֖ה אֲשֶׁ֣ר אֶֽהְיֶ֑ה, Eheyeh asher Eheyeh , then more simply, אֶהְיֶה/ Eheyeh . [1] It is most certainly the imperfect/future of הָיָה, to be , and properly denotes I Will Be . Nevertheless, those prior words are rendered variously: as the imperfect/future in a matter ongoing is very frequently set down in the place of the present, so in the place

The יָהּ/Jah, from consummate Comeliness . That this is a divine Name, we are expressly taught in Psalm 68:4, בְּיָ֥הּ שְׁמ֗וֹ, by His name Jah . Albert Schultens For the illustration of the use of the letter ב/ in/by , in this passage set before the divine Name יָהּ/ Jah , the following observation of the illustrious SCHULTENS on Proverbs 3:26, will be found to be advantageous, as it appears: The sense requires that בְכִסְלֶךָ, in thy confidence, [1] be taken in that sense

Lord: אָדוֹן/Adon/Lord, from His preservation of all things , on earth and in the Church, whence flows the just dominion of God over all things; indeed, it is commonly derived from אֶדֶן/ base/foundation : and so God, as the base and pedestal of all things, which are subject to His rule, in a similar manner is called Lord , as to the Greeks the king is called βασιλεὺς, the βάσις τοῦ λαοῦ, base/foundation of the people , as it were, although the rationale for this denominatio

[D] עֶלְיוֹן/Elyon, lofty , high , the highest , according to BUXTORF, Dissertatione de Nominibus Dei Hebraicis , § 61, and BUDDEUS, Institutionibus Theologiæ dogmaticæ , book II, chapter I, § 3, page 252: it is more correctly referred to the Epithets of God, than to His Names ; with LEUSDEN dissenting, Philologo Hebræo-Græco , Dissertation XXXI, § 10, according to whom עֶלְיוֹן/ Elyon , at least in many passages is a divine Name , and the reasons that appear to urge to