mind to be captious may cavil at these places as the Sadduces of old did at those passages in the Old Testament tending to prove a Resurrection And not those only but even some of our own who would have us think that the Fathers before Christ had only Promises of Temporal blessings not of Heavenly and Eternal Though St. Paul tells us when of the hope and resurrection of the dead he was called in question that he did so worship the God of his Fathers believing all things which were written in the Law and the Prophets and had hope towards God which they also allowed that there should be a Resurrection of the dead both of the Just and Vnjust and that it was a promise made of God to their Fathers to which their twelve Tribes instantly serving God day and night hoped to come which were no other things than what Moses and the Prophets had said should come to pass and which to King Agrippa who if not a Jew was at least well acquainted with their Doctrines should not seem strange Act. 23.6 Act. 24.14 15. Act. 26.2 3 6 7 8 22. And Heb. 11.13 that all these died in faith not having received the promises that is they died in the belief of better things than what they had yet received But saw them afar off and were perswaded of them and embraced them and confessed they were but strangers and Pilgrims upon Earth And our Saviour proves it out of the Old Testament Mat. 22.32 by such an Argument as if one of us should have urged it would perhaps have been ridiculed I am the God of Abraham the God of Isaac and the God of Jacob Now God is not the God of the dead but of the living And the Apostle pursues the same Argument Heb. 11.9 10 14 15 16. They sojourned in the Land of promise as in a strange Land dwelling in Tabernacles movable from place to place for they looked for a City which hath foundations a fixed City not flitting as were those Tabernacles whose builder and maker of God Declaring plainly that they did seek a Country Not such as that from whence they came but a better Country that is a Heavenly wherefore God is not ashamed to be called their God for he hath prepared for them a City where he directly argues that God's Promise to be their God was a Promise of Heaven And no doubt but the Prophets and Men of God had taught them all along to put a Spiritual Sense upon those seemingly Temporal Promises though the Sadduces would not believe it but cavilled at it in so much that not only the Pharisees and Doctors of the Law but even the Women embraced it even before Christ's Resurrection I know saith Martha of her dead Brother Lazarus that he shall Rise again in the Resurrection at the last day Joh. 11.24 And of such Spiritual Senses we have copious Instances in the Epistle to the Hebrews and elsewhere frequently And as they did without any reluctances readily embrace the Doctrine of the Resurrection when more clearly declared by the Apostles as a thing not wholly new to them so neither do we find in them any Reluctance to that of the Trinity for which in likelihood they had in like manner been before prepared but readily closed with the Form of Baptism in the Name not Names of the Father and of the Son and of the Holy Ghost Mat. 28.19 And that Solemn Benediction 2 Cor. 13.14 The grace of our Lord Jesus Christ and the love of God and the Communion of the Holy Ghost be with you all Amen Where we have all the Three Persons reckoned together as they are also in that celebrated place 1 Joh. 5.7 The Father the Word and the Holy Ghost these Three are One. And as they had been before by Christ himself Joh. 14.26 The Comforter which is the Holy Ghost whom the Father will send in My Name He shall teach you all things And Joh. 15.26 The Comforter whom I will send unto you from the Father even the Spirit of truth which Proceedeth from the Father He shall testify of Me. And to name no more places Mat. 3.16 17. Jesus when he was baptized went straitway out of the Water And lo the heavâ—ns were opened unto him and he John the Baptist saw the Spirit of God descending like a Dove and lighting upon Him And lo a voice from heaven saying This is My beloved Son in whom I am well pleased 4. There is yet another Consideration which doth confirm this opinion that the Doctrine of the Trinity was not unknown to the Jewish Church before Christ From the footsteps thereof yet extant in Heathen Writers 'T is well known to those conversant in such Studies that much of the Heathen Learning their Philosophy Theology and Mythology was borrowed from the Jews though much Disguised and sometimes Ridiculed by them Which things though they be Fabulous as disguised in a Romantick dress yet they are good Evidence that there was a Truth in History which gave occasion to those Fables None doubts but Ovid's Fable of the Chaos of which all things were made took its rise from Moses's History of the Creation And Deucalion's Flood from that of Noah and the Titan's fighting against the Gods from the Builders of Babel's Tower And that of Two-faced Janus from Noah's looking backward forward to the World before and since the Flood And many the like of which we may see in Natalis Comes in Bochartus and others And of which we have a large Collection in Theophilus Gale's Court of the Gentiles And in Dr. Duport's Gnomologia Homerica wherein is a Collection of Homer's Sayings which look like Allusions to like Passages in Sacred Scripture and seem to be borrowed most of them from those Books of it which were written before Homer's time who yet is one of the most Ancient and most Famed of Heathen Writers Plato hath borrowed so much of his Philosophy History and Theology from the Jewish learning as that he hath obtained the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses disguised in a Greek dress And may seem because the name of Jews was odious to cite them rather by the names of certain Barbarians Syrians Phoenicians Egyptians c. From that Title of God in Exodus I AM 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or from the Equivalent names of Jah and Jehovah he borrows his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Being or that which Is the very Being the true Being which are the Titles he gives to the Supreme God For his Immortality of the Soul he reckons the best Argument to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Divine Revelation which he had by Tradition from certain Ancients who lived as he speaks nearer to the Gods as if he had borrowed even this Phrase from Deut. 4.7 What nation is so great who hath God so Nigh unto them And much more as hath been noted by others And I am so far from thinking as the Socinians would have us
above and upon earth beneath there is none else And Isai. 42.8 I am JEHOVAH that is my name and my Glory will I not give unto another And Deut. 6.4 Hear O Israel the LORD thy God is one LORD or JEHOVAH thy God is one JEHOVAH there is no other Jehovah but he And Deut. 28.58 That thou mayest fear this glorious and fearful name THE LORD THY GOD or JEHOVAH thy God And to the same purpose Deut. 32.39 1 Sam. 12.2 and in many other places I will not despute whether this name JEHOVAH were never made known till God did thus declare it to Moses at Exod. 3.15 It might seem so to be by that of Exod. 6.3 I appeared unto Abraham and to Isaac and to Jacob by the name of God Almighty but by my name JEHOVAH was I not known to them 'T is true that God is often so called in the Book of Genesis But that Book was written by Moses after the time that Moses speaks of in Exodus And Moses might so call him by a name known at the time when he wrote though it had not been known at the time whereof he wrote As when Abraham is said to go forth from Vr of the Chaldees or of Chasdim Gen. 11.31 though Chesed the Son of Nahor from whom in likelihood the Chaldees were called Chasdim was not born till afterwards as appears Gen. 22.22 So Exod. 12.40 where the Children of Israel are said to have sojourned four hundred and thirty years it must be reckoned backward as far as Abraham's coming forth from Vr of the Chaldees at which time they could not be called the Children of Israel for Israel was not then born but it was that people who were afterwards called the Children of Israel And many such Prolepses or anticipations of Names there are in all Historians But whether it be upon this account or some other that he is said by his Name JEHOVAH not to have been known to them is not material to our present business 'T is enough that Jehovah is now known to be the signal Name of the True God and I think no where given to any other Now that our Saviour Christ is called Jehovah is not to be denied And it is for this reason that the Socinians would have us think that this Name is not peculiar to God In Jer. 23.5 6. he is called Jehovah Tzidkenu the LORD our Righteousness Behold the days come saith the Lord that I will raise unto David a Righteous Branch and a King shall reign and prosper and shall execute judgment and justice on the Earth In his days Judah shall be saved and Israel shall dwell in safety which is agreed by Jews and Christians to be understood of the Messias And this is the name whereby he shall be called JEHOVAH Tzidkenu the LORD our Righteousnâ—â—s JEHOVAH our Righteousness And to the same purpose Jer. 33.15 16. In Psal. 102. which is called A prayer of the afflicted when he poureth out his complaint before the LORD Jehovah It begins thus Hear my prayer O LORD Jehovah and let my cry come unto thee And he to whom this prayer is made is eight or nine times called the LORD Jehovah Now he to whom this prayer is made we are told Hebr. 1.8 10 11 12. is our Lord Christ Vnto the Son he saith Thou Lord in the beginning hast laid the foundations of the earth and the heavens are the works of thy hands They shall perish but thou remainest They all shall wax old as a garment and as a vesture shalt thou fold them up and they shall be changed but thou art the same and thy years shall not fail All which is cited out of that Prayer made to the Lord Jehovah So I the LORD Jehovah the first and the last Isai. 41.4 Thus saith the LORD Jehovah before me there was no God neither shall there be after me Isai. 43.10 Thus saith the LORD Jehovah the King of Israel and his Redeemer Jehovah the LORD of Hosts I am the first and I am the last and beside Me there is no God Isai. 44.6 which are the Characters applied to Christ Rev. 1.8 9. 2.8 21.6 22.13 as was shewed before 'T is true that in the Greek Septuagint of the Old Testament the name Jehovah is no where retained but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I think every where put for it Whether because of a Jewish Superstition no where to pronounce that Name or because it could not conveniently be expressed in Greek Letters I will not determine And for that reason because the Septuagints did not use it it is not used in the New Testament which doth mostly comply with the Language of the Septuagints as being the Greek Translation then in use And therefore we are not to look for the Name Jehovah there applied to Christ. But divers places are in the New Testament applied to Christ wherein the name Jehovah was used in the Old Testament And the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord by which both the Septuagints and the New Testament do constantly render the Hebrew Name Jehovah is so frequently applied to Christ in the New Testament as that throughout the New Testament it is almost his constant Character the Lord the Lord Jesus Christ c. One Lord Jesus Christ 1 Cor. 8.6 Our Lord Jesus Christ the Lord of Glory Jam. 2.1 My Lord and my God Joh. 20.28 No man can say that Jesus is the Lord but by the Holy Ghost 1 Cor. 12.3 And elsewhere so often that none can be ignorant of it CHARACTER IV. The last Character which I shall insist upon of the True God the Only God is that of the Lord God of Israel Hear O Israel the Lord our God is one Lord. And thou shalt love the Lord thy God with all thy heart c. Deut. 6.4 And the Lord thy God is almost the constant Language of Moses to the Children of Israel And it is the Character which God directs him to use Thus shalt thou say unto the Children of Israel The Lord God of your Fathers the God of Abraham the God of Isaac and the God of Jacob hath sent me this is my name for ever and this is my memorial unto all Generations Exod. 3.15 and the Lord God of the Hebrews ver 18. And elsewhere very often throughout the Bible And doubtless he that was the Lord God of Israel is the true God the only God 'T is He who tells us I am the Lord thy God Thou shalt have no other God but Me Exod. 20.3 And Besides Me there is no other God Isai. 44.6 and so often elsewhere that it is needless to name the places And this Character as well as the rest is expresly given to Christ also Luk. 1.16 17. where we are expresly told of John the Baptist that many of the Children of Israel shall he turn to the Lord Their God to the Lord God of Israel for he shall go before Him in the spirit and power
Wittichio Lugduni Batavorum apud Cornelium Boutestein 1682. Let. IV. p. 36. l. 26. after Athanasius Add 'T is the same thing with me whether it were written by Him or some Other as long as I find it agreeable to Scripture At the end of the same line Add Wherein yet I would not be thought to encourage dangerous Errors For the Errors are equally Dangerous and equally Fundamental whether I do or do not Anathematize them p. 38. at the End Add Jan. 13. 1690 1. Yours John Wallis Let. VI. p. 9. l. 25. Add this Marginal Note Socinus 's Words are these Velim autem scias me duplici de causa praeter eam quam ipse commemoras ab ista quaestione De Animae Immortalitate abstinuisse Nam mihi res erat cum homine qui me calumniandi inque omnium invidiam vocandi omnem occasionem quaerebat Necdum mihi quid de quaestione ista statuendum sit plane exploratum erat quemadmodum nec hodie quidem est Tantum id mihi videtur statui posse Post hanc vitam animam seu animum hominis non ita per se subsistere ut praemia utla poenasvé sentiat vel etiam ista sentiendi sit capax Quae mea Firma Opinio facile potest ex Disputatione ista colligi Cum ex multis quae identidem à me ibi dicuntur Tum ex ea ipsa de qua praecipuè agitur sententia mea Nam quamvis cum ipso Puccio disputans qui ut immortalitatem primi hominis ante peccatum probaret animi ipsius Immortalitatem mihi objiciebat ostendi non propterea dici posse hominem immortalem quia anima ipsius non moriatur Tamen satis apparet me sentire non ita vivere post hominis ipsius mortem animam ejus ut per se praemiorum poenarúmve capax existat Cum in ipso primo homine totius Immortalitatis rationem uni gratiae Divinae tribâ—o nec in ipsa Creatione quidquam Immortalis Vitae agnosco Socini Epist. 5. ad Volkelium die 16. Novembris Anno 1596. Let. VI. p. 12. l. 3. Add this Marginal Note Sandiru 's Words are these cited by Wittichius in his Causa Spiritus Sancti Victrix pag. 4. Jam finitis illis quae ad Librum tuum regerenda duxi praeter ea quae satis à Socio meo responsum puto Oro te ne graveris ulteriùs hoc argumentum prosequi quò tandem Veritas si fieri possit patefiat velut scintilla ex silice ad Chalybem alliso prosiliat Nam ingenuè fateor mihi conjecturam mean longè verisimiliorem visam antequam Librum tuum quo me docere aggressus es legissem Non parùm contulit ad eam debilitandam consideratio mea Joh. 1.32 33. Mat. 4. â—1 Nam postquam in Baptismo Spiritus Sanctus super Christum descendit super eum mansit eumque in desertum duxit nec ab eo recessit cum non verisimile sit Christum tentationem Satanae sine Spiritus Sancti auxilio superâsse finita demum tentatione dicuntur Angeli accessisse ministrâsse ei Quod si itaque conjectura mea consistere non possit ut vix possit perpendendum erit an non Spiritus Sanctus possint esse septem Spiritus Principales vel multitudo Spirituum longè subtiliorum caeteris Angelorum ordinibus fortean naturâ ipsâ Et an per hanc hypothesin salvari possint omnes difficultates contra conjecturam meam hactenus productâ— Novi quendam qui sentit Spiritum Sanctum quidem esse unam Personam camque creatam sed totum Vniversum Essentia sua pervadentem Valdè autem dubito an haec sententia subsistere queat Illa de una Persona Spiritus Sancti comprehensis sub eo Angelis tanquam ejus ministris satellitibus mihi non admodum arridet Si autem horum nihil verum comperiatur tum demum mihi verisimillimum videbitur Spiritum Sanctum cum Deo Patre ejusque Verbo unum Deum unam Substantiam unum Individuum esse Heb. 9.15 2 Cor. 5.1 1 Pet. 1.4 Heb. 12.28 2 Cor. 4.17 1 Cor. 15.53 1 Tim. 2.5 Col. 10.20 21. Rom. 5.10 11. alibi 1 Joh. 2.2 Joh. 1.29 Heb. 9.12 15. Eph. 1.14 Heb. 7.25 Jam. 2 19. 2 Thes. 1.8 Tit. 1.16 Gal. 3.13 Matth. 5.17 Joh. 17.2 2 Thes. 1.8 1 Pet. 1.18 Tit. 2.12 13 14. * For I take the Hebrew Pronouns Hu and Hi which we commonly render by He She or It according as the Gender varies to be Derivatives from the Verb Havah or Hajah which signifies To Be. Not that I take Hu to be a proper Name of God as are Jah and Jehovah from the same Verbs But an Appellative wâ—rd common to the Creatures also but here Emphatically applâ—ed to God as are the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are common to the Creatures alâ—o for â—hey also are in their kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Latin Pâ—onouns is id that is he or it when Relatively taken are to be expounded of their Antecedent to which tâ—â—y Relate But when put Aâ—solutely without an Antecedent they are of alike import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quid taken Substantively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according â—o which we use to say even in our Metaphysâ—cks Ens Aliquid conâ—ertuntâ—r He or It so taken arâ— of the same import with a Being or What Is. And the Learned Gatâ—ker than whom I do not know that we have a better Critick more Judicious or more Acute though in his Book De â—tylo Novi Instrumenti contra Pfochenium he do nâ—t take Hu to be a Proper Name of God but communicable to Creatures however here Emphaticâ—llâ— applied to him Yet doth allow that in these places and in many others oâ— which he gives divers instances it is used for the Veâ—b Substantive Sum or Est. Which is the same wiâ—â—â—hat I say that it Imports a Being or to Be and therefore when signally applied to Gâ—d â—is Absolute Infinite Independent Self-Being And so it seems the Septuagiâ—ts did 〈◊〉 undâ—rstand it who render Ani Hu by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I AM and the Vuâ—gar Latin b◠〈◊〉 Sum and in the New Tâ—stamâ—â—t which commonly â—ollows the Phrase oâ— the â—eptâ—â—gints Christ says it of himself Before Abraham Was not I Was but I Am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importing â—hereby his Permanent and Insâ—ccessive Being co-exisâ—ent to all the 〈…〉 Successive Duration Past Present and Future the same Yesâ—erday and To-daâ— and foâ— eâ—er The differeâ—ce between is or id Relatively takâ—n râ—lating to what we call 〈◊〉 Antecedent and the same taken Absolutely without such reference to other 〈◊〉 it selfe is much the same as between what the Logiâ—ians call Est secundi â—djecti which is but a Copula to join the Predicate with the â—ubject and Est â—â—rrâ— adjecti where it self is or doth include the Predicate As when Sâ—cratâ—â— Est 〈◊〉 râ—solved by Socrates Est Ens or Est Existens The word Est so taken including 〈◊〉 the Copula and the Predicate Like as id or quid Substantively taken is not Relative 〈◊〉 Absolute and the same with Ens. * In one Great Bible of this Trâ—nslation amoâ—gst Mr. Selden's Books in the Bodleyan Library appointed to be read in â—â—urches as we are told in thâ— Title page printed if I do not mis-remember tâ—e date aboâ—â— the Reign of King Edwâ—rd the Sixth or the end of King Henry the Eigâ—th I find the Name JA. But in all other whether Psalters or Bibles Old or New of that Translation that I have consulted it is Yea. Of which I suppose the occasion at first was this The Hebrew Letter by different persons is differently called Jod and Yod and accordingly that Name to be written in English Ja or Ya Which being it seems in some Books written or printed Ya some after-Printer thinking it to be mis-printed for yea did so as he thought Correct it and the Error hath thence been propagated eversince Yet this having it seems been discovered by some-body some while since I find in divers late Editions of the Psalter or Psalms in our Book of Common-prayer which follows that Translation it is thus printed praise him in his name yea and rejâ—yce before him with a Comma before and after yea leaving it indifferent whether to refer Yea or Ya to the former Clause as the Name of God or to the latter Clause as the Affirmative particle yea But in the Original Hebrew and in all other Translations that I have observed in any Language I find the name Jah or somewhat equivalent thereunto as doubtless it ought to be * So in Isa. 41.10 Fear not I am with thee and ver 13. Fear not I will help thee and ver 14. Fear not I will help thee saith the Lord and thy Redeemer and ver 16. The Wind or Spirit Ruach shall carry them away and the Whirl-wind shall scatter them Is in the Chaldee Paraphrase rendred into Latin Ne timeas quia in adjutorium tuum erit Verbum meum Ne timeas quia Verbum meum erit in adjutorium tuum Ne tâ—meatis Verbum meum est in auxilium vestrum dicit dominus Redemptor vester Ventus seu Spiritus abripiet eos Verbum ejus disperget eos quasi Turbo stipulas Where we have God his Word and Spirit So in Isai. 48.11 For my own sake for my own sake will I do it and ver 12. Heaâ—ken unto Me and ver 13. My hand hath laid the foundation of the Earth and my right hand hath spanned the heavens and ver 15. I even I have spoken I have called him and ver 16. Come ye near unto me hear ye this Are in the Chaldee Paraphrase Propter Nomen meum propter Verbum meum faciâ—m Obedite Verbo meo In Verbo meo fundavi terram in Potentia mea appendi coelos Where again we have God his Word and Power or Spirit In Verbo meo pepigi pactum cum Abraham patre vestro vocavi eum Accedite ad Verbum meum audite haec And at the like rate in many other places