Gods Three Arrows, Section – Section 73
Of the title IEHOVAH.
THis title Iehovah was accounted by the Iewes themſelves Nomen omnipotentis Dei quatuor literis Hebraicis ſcribitur, & apud Iudaeos vocatur ineffabile. Hieron. Comment. in Ezek. 16.to be ineffable, not meet to be uttered: becauſe it ſetteth out the incomprehenſible, and unutterable eſſence of God. They therfore though in holy Scripture they find written & printed the letters & vowels of this name Iehovah, yet pronounce it not. But where they find aforeign Adonai Elohim. Gen. 2. 4.Iehovah expreſſed, they read Adonai, which is pointed with the ſame pricks, and alſo ſignifieth Lord. And where bforeign Adonai Elohim. Gen 15. 2. foreign Elohim Adonai. Pſal. 68. 20 In priori exemplo Adonai praeponitur Iehouae In poſteriori poſtconitur. In utro que ſcribitur cum Chirick ſub Vau, & pronunciatur Elohim.Iehovah is joyned with Adonai, that Adonai might not be twice together pronounced, it is pointed with the pricks of Elohim, thus, Iehovih, and anſwerably they read it Elohim, which word ſignifieth the mighty God. To confirme this courſe of pronouncing Iehovah with other words, they alledge that the blaſphemy for which the Moungrill of an Egyptian Father, and Iſraelitiſh mother was ſtoned to death, was an open pronouncing of that ineffable name Iehovah, in the proper letters and vowels thereof. This they gather out of this phraſe, cLev. 24. 11. foreign Et expreſſit, ſeu pronunciavit illud nomen: & maledixit.He pronounced that name, and curſed: that is, by pronouncing that name, he curſed. What was that name? Even this ineffable name Iehovah. Yet further do the Iewes proceed in their ſeeming high eſteeme of this name. For, where they compute their numbers, as the Graecians do by letters: dforeign Iodthe firſt and eforeign Hethe laſt letters of this name Iehovah, make up that name fforeign Pſal. 135. 4.Iah, which is an abbreviation of Iehovah, and in effect importeth as much: and according to their ordinary computation maketh up the number of fifteene. gforeign IodThe firſt letter importeth ten, the latter hforeign Hefive. They in their numbring will not uſe thoſe two letters together: but inſtead of the firſt, iforeign Tetha letter that ſignifieth nine, and kforeign Vananother inſtead of the latter, that ſignifieth ſix: as if we inſtead of fifteene, ſhould name nine-ſix. It ſeemes that the Heathen had heard ſomthing of this excellent name: and thereupon named their god Iupiter, of foreign and Pater; which to joyne both together, ſoundeth Iapater: and in another caſe Iovem, in relation to Iehovah. And this reaſon is rendred of the Iewes forbearing to pronounce Iehovah, that they might take away all occasion from the Heathen of imagining their god to be Iehovah. Howſoever, there was a ſavour of too much ſuperſtition in forbearing the ſound, and letters of theſe high and excellent names Iehovah, and Iah: and their reaſons produced beare not full weight at the ballance of the Sanctuary, the holy Scriptures: yet ſhall they be a witneſſe and evidence againſt many Chriſtians, who over lightly eſteeme, Deut. 28. 58. foreign Nomen illud glorioſiſſimum, & reverendiſſimum Iehovah Deum tuum.and take in vaine this glorious and fearefull name, The Lord thy God: which is directly a breach of the third commandement, to which a terrible penalty is annexed.
Not the Iewes onelyonly, but alſo the LXX Greeke Tranſlators of the Old Teſtament, were very tender in uſing this name Iehovah. They do not therefore tranſlate according to the ſound, and ſillables, and letters of the Hebrew word: but according to the ſenſe and meaning thereof: and ſo turne this Hebrew word Iehovah, by a word that ſignifieth lforeign.LORD: wherin the mCompare Pſal. 110. 1. with Mat. 22. 44. And Ier. 31. 31, 32, 33, 34. with Heb. 8. 8, 9, 10, 11.Pen-men of the New Teſtament, Apoſtles and Evangelists imitated them.
In imitation hereof, those learned and judicious Divines, who by King IAMES his ſpeciall command were appointed to tranſlate anew the holy Scriptures into the Engliſh Tongue, very rarely uſe this word Iehovah in Engliſh: but turne it thus, The Lord. Yet, that the reader might know when this word Lord is put for Iehovah, they cauſed it to be printed in foure capitall letters, thus, LORD. So as, whenſoever ye find LORD ſo printed, know Iehovah is there expreſſed in the originall, or at leaſt Iah, which we have ſhewed to be an abbreviation of Iehovah. nPſal. 136 3.—97. 5. Iſa, 1. 24. Ioſ. 3. 11.Adonai is alſo a name given to God, and ſignifieth Lord: but it is not ſo proper to God as Iehovah: therefore though, when it is applied to God, it ſignifieth, and is tranſlated Lord, yet is it not printed in foure capitall letters, as the words before Gen. 18 27. Pſal. 2. 4. foreign the LORDmentioned, except when it is pointed with the ſame vowels that Iehovah is: and is put for Iehovah. So other names of God, tranſlated Lord, and God. For, there are ten eſpeciall names names applied to God in ſacred Scripture (as an ancient Ten Hebrew names of God Hieron. in Epiſt. ad Mar cc….Father well skild in the Hebrew tongue hath ſet them down together.)
The firſt is foreign Iehovah: which ſets out, among other excellencies, the eternity and ſelfe-exiſtency of God.
The ſecond is foreign Iah: which is a diminitive of Iehovah, and noteth out the ſelfe ſame things.
The third is foreign Ehejeh aſher Eheje I am that I am. This title ſheweth that God is as a circle which hath neither beginning nor end, but containeth all things within the circuit of it. It implieth Gods incomprehenſibleneſſe, immutability, and all ſufficiency.
The fourth is foreign, a ſtrong God. This eſpecially declareth Aquila tranſlates foreign Trem. & Iun. Deum fortem.the omnipotency of God.
The fift is foreign Elohim.
The ſixt is foreign Elohe.
Theſe two are the plurall number of foreign El, the ſtrong God: and as it, ſo they import the omnipotency of God. But yet further they imply another, and a deeper myſtery, namely, the Trinity of Perſons. For evidence thereof, either and both of theſe two laſt recited names, being applied to God, though they be of the plurall number, uſe to be joyned with words of the ſingular number. Witneſſe the firſt clauſe of the Bible, foreign Bara Elohim, word for word, Gods created; that is, God the Father, God the Sonne, and God the Holy Ghoſt created. The word of the plurall number ſets out the Trinity of Perſons. The word of the ſingular number joyned with it, ſets out the Vnity of the Deity in the Trinity of Perſons.
The ſeventh is foreign Shaddai All-ſufficient. This title gives apparent evidence of Gods All-ſufficiency in himſelfe, and to all his creatures.
The eight is foreign Elion, Altiſſimus, The most High. This implyes the ſurpaſſing dignity, excellency, and high Soveraignty of God, which is over and above all.
The ninth is foreign Tſebaoth Lord of Hoſts. That God Dominus exercituum, quod exercitus omnes pro arbitrio ſuo agit. Trem. & Iun. in Psal. 24.which ordereth all armies at his owne pleaſure, protecting ſuch as are on his ſide, and giving them victory againſt all their enemies, and ſubduing and vanquiſhing all that are againſt him; ſo as this title ſets out Gods protection of his Church againſt all her enemies.
The tenth is foreign Adonai Lord. This is derived from a *foreign Baſis.word that ſignifieth a foundation, or the foot of a pillar: ſo as this title ſheweth that that Lord who created all things, doth alſo ſuſtaine and preſerve them. It is a proofe therefore of his providence.
Of all theſe, Iehovah is the moſt proper name of God: Iehovah Gods moſt proper name.and ſetteth out moſt excellencies in God. It is never in Scripture attributed to any but to God. Some of the other names of God are ſometimes attributed to Angels, ſometimes to men, as, aGen. 19. 2.—24. 9.Adonai, and bPſal. 82. 1.—85.Elohim. But Iehovah never.
Indeed a moderne cVorſtius de Deo. Diſput. 2. de Numin. Dei. §. 19.Heretique hath lately publiſhed the contrary: and giveth theſe inſtances following of the title Iehovah attributed to creatures.
1. This text which we have in hand, (Exo. 17. 15.) where ſaith he, the altar is ſtiled Iehovah.
Anſw. Iehovah ſimply in it ſelfe is not attributed to this Altar. But a compound word, Iehovah-Niſſi, Iehovah my banner. He might to like purpoſe have alleadged the title which Abraham gave to the place where he was about to ſacrifice Iſaac, which is this, Iehovah-jireh, Iehovah will foreign d Gen. 22 14.provide. And that title which Gideon gave to the Altar which he made to God, and called Iehovah ſhalem, Iehovah foreign e Iudg. 6 24.peace, that is, Iehovah is a God of peace: or, Iehovah will give, or, hath given peace. But, all theſe, and other like to theſe, are to no purpoſe for the point in queſtion, there being a great difference betwixt a ſimple and compound name. Beſides, theſe titles had not ſo much reſpect to the altars and place whereunto they were attributed, as to Iehovah himſelfe: as the very phraſes do imply. They were only memorials of Iehovahs protection, and providence, and peace. Who can imagine otherwiſe, but that theſe phraſes, Iehovah is my banner, Iehovah will provide, Iehovah is peace, have reſpect to Iehovah himſelfe.
2. A ſecond inſtance which he giveth of a creature to which the name Iehovah is attributed, is the Arke of the Covenant. For proofe whereof he alledgeth Pſal. 24. 7, 8. & 47. 5.
Anſw. In neither of thoſe places quoted, no nor in either of the Pſalms mentioned, is any mention or iutimation of the Arke. Both the Pſalmes are typicall, and propheſie of Chriſt, and his joyfull comming. So as the title Iehovah in both thoſe places is attributed to Ieſus Christ, true God, true Iehovah.
3. The third and laſt inſtance, is of Angels, who, he ſaith, are ſtiled Iehovah. And thereof giveth theſe proofes, Gen. 16. 13. & 18, 13, 20, 22. & 19. 17. & Exo. 3. 4. & Iudg. 13. 22, 23.
Anſ. For, Gen. 19. 17. Iehovah is not there mentioned at all. For the other places, if they be well marked, it wilbe found that they all ſpeake of the Angell of the Covenant, Chriſt Ieſus.
Thus then it remaineth true that Iehovah is a title proper to God alone, Father, Sonne, and Holy Ghost. This one word cōſiſting of three ſillables eſpecialy ſuch three ſillables as they The excellencies of this title Iehovah.are, ſet out the unity of the Deity in the Trinity of Perſons.
The three ſyllables containe the notes of all times. The f… Iefirſt the time to come. The gforeign Hoſecond the time preſent. The hforeign Vahthird the time past. Thus this title given to Christ, iforeign. Rev. 1. 4.which is, and which was, and which is to come, is an expreſſe interpretation of Iehovah.
It conſiſteth onelyonly of kLiterae quieſcentes.letters of reſt (as the Hebrewes call them) to ſhew that there is no reſt till we come to Iehovah: and that in him we may ſafely and ſecurely reſt.
It is obſervable that Iehovah is not mentioned till God had finiſhed all his works, and reſted. Then immediately is it expreſſed. Namely, in Gen. 2. 4. That is the firſt place wherein Iehovah is expreſſed.
It is ever ſimply uſed. It never hath any, lVt foreign He Demonſtrativa.demonſtrative note before it; as This Iehovah, that Iehovah: nor any mVt pronomina foreign.affixe or pronoune after it (which in Engliſh goeth before) as my Iehovah, thy Iehovah, his Iehovah: nor is it uſed in *In regimine.government, as Iehovah of Iſrael, Iehovah of the Iewes, Iehovah of the Gentiles. If at any time it have relation to any peculiar perſons, another title is added to it, thus, aforeign Exo. 3. 15.Iehovah the God of your fathers. Nor is it declined: nor hath it the plurall number: as other names of God.
We heard before that Iehovah ſets out Gods eternity and ſelfe-exiſtency.
1. His eternity, in that it containes all times, future, preſent, and paſt. In relation hereunto ſaith the Prophet, nforeign Iſa. 63. 16.Thy name is from everlaſting, or for ever.
2. Iehovah ſets out alſo Gods ſelfe-existency. For, it commeth from a oforeign or foreignroot that ſignifieth to be. And where God had declared this to be his name, pforeign Exo. 3. 14.I am that I am, and againe, I am (which phraſes do apparently imply his being of himſelfe: from whom all others receive their being, and are preſerved) theſe are interpretations of Iehovah. And thereupon having thus expreſly ſet out the meaning thereof, he addeth in the qExo. 3. 15.next verſe, Iehovah the God of your Fathers hath ſent, &c. As if more diſtinctly he had ſaid, whereas I thus ſtiled my ſelfe, I am that I am: and, I am: know that it is I Iehovah, that, Am that I am. And this, I am that I am, and, I am, ſets out the meaning of my name Iehovah.
3. Iehovah declares the immutability of God. For, it containes all times; Now, to have beene, without limitation of any beginning, to be, namely the ſame in all times, to be to come, without any intimation of any end, muſt needs imply an immutability. This interpretation of the name Iehovah (I am that I am) gives further demonſtration of this property (Immutability) to be compriſed under it. Therefore God himſelf thus ſaith in regard of this his name, I am Iehovah, I change not.Mal. 3. 6.
4. Iehovah implies his Fidelity. For, where there is immutability of eſſence, there muſt needs be ſtability in word. God himſelfe declares that thus much is intended by this name. For, where he ſaith, bExo. 6. 3. Vide Trem. & Iunij an not. in hunc. loc.By my name Iehovah was I not knowne to them, he meaneth, that though he made many promiſes to them, eſpecially concerning their poſſeſſion of Canaan, yet did he not ſhew himſelfe to be Iehovah, an accompliſher of his promiſes. That he reſerved to future Generations. And even then when he ſpake this, he began to bring them out of bondage into Canaan, therefore he ſaith, when he ſent Moſes to them, Iehovah the God of your fathers hath ſent, &c. that is, that God which made ſuch and ſuch promiſes, will now ſhew himſelfe Iehovah, an accompliſher of his promiſes: therefore he hath ſent to bring you out of Egypt. This is evident by this which God himſelfe ſaith, cExo. 66.I am Iehovah, and I will bring you out from under the burdens of the Egyptians. They have little skill in the Hebrew text, who imagine that the name Iehovah was not knowne before God here ſpake to Moſes. dGen. 24.Immediately after the firſt Sabbath in Paradiſe, when God had finiſhed all his workes, frequent mention is made of Iehovah, and that in Abrahams, Iſaacs, and Iacobs dayes. So as in the place where God ſaith, By my name Iehovah was I not knowne to them, not the name it ſelfe, but the forementioned ſenſe and meaning thereof muſt needs bee meant.
Other divine excellencies might be produced out of this name Iehovah, but theſe are ſufficient to ſhew the equity of that which the Law thus expreſſely requireth, Thou ſhalt feare this glorious and fearefull name IEHOVAH Deut. 28. 58.thy God.
§. 73. Of the reſolution and inſtructions of the fifteenth Verſe.
THe Summe of this Verſe is, A thankefull memoriall of a memorable victory.
More particularly we may note,
1. The Perſon that makes the Memoriall, Moſes.
2. The Kinde of Memoriall.
This latter is expreſſed
1. By a monument made, He built an altar.
2. By a name given to it, And called the name of it Iehovah-Niſſi.
1. The Perſon (Moſes, of whom before) was the Prince Moſesand chiefe Governour of the people at that time, whence I collect, that,
Chiefe Governours ought to take chiefe care for publique acts of piety.
2. The Altar here built was for an euchariſticall or gratulatory ſacrifice, which was a publique teſtimony of publique built an altarand ſolemne thanks. Whence I obſerve, that,
Publique praiſe is to be given to God for publique deliverances.
3. The giving a name to this Altar, ſhewes that he would and called the name of ithave it remaine as a memoriall. Whence I inferre, that,
Memorials of Gods mercies are to be made.
4. The particular name (Iehovah-Niſſi) hath reference to Moſes holding up his hands, with the Rod of God therein, Iehovah-Niſſi.as a banner. Whereby he ſheweth his acknowledgement of the Lord to be the giver of that victory. Whence I may conclude, that,
The glory of deliverances is to be aſcribed to God.