Such a kind of speech is also used to show the immutability of a thing; as Pilate said, What I have written, I have written; I will not change it: so men use to say; I have done what I have done, to show the constancy of a thing, that it shall not be altered: therefore, when God would show the constancy of his Nature, he adds further, I am, without any other word: as if he should say; Moses, if they inquire of thee, what my name is, tell them only this; He is, hath sent me unto you; as the Septuagints translate it,[Greek or Hebrew]; that is, if I should deliver the most expressing name, whereby I would be known to all ages, this is that which I will pitch upon; I am, or JEHOVAH; ⟨p. 96⟩which comes from the same root. And if Moses should yet further inquire of his Name, he leads him into a further expression: The LORD GOD of your Fathers, the GOD of Abraham, the GOD of Isaac, and the GOD of Jacob hath sent me unto you; this is my Name for ever, and this is my memorial unto all generations. As if he should say; If yet they cannot understand what this Name is, it is the same that I was known by to Abraham, to Isaac, and to Jacob; what I was to them, the same will I be to you. I was known to them by my Word, and by my works, and by my miracles, and the same shall you find me, it is that God which hath sent me unto you. This is my Name; which words are to be referred, not only to the latter words, but to the former, I am, that I am. The words in the original are in the future tense; yet it is fitly translated, I am; for the future tense in Hebrew is often put for the present tense; and the words are put in the future tense, to show his immutability; which translation Christs words do warrant; Before Abraham was, I am: therefore the Septuagints do well translate it [Greek or Hebrew], signifying no more, but he which is; so that, that which we are to learn from hence is this; That I am, or Jehovah, I am, that I am, is the proper and essential name of God, (all Divines agree in this, I know none hat differ) because it expresseth him in his Essence, without any limitation, or modification. Besides, you shall find, that this name is never attributed to any other. The Altar, indeed, was called Jehovah; but the meaning was; to Jehovah; ⟨p. 97⟩his other names indeed are given to the creatures, but this is given only to him: Whence I gather this point:
Such a kinde of speech is also used to shew the immutabilitie of a thing; as Pilat said, What I have written, I have written; I will not change it: so men use to say; I have done what I have done, to shew the constancie of a thing, that it shall not be altered: therefore, when God would shew the constancie of his Nature, he addes further, I am, without any other word: as if hee should say; Moses, if they inquire of thee, what my name is, tell them only this; Hee is, hath sent me unto you; as the Septuagints translate it,〈non-Latin alphabet〉; that is, if I should deliver the most expressing name, whereby I would be knowne to all ages, this is that which I will pitch upon; I am, or IEHOVAH; ⟨p. 96⟩which comes from the same root. And if Moses should yet further inquire of his Name, he leads him into a further expression: The LORD GOD of your Fathers, the GOD of Abraham, the GOD of Isaac, and the GOD of Iacob hath sent me unto you; this is my Name for ever, and this is my memoriall unto all generations. As if he should say; If yet they cannot understand what this Name is, it is the same that I was knowne by to Abraham, to Isaac, and to Iacob; what I was to them, the same will I be to you. I was knowne to them by my Word, and by my workes, and by my miracles, and the same shall you finde me, it is that God which hath sent me unto you. This is my Name; which words are to be referred, not onely to the latter words, but to the former, I am, that I am. The words in the originall are in the future tense; yet it is fitly translated, I am; for the future tense in Hebrew is often put for the present tense; and the words are put in the future tense, to shew his immutabilitie; which translation Christs words doe warrant; Before Abraham was, I am: therefore the Septuagints do well translate it 〈non-Latin alphabet〉, signifying no more, but he which is; so that, that which we are to learne from hence is this; That I am, or Iehovah, I am, that I am, is the proper and essentiall name of God, (all Divines agree in this, I know none hat differ) because it expresseth him in his Essence, without any limitation, or modification. Besides, you shall finde, that this name is never attributed to any other. The Altar, indeed, was called Iehovah; but the meaning was; to Iehovah; ⟨p. 97⟩his other names indeed are given to the creatures, but this is given only to him: Whence I gather this point:
