DEITY OF CHRIST PROVED, ETC. 243
holy person ever utter. He knew they are cursed of God who })ut their trust in man. The word here is ''??in^ from non^ " to repair to any one for protection ;" and it is used to express our trusting in God, Ps. xviii. 80, as also Ps. xxxi. 19, on which men are frequently pro- nounced blessed ; but that it should be applied to David, and a blessing annexed thereunto, we were to learn.
The third testimony, of Ps. ex. 3, we pass over with our adver- saries, as not to the purpose in hand, being a mistake of the Vulgar Latin.
The fourth is Prov. viii. 23, " I was set up from everlasting, from the beginning, or ever the earth was."
Q. What dost thou answer to tJiis testimony/?
A. That thou mayst understand the matter the better, know that from this place they thus dispute: " The Wisdom of God is begotten from eternity ; Christ is the Wisdom of God: therefore he is begotten from eternity, 1 Cor. i. 24." That this argument is not firm appears from hence, that, — 1. Solomon treats of wisdom simply and absolutely considered, \^ ithout the addition of the word " God;" Paul not simply and absolutely, but with the addition of the word "God." 2. Solomon treats of wisdom, which neither is a person nor can be, as appears from the diverse effects ascribed to this wisdom, chap. vii. viii. ix.; amongst which are these words, " By me kings rule, and princes decree righteousness;" and in the beginning of the 9th chapter, he brings in wisdom sending her maidens, and inviting all to her : but Paul treateth of that Wisdom which is a person. 3. The words which are rendered " from everlasting," in the Hebrew are "a seculo;"but that "from everlasting" and "a se- culo" are diverse, Isa. Ixiv. 4, Jer. ii, 20, Luke i. 70, with many like places, do declare.'
1. Our argument hence is: "'Christ, the second person of the Tri- nity, is spoken of, Prov. viii. 23, under the name of Wisdom ; now, it is said expressly there of Wisdom that it was ' begotten from ever- lasting:' and therefore the eternal generation of Christ is hence confirmed." Our reasons are: — (1.) Because the things here spoken of can be applied to no other. (2.) Because the very same things are affirmed of Christ, John i. 1. (3.) Because Christ is the Wisdom of God, and so called in the Scripture, not only in the expression of 6 Aoyog, but priTug, 1 Cor. i. 30. (4.) That by Wisdom Solomon in- tended the Wisdom of God, and that that word may be supplied, is most evident from what is spoken of it. Let the place be read. (5.) Christ is called not only the "Wisdom of God," but also Wisdom absolutely and simply; and that not only Prov. i. 20, but Matt. xi. 19.
1 "Ad quartum voro quid ? — Ut rem melius accipias, scito eos ex hoc loco ad eum modum argumentari : ' Sapientia Dei ab reterno est genita ; Christus est Dei Sapientia : ergo ab aeteino est genitus, 1 Cor. i. 24.' Id argmuentum tirmum non esse hinc patet ; Primura, quod Solomon agat de sapientia simpliciter ct absolute considerata, sine ad- ditione vocis Dei ; Paulus vero non simpliciter et absolute, scd cum additione, nempe, Dei. Delude, Solomon agit de sapientia, qua ncquc est persona, ncc esse potest, ut e variis efifectis quce huic sapicntise attribuit, apparct, ct hoc vii. viii. ix. cap., ex quibus sunt ea, Per me reges regnant, et principes justa dccernunt; et initio cap. ix , introducit sapien- tiam omnes ad se iuvitantem, et mittentcm virgincs suas. Paulus vero agit de Sapien- tia qute persona est. Tertio, verba lisoc, quse sunt reddita ab xtcrno, in Hebraeo extant, a secido: aliud vero esse ab zterno, aliud a seculo, indicant loci, Esa. Ixiv. 4, Jer. ii. 20, Luc. i. 70, et alii perraulti similes."
24^ VINDICI^ EVANGELICiE.
(6.) The Wisdom that Solomon treats of is evidently a person, and such things are ascribed thereunto as can be proper to none but a person. Such are these, chap. viii. 30, 31, "I was by him, one brought up with him : and I was daily his delight, rejoicing always before him ; rejoicing in the habitable part of liis earth," etc. That it is the same wisdom spoken of chap. vii. and here is not evident ; yet is there not any thing in that attributed to it but what suits well unto a person, — much less in the beginning of the 9th chapter, the invitation there being such as may be made by a person only. It is a person who sends out messengers to invite to a banquet, as Christ doth in the gospel. " Kings rule and princes decree justice" by the authority of a person, and without him they can do nothing.
2. The word translated " from everlasting" is the same with that considered before, Micah v. 2. The words following do so evidently confirm the meaning of the word to be as expressed that it is mar- vellous the gentlemen durst venture upon the exception in this place : " The Lord possessed me in the beginning of his way, before his works of old;" that is, before the creation, as is at large expounded, verses 23-29.