A learned and very useful commentary on the whole epistle to the Hebrews wherein…
A learned and very useful commentary on the whole epistle to the Hebrews wherein every word and particle in the original is explained ... : being the substance of thirty years Wednesdays lectures at Black-fryers, London / by that holy and learned divine William Gouge ... : before which is prefixed a narrative of his life and death : whereunto is added two alphabetical tables ...A learned and very useful commentary on the whole epistle to the Hebrews wherein every word and particle in the original is explained ... : being the substance of thirty years Wednesdayes lectures at Black-fryers, London / by that holy and learned divine Wiliam Gouge ... : before which is prefixed a narrative of his life and death : whereunto is added two alphabeticall tables ...
William Gouge 1578–1653London: printed by A.M. for Joshua Kirton, 1655
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
This Epithet heavenly implieth a great privilege of the calling of Saints; For it implieth one special end thereof, which is to fit us for heaven. There […] also sundry ends noted in other places, which are as so many other privileges, such as these that follow.
THis Epithete heavenly implieth a great priviledge of the calling of Saints; For it implieth one speciall end thereof, which is to fit us for heaven. There 〈…〉 also sundry ends noted in other places, which are as so many other priviledges, such as these that follow.
1. Spiritual life; This the Apostle intendeth where he joineth these two together, God quickeneth the dead, and calleth. &c. Rom. 4. 17. Before men are called they are dead in sins, Eph. 2. 1. But when Christ effectually calleth any, his voice pierceth into their soul as powerfully as it did into the body of the damsel which was new dead.
. what then for spiritual life?
2. Light and sight: These I join together because one without the other is of no use. Of what use is light to a blind man? And of what use is sight to him that hath no light to see by? Besides, by these two an effectual calling is distinguished from a mere formal calling. They who are only outwardly called have light shining upon them, in that they have the Word preached unto them. In this respect it is said, The light shineth in darkness and the darkness comprehendeth it not,
. But they who are inwardly called have also sight given unto them, the eyes of their understanding are opened, I have called thee saith the Lord to his Son to open his blind eyes,
Though this privilege be not simply greater then the former, yet it adds much thereunto; For what is life to them that live in darkness, but a kind of death? It is very uncomfortable; Therefore darkness and death are oft joined together,
. How great a privilege this is hath been before showed, §. 7.
4. Liberty; The Apostle expressly saith, that we are called unto liberty, Gal.
1. Spirituall life; This the Apostle intendeth where he joyneth these two together, God quickneth the dead, and calleth. &c. Rom. 4. 17. Before men are called they are dead in sins, Eph. 2. 1. But when Christ effectually calleth any, his voice pierceth into their soul as powerfully as it did into the body of the damsell which was new dead. Mar. 5. 41, 42. Or of the young man that was carrying out on a Beer to be buried, Luke 7. 13, 14, 15. Or of Lazarus that had been dead four daies, Iohn 11, 43, 44. This is evident by this promise of Christ, The dead shall hear the voice of the Son of God, and they that hear shall live, Joh. 5. 25. This is such a priviledge as scarce a greater can be desired; All that a man hath will he give for his temporall life, Job 2. 4. what then for spiritual life?
2. Light and sight: These I joyn together because one without the other is of no use. Of what use is light to a blinde man? And of what use is sight to him that hath no light to see by? Besides, by these two an effectuall calling is distinguished from a meer formal calling. They who are only outwardly called have light shining upon them, in that they have the Word preached unto them. In this respect it is said, The light shineth in darknesse and the darknesse comprehendeth it not, Joh. 1. 5. But they who are inwardly called have also sight given unto them, the eyes of their understanding are opened, I have called thee saith the Lord to his Son to open his blinde eyes, Isa. 42. 6, 7. And the Apostle saith that he was sent to open mens eyes, and to turn them from darknesse to light, Act. 26. 19. That this is a priviledge of Saints calling, is evident by this phrase, God hath called you out of darknesse into his marvelluus light, 1 Pet. 2. 9 Though this priviledge be not simply greater then the former, yet it addes much thereunto; For what is life to them that live in darknesse, but a kinde of death? It is very uncomfortable; Therefore darknesse and death are oft joyned together, Isa. 9. 2. Iob 10. 21, 22. So on the coutrary life and light are joyned together, Ioh. 1. 4. to shew that life is no life without light; Eternal death is in Scripture set out by darknesse, Mat. 8. 12.
3. Holinesse; God hath called us unto holinesse, 1 Thes. 4. 7. How great a priviledge this is hath been before shewed, §. 7.
4. Liberty; The Apostle expresly saith, that we are called unto liberty, Gal.
5. 13. Before we are called we are in bondage under Satan, sin and death, Eph. 2. 2. Rom. 6. 17. Heb. 2. 5. yea, under the rigour and curse of the Law, Gal. 3. 10. and under the infinite wrath of God, Eph. 2. 3. Now according to the Lords under whom we are in bondage is our bondage the more grievous; From all the aforesaid bondage we are called and set at liberty. This privilege much amplifieth the benefit of both the former. To bondslaves what is life? even worse then death; And light and sight are of little use to such as have no liberty to use them, but rather an aggravation of their misery.
5. Communion or fellowship of Jesus Christ, 1 Cor. 1. 9. By virtue of their effectual calling Saints are engrafted or incorporated into Christ Jesus, and made members of his mystical body, 1 Cor. 12. 12. Hereby we come to be his and he to be ours, and we to have a right to all that is his, as our Mediator, 1 Cor. 3. 22, 23. This is a greater privilege then all the other; Without this the other are no privileges at all. Without Christ life is but a death, light but darkness, sight but blindness, liberty but bondage: By virtue of this fellowship God is our Father, Joh. 20. 17. Christ our head and husband, Eph. 5. 23, 32. yea, our brother, Heb. 2. 11, 12. The holy Ghost is our comforter and instructor. Joh. 14. 26. Angels our attendants, Heb. 1. 14. Heaven our Inheritance, 1 Pet. 1. 4. All things are ours, 1 Cor. 3. 22, 23,
6. Eternal life and salvation, Lay hold (saith the Apostle) on eternal life whereunto thou art called, 1 Tim. 6. 12. God hath called you to salvation, 2 Thes. 2. 13, 14. This is styled Gods kingdom and glory, 1 Thes. 2. 12. This in reference to our good is the main end of all that Christ did and suffered for us; It must needs therefore be a very great privilege; The first privilege was spiritual life, the last is eternal life.
5. 13. Before we are called we are in bondage under Satan, sinne and death, Eph. 2. 2. Rom. 6. 17. Heb. 2. 5. yea, under the rigour and curse of the Law, Gal. 3. 10. and under the infinite wrath of God, Eph. 2. 3. Now according to the Lords under whom we are in bondage is our bondage the more grievous; From all the aforesaid bondage we are called and set at liberty. This priviledge much amplifieth the benefit of both the former. To bondslaves what is life? even worse then death; And light and sight are of little use to such as have no liberty to use them, but rather an aggravation of their misery.
5. Communion or fellowship of Iesus Christ, 1 Cor. 1. 9. By vertue of their effectuall calling Saints are engrafted or incorporated into Christ Jesus, and made members of his mystical body, 1 Cor. 12. 12. Hereby we come to be his and he to be ours, and we to have a right to all that is his, as our Mediatour, 1 Cor. 3. 22, 23. This is a greater priviledge then all the other; Without this the other are no priviledges at all. Without Christ life is but a death, light but darknesse, sight but blindenesse, liberty but bondage: By vertue of this fellowship God is our Father, Ioh. 20. 17. Christ our head and husband, Eph. 5. 23, 32. yea, our brother, Heb. 2. 11, 12. The holy Ghost is our comforter and instructer. Ioh. 14. 26. Angels our attendants, Heb. 1. 14. Heaven our Inheritance, 1 Pet. 1. 4. All things are ours,
THE good opinion of the Apostle about their calling, to whom he wrote, i• especially manifested in this Word Partakers. For hereby he showeth that he was persuaded that they had a part therein.
THE good opinion of the Apostle about their calling, to whom he wrote, i• especially manifested in this Word Partakers. For hereby he sheweth that he was perswaded that they had a part therein.
1. All Saints have a like share in the heavenly calling, They being Partakers thereof have every one g part therein as well as a right thereto, All the Israelites were in this sense partakers of the same privileges, They were all under the cloud, and all passed through the Red Sea, and were all baptized, &c. and did All eat the same spiritual meat, and did All drink the same spiritual drink, 1 Cor. 10, 2, 3, 4. Ye are all one in Christ Jesus, Gal. 3. 28. The eight unities mentioned by the Apostle, Eph. 4. 4, 5, 6. intend thus much, For all believers make one body; They have all one Spirit; They are all called in one hope; They are all servants of one Lord; There is one Faith belonging to them all, and one Baptism; They have all One God, and […] Father. In reference to that one Father all believers are styled, bdear children, Eph. 5. 1. Great is the emphasis of the Greek word translated dear; It signifieth a beloved one, one that is so loved as all love is cast on him. It is most properly attributed to an only child, where God saith to Abraham, Take cthine only Son, Gen. 22. 2. The LXX thu• translate it, Take dthy beloved Son. He who in Hebrew is called an eonly Son, is in Greek called a fbeloved Sonne. So also do other Authors use that Greek word both of male and female: as, gan only son, han only daughter. So when one hath but one only eye, that eye in Greek is called ia beloved eye. This title, kbeloved one, is oft attributed to Christ, and that most properly, for •e is lthe only begotten of God. This title beloved one is indeed oft used min the plural number, including many, as Eph. 5. 1. Rom. 1. 7. & 11. 28. But they are all in God• account as an one only child. Thus they are all as one spouse to Christ, Cant. 4. 8. 2 Cor. 11. 2. They are also all heirs (Rom. 8. 17.) and Kings (Rev. 1. 6.) and th• of the same inheritance, and of the same Kingdom. Now there useth to be b•t one heir of the same inheritance, and one King of the same Kingdom. These therefore are as one. For they have all one Spirit (Eph. 4. 4.) and they all make o• mystical body, which body is styled Christ, 1 Cor. 12. 12. In this respect the duties which are required of us as brethren (§. 3.) are by this unity further pressed upon us.
2. They to whom the Apostle wrote, were internally and effectually called.
1. All Saints have a like share in the heavenly calling, They being Partakers thereof have every one g part therein as well as a right thereto, All the Israelites were in this sense partakers of the same priviledges, They were all under the cloud, and all passed through the Red Sea, and were all baptized, &c. and did All eat the same spirituall meat, and did All drink the same spirituall drink, 1 Cor. 10, 2, 3, 4. Ye are all one in Christ Iesus, Gal. 3. 28. The eight unities mentioned by the Apostle, Eph. 4. 4, 5, 6. intend thus much, For all beleevers make one body; They have all one Spirit; They are all called in one hope; They are all servants of one Lord; There is one Faith belonging to them all, and one Baptism; They have all One God, and 〈…〉 Father. In reference to that one Father all beleevers are stiled, bdear children, Eph. 5. 1. Great is the emphasis of the Greek word translated dear; It signifieth a beloved one, one that is so loved as all love is cast on him. It is most properly attributed to an only childe, where God saith to Abraham, Take cthine only Son, Gen. 22. 2. The LXX thu• translate it, Take dthy beloved Son. He who in Hebrew is called an eonly Sonne, is in Greek called a fbeloved Sonne. So also do other Authors use that Greek word both of male and female: as, gan only sonne, han only daughter. So when one hath but one only eye, that eye in Greek is called i
b[Greek or Hebrew].〈non-Latin alphabet〉.
c[Greek or Hebrew]〈non-Latin alphabet〉
d[Greek or Hebrew].〈non-Latin alphabet〉.
e[Greek or Hebrew]〈non-Latin alphabet〉
f[Greek or Hebrew].〈non-Latin alphabet〉.
g[Greek or Hebrew].〈non-Latin alphabet〉.
h[Greek or Hebrew], Xenoph. in [Greek or Hebrew].〈non-Latin alphabet〉, Xenoph. in 〈non-Latin alphabet〉.
To be partakers of a thing, is not only to have a right thereto by reason of our profession; but also to have a part, and a share therein, and that really, actually. Th• we are said to be partakers of Christ, v. 14. And to be partakers of Gods chastisements, Heb▪ 12. 8. The husbandman is said to be partaker of his hope, in that he doth in very deed partake of the benefit thereof, 1 Cor. 9. 10.
The excellency, utility and necessity of the heavenly calling, gives us all […] 1cause thoroughly to search and examine our selves thereabout; that we be no• deceived in a matter of so great consequence, and think we are internally and effectually called, when our calling is only external and formal.
THe excellency, utility and necessity of the heavenly calling, gives us all 〈…〉1cause thorowly to search and examine our selves thereabout; that we be no• deceived in a matter of so great consequence, and think we are internally and effectually called, when our calling is only externall and formall.
1Examination about our calling▪Examination a•out our calling▪
The author
William Gouge 1578–1653
PuritansEngland
Rector of St Ann Blackfriars; member of the Westminster Assembly.
Transcription key
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1 Cor. 3. 22, 23
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6. Eternal life and salvation, Lay hold (saith the Apostle) on eternal life whereunto thou art called,
. This in reference to our good is the main end of all that Christ did and suffered for us; It must needs therefore be a very great priviledge; The first priviledge was spiritual life, the last is eternal life.
in the plurall number, including many, as Eph. 5. 1. Rom. 1. 7. & 11. 28. But they are all in God• account as an one only childe. Thus they are all as one spous• to Christ, Cant. 4. 8. 2 Cor. 11. 2. They are also all heirs (Rom. 8. 17.) and Kings (Rev. 1. 6.) and th• of the same inheritance, and of the same Kingdom. Now there useth to be b•t one heir of the same inheritance, and one King of the same Kingdom. These therefore are as one. For they have all one Spirit (Eph. 4. 4.) and they all make o• mysticall body, which body is styled Christ, 1 Cor. 12. 12. In this respect the duties which are required of us as brethren (§. 3.) are by this unity further pressed upon us.
2. They to whom the Apostle wrote, were internally and effectually called.
