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.
1. God is a Father, even the first Person in Trinity, begetteth. In this respect, the Son of God is called the begotten of the Father, Joh. 1. 14.
2. God the Father abegat the Son of his very substance, very God of very God. The title God properly taken and frequently applied to this Son, gives proof hereto (as Joh. 1. 1. Rom. 9. 5.) and especially the title Jehovah (which is given to none but to the true God) Gen. 19. 24. Josh. 5. 14.
3. bGod the Father communicateth his whole essence to the Son: He begat another self of himself, even that which he himself is. In which respect this son of God saith, I and my Father are one. The Father is in me, and I in him,
.
4. God the Fathers begetting his Son, is truly and properly eternal. It was before all time, it continueth throughout all times, it shall never have any date, or
end. In relation hereunto saith this Son of God, I was set up from everlasting, from the beginning, or ever the earth was, when there were no depths, I was brought forth: before the hills was I brought forth, &c. Prov. 8. 23, 24, 25. In this sense he was called the first-born, Col. 1. 15. First-born, because he was begotten before all things: and
only-begotten, because he alone was properly begotten of God.
Some of the ancient Fathers and later Divines, do in this sense take this word hodiè, to day: For it signifieth the present time: and in divine things there is a continual presence or presentness, as I may so speak: neither is there any thing past
as if it ceased to be: or to come, as if it were not yet: or as if there had been a time when it was not. The Greek word, whereby eternity is set out ([Greek or Hebrew]. Arist. l. 1. ds Coelo) signifieth a continual being of things.
5. God the Fathers begetting his Son, manifesteth an equality of Father and Sonne. For if the nature of both be enquired after, it will hereby be found to be
God, and not one greater then another. This also did the Son receive of the Father. He did not beget him equal, and then add to him, when he was begotten, equality, but in begetting him he made him equal. For
being in the form of God, to be equal with God was no robbery (Phil. 2. 6.) but nature: because he obtained it by being begotten, he did not usurp it by a proud advancing of himself. Where equality is, there is the same nature, and one substance.
1. God is a Father, even the first Person in Trinity, begetteth. In this respect, the Sonne of God is called the begotten of the Father, Joh. 1. 14.
2. God the Father abegat the Sonne of his very substance, very God of very God. The title God properly taken and frequently applied to this Sonne, gives proof hereto (as Ioh. 1. 1. Rom. 9. 5.) and especially the title Iehovah (which is given to none but to the true God) Gen. 19. 24. Iosh. 5. 14.
3. bGod the Father communicateth his whole essence to the Sonne: He begat another self of himself, even that which he himself is. In which respect this sonne of God saith, I and my Father are one. The Father is in me, and I in him, Joh. 10. 30, 38.
4. God the Fathers begetting his Sonne, is truly and properly eternal. It was before all time, it continueth throughout all times, it shall never have any date, or3 end. In relation hereunto saith this Sonne of God, I was set up from everlasting, from the beginning, or ever the earth was, when there were no depths, I was brought forth: before the hills was I brought forth, &c. Prov. 8. 23, 24, 25. In this sense he was called the first-born, Col. 1. 15. First-born, because he was begotten before all things: and4 only-begotten, because he alone was properly begotten of God.
Some of the ancient Fathers and later Divines, do in this sense take this word hodiè, to day: For it signifieth the present time: and in divine things there is a continuall presence or presentness, as I may so speak: neither is there any thing past5 as if it ceased to be: or to come, as if it were not yet: or as if there had been a time when it was not. The Greek word, whereby eternity is set out (〈non-Latin alphabet〉. Arist. l. 1. ds Coelo) signifieth a continual being of things.
5. God the Fathers begetting his Sonne, manifesteth an equality of Father and Sonne. For if the nature of both be enquired after, it will hereby be found to bec God, and not one greater then another. This also did the Sonne receive of the Father. He did not beget him equal, and then add to him, when he was begotten, equality, but in begetting him he made him equal. For fbeing in the form of God, to be equal with God was no robbery (Phil. 2. 6.) but nature: because he obtained it by being begotten, he did not usurp it by a proud advancing of himself. Where equality is, there is the same nature, and one substance.de
aUnigenitum Filium de sua substantia genuit Pater, Aug. Epist. 66.
bGignit hypostasis. Athan. Dialog. 2. de Trin.
3Ex ipsa essentia Patris est genitus. Chrysost. Hom. 2. in Heb. 1.
4Genuit de se alterum see. Genuit id quod ipse est. Aug. Epist. 66.Genuit de se alterum se. Genuit id quod ipse est. Aug. Epist. 66.
5Sic genuit ex se Filium, ut totum quod in se erat, esset & maneret in Filio. Chrysol. Serm. 60.
cPrimogenitus, ut ante omnia genitus. Unigenitus, ut solus ex Deo genitus. Tertul. advers. Prax.
fIn forma Dei aequalem esse Deo non ei rapin• suit, sed natura; quoniam id nascendo sumpsit, non superbie•do praesumpsit. Aug. ibid. Ubi •qualitas est, ibi e• dera natura, unaq▪ substantia. Hier. l. 9. Comment. in Quest. 28.
dQuod dicit, ego hodiè, Deus H•ri & Cras non habet, sed semper Hodie habet. Arnob. in Psa. 2. Aug. Enar. in Psal. 2. quo sempiternam generationem ut catholica sides pradicat. Hier. in Psal. 2. Haymo in Psal. 2. Per hodiè aeternitatem intelligi voluit. Zanch. de tribus Elob. l. 2. c. 4. Mollerus praelect. in Psal. 2. 8. allique. Of this day, See §. 58, &c.
eIn Deo Patre & Deo Filio, si utriusque natura quaeratur, uterque Deus: nec magis magnus alter altero Deus. Aug. Epist. 66. Lege plura ibid.
Quem constat de Patre naturaliter genitum, constat non aliud esse quam Deum. Hic itaque de Ratre sempiternus existens, unam ten•it cum Deo Patre naturam, &c. Fulgent▪ ad Trasim▪ Reg. l. 3. c. 3.
The Fathers begetting of the Son giveth evidence to the two great mysteries of our Christian Faith, which were implied under these two Metaphors, Brightness of his glory, and express image of his Person.
THe Fathers begetting of the Son giveth evidence to the two great mysteries of our Christian Faith, which were implied under these two Metaphors, Brightness of his glory, and expresse image of his Person.
For the first, To beget doth in general imply a communicating of his essence, that begetteth to him that is begotten. But the special begetting here intended declareth a communicating of the whole essence. Hence by undeniable consequence it followeth, that the begotten Son of God is of the same essence with the Father.
For the first, To beget doth in generall imply a communicating of his essence, that begetteth to him that is begotten. But the speciall begetting here intended declareth a communicating of the whole essence. Hence by undeniable consequence it followeth, that the begotten Son of God is of the same essence with the Father.
To make this mystery the more clear, the Greek Church used a bcompound Greek word which signifieth consubstantial, or of the same essence; A word which hath been used by the cancientest Fathers, and dput into the Nicene Creed (which was ratified by the subscription of 318. Bishops there assembled) and thus translated in our English Liturgy, of one substance with the Father. All the places▪ that set out the Unity of the Father and the Sone, such as these, I came forth from the Father, Joh. 16. 28. I and my Father are one, Joh. 10. 30. and all the places that stile the5 Son GOD, give proof hereunto: So do the divine incommunicable properties attributed to the Son, as Eternity (Isa. 9. 6. Col. 1. 17.) Ubiquity (Matt. 18. 20. & 28. 20.) Omnipotency (Phil. 3. 21.) Immutability (Heb. 1. 12.) Omniscience (Joh. 1. 48. & 21. 17.) The like may be said of divine effects done by the Son, as Creation▪ (Joh. 1. 3.) Sustentation (Col. 1. 17.) Miracles (Joh. 15. 24.) Remitting sin (Mat. 9. 6.) Quickening the dead in sin (Joh. 5. 21.) Raising himself (Rom. 1. 4.) Raising others Joh. 5. 28, 29.
To make this mystery the more clear, the Greek Church used a bcompound Greek word which signifieth consubstantiall, or of the same essence; A word which hath been used by the cancientest Fathers, and dput into the N•cene Creed (which was ratified by the subscription of 318. Bishops there assembled) and thus translated in our English Liturgy, of one substance with the Father. All the places▪ that set out the Unity of the Father and the Sone, such as these, I came forth from the Father, Joh. 16. 28. I and my Father are one, Joh. 10. 30. and all the places that stile the5 Son GOD, give proof hereunto: So do the divine incommunicable properties attributed to the Son, as Eternity (Isa. 9. 6. Col. 1. 17.) Ubiquity (Matt. 18. 20. & 28. 20.) Omnipotency (Phil. 3. 21.) Immutability (Heb. 1. 12.) Omniscience (Joh. 1. 48. & 21. 17.) The like may be said of divine effects done by the Son, as Creation▪ (Joh. 1. 3.) Sustentation (Col. 1. 17.) Miracles (
b[Greek or Hebrew].〈non-Latin alphabet〉.
cJustin Mart.Iustin Mart.
d[Greek or Hebrew]. Ruffin. Eccl. Hist. l. 1. c. 1, 9.〈non-Latin alphabet〉. Ruffin. Eccl. Hist. l. 1. c. 1, 9.
eAliud non est •omousion▪ quam quod dicit, ego de Deo Patre exivi• & ego & Pater unum sumus. Ambr. de Fide contra Arr. c. 5.
These two Relative considerations, Beget, Begotten, necessarily imply a distinction. It hath been before showed, that the distinction is not in nature, essence, or substance; therefore the Fathers have of old used this word Person, to show wherein the distinction consisteth. Of this word Person, see §. 21.
These two Relative considerations, Beget, Begotten, necessarily imply a distinction. It hath been before shewed, that the distinction is not in nature, essence, or substance; therefore the Fathers have of old used this word Person, to shew wherein the distinction consisteth. Of this word Person, see §. 21.
That the Son is a Person or subsistence, is evident by these phrases in Scripture1 which give him a particular and proper subsistence; as this Title I am, which Christ applieth to himself, Joh. 8. 58. And this, the Son hath life in himself, Joh. 5. 26. And2 this, What thing soever the Father doth, these also doth the Son likewise, Joh. 5. 19. and many the li•e.3
That the Son is a Person or subsistence, is evident by these phrases in Scripture1 which give him a particular and proper subsistence; as this Title I am, which Christ applieth to himself, Ioh. 8. 58. And this, the Son hath life in himself, Joh. 5. 26. And2 this, What thing soever the Father doth, these also doth the Son likewise, Joh. 5. 19. and many the li•e.3
That the Person of the Son is distinct from the Person of the Father, is manifest by these correlative Titles, Father, Son; and correlative Actions, beget, begotten; 1and such Phrases as these, The Word was with God (Joh. 1. 1.) The Son is in the bosom of the Father, Joh. 1. 18. I came forth from the Father (Joh. 16. 28.) And such as se• out their distinct order and manner of working; as God made the worlds by the Son, ver. 2. He hath chosen us in him (Eph. 1. 4.) The Lord rained from the Lord (Gen. 18. 24.) The Lord said unto my Lord (Psa. 110. 1.)
That the Person of the Son is distinct from the Person of the Father, is manifest by these correlative Titles, Father, Son; and correlative Actions, beget, begotten; 1and such Phrases as these, The Word was with God (Joh. 1. 1.) The Son is in the bosome of the Father, Joh. 1. 18. I came forth from the Father (Joh. 16. 28.) And such as se• out their distinct order and manner of working; as God made the worlds by the Son, ver. 2. He hath chosen us in him (Eph. 1. 4.) The Lord rained from the Lord (Gen. 18. 24.) The Lord said unto my Lord (Psa. 110. 1.)
1•ater & Filius Personarum sunt ab invicem proprietate distincti. Aug. de Fide ad P. Diac. c. 1.
The author
William Gouge 1578–1653
PuritansEngland
Rector of St Ann Blackfriars; member of the Westminster Assembly.
