Now he confirmeth that certainty of trust or confidence, wherein of late he bid the faithful stay themselves, and that by an argument taken from an especial effect of the spirit: because it is not therefore given us that it might toss us with trembling,1 or press us with anxiety: but rather that all perturbation being quenched, setting our minds in a quiet state, it might stir us unto assured and free invocation of God. So then he doth not only prosecute the argument he touched before, but also standeth more in that other member which he had annexed: namely, of the fatherly mercy of God, whereby he forgiveth his, the infirmity of the flesh, and those faults which yet remain in them. He teacheth that the confidence hereof is assured unto us by the spirit of adoption, which would not bid us be bold in prayer,2 except it assured us of free remission. And to the end he might yt rather set out yt matter, he setteth down a twofold spirit: one he calleth the spirit of bondage, which we may conceive by the law• the other of adoption, which is by the gospel. ⟨p. 101⟩He saith that was given in old time unto fear,3 and this at this day unto assurance. By such comparison of contraries, the certainty of our salvation is (as thou seest) made more manifest. The author of the Epistle to the Hebrews, when he saith, we are not come unto the mount Sinai, where all things were so terrible, that the people being overthrown (as it were) with the present sentence of death, did pray they might not be spoken unto, yea Moses him self confessed he was afraid: but we are come unto Zion the hill of the Lord, and his city the celestial Jerusalem, where is the mediator of the new Testament Jesus. By the adverb, again, we gather that the law is here compared with the Gospel: because the Son of God by his coming brought unto us this inestimable benefit, that the servile condition of the law should no more bind us. Yet thou mayest not gather hereby, either, that none had the spirit of adoption before the coming of Christ: or that who so received the law were servants and not sons. For he doth rather compare the ministry of the law, with the dispensation of the Gospel, then persons with persons.
Nowe hee confirmeth that certaintie of truste or confidence, wherein of late hee byd the faithfull stay themselues, and yt by an argument taken from an especiall effect of the spirit: because it is not therefore giuen vs that it might tosse vs with trembling,1 or presse vs with anxietie: but rather that all perturbation beeing quenched, setting our mindes in a quiet state, it might stirre vs vnto assured and free inuocation of God. So then hee doth not onely prosecute the argument hee touched before, but also standeth more in that other member which he had annexed: namely, of the fatherly mercy of God, whereby hee forgiueth his, the infirmitie of the flesh, and those faultes which yet remaine in them. Hee teacheth that the confidence hereof is assured vnto vs by the spirite of adoption, which woulde not bid vs bee bolde in prayer,2 except it assured vs of free remission. And to ye end he might yt rather set out yt matter, he setteth down a twofold spirite: one he calleth the spirite of bondage, which we may cōceiue by the law• the other of adoptiō, which is by ye gospel. ⟨p. 101⟩He saith that was giuen in olde time vnto feare,3 and this at this day vnto assuraunce. By such comparison of contraries, the certaintie of our saluation is (as thou seest) made more manifest. The authour of the Epistle to the Hebrewes, when hee saith, wee are not come vnto the mount Sinai, where all thinges were so terrible, that the people being ouerthrowen (as it were) with the present sentence of death, did pray they might not bee spoken vnto, yea Moses him selfe confessed hee was afrayde: but we are come vnto Sion the hill of the Lorde, and his citie the celestiall Hierusalem, where is the mediatour of the newe Testament Iesus. By the aduerbe, agayne, wee gather that the law is heere compared with the Gospell: because the sonne of God by his comming brought vnto vs this inestimable benefite, that the seruile condition of the lawe should no more binde vs. Yet thou mayest not gather hereby, eyther, that none had the spirite of adoption before the comming of Christ: or that who so receiued the lawe were seruauntes and not sonnes. For he doth rather compare the ministerie of the lawe, with the dispensation of the Gospell, then persons with persons.
- 1To what end the spirit of god is given usTo what ende the spirite of god is giuen vs
- 2A twofold spirit
- 3Heb. 12.18.
