A commentary on the whole Epistle to the Hebrews. By M. John Calvin. Translated…A commentarie on the vvhole Epistle to the Hebrevves. By M. Iohn Caluin. Translated…

There is the same consideration in the second member, where he calls it the evidence, or certification of things which are not seen. For evidence, makes things to appear; and commonly appertains unto those things only which we feel and perceive. Thus then at the first view these two things seem to be contrary, and yet notwithstanding they agree very well in this part of the definition of faith. For the spirit of God discovereth hidden things unto us, whereof there can no knowledge of them come unto us in regard of our natural understanding. For life eternal is promised us, and yet in the mean time we die. We hear of the blessed resurrection, but yet for all that we are environed with rottenness. ⟨p. 240⟩We are pronounced just: and yet notwithstanding sin dwells still in us. We hear that we are blessed: but yet are we thoroughly bitten with hunger and thirst. God crieth with a loud voice that he will by and by assist us: but yet it seems when we cry, that he stoppeth his cares. What should we now do in these cases, if we were not built upon hope, and if in the middest of darkness our minds did not lift themselves up far above all that which is in this world, having the word, and the Spirit of God for our guides to go before us? Wherefore faith is well called a subsistence of those things which yet consist in hope, and the evidence of things not seen. Whereas S. Augustine doth sometimes translate the Greek word Elenchus, which the Apostle here useth, by a noun which cometh of the verb To overcome, I do not dislike it: for he doth faithfully express the Apostles meaning. But yet I had rather call it an evidence or showing, because it is less constrained.

There is the same consideration in the second member, where he calles it the euidence, or certification of things which are not seene. For euidence, makes things to appeare; and commonly appertaines vnto those things onely which we feele and perceiue. Thus then at the first view these two things seeme to be contrarie, and yet notwithstanding they agree very well in this part of the definition of faith. For the spirit of God discouereth hidden things vnto vs, whereof there can no knowledge of them come vnto vs in regard of our naturall vnderstanding. For life eternall is promised vs, and yet in the meane time we die. We heare of the blessed resurrection, but yet for all that we are inuironed with rottennesse. ⟨p. 240⟩