The profession of his confidence is in these words, [Greek or Hebrew], in whom we have hoped, Erasmus rendereth, in whom we have fixed hope, in opposition to that vain, moveable, and uncertain hope, which men have in earthly and transitory things; we render it trusting, though it be not the same word with that used in the 9. Verse; But we told you that faith hath its trusting, and hope hath its trusting, and these two graces are of so near affinity, that they are often put for one another; and indeed they both denote some recumbency ⟨p. 345⟩and resting of the soul upon him, whom they trust or hope in: So that as we read [Greek or Hebrew], and [Greek or Hebrew], so also of [Greek or Hebrew], 1. Tim. 5. 5. and [Greek or Hebrew], 1 Tim. 4. 10. Which words denote, that hope doth always carry along with it some affections, and cordial adhesion to God; So that as we reject the Popish distinction of fides informis and formata, we do also of spes informis and formata; because the grace of hope doth sanctify the soul for its respective operations, as well as love doth to its proper actings. Concerning the word [Greek or Hebrew], Favorinus saith, it differeth thus from [Greek or Hebrew], which is applied to the expectation of evil things, as well as of God. (although in the Scripture it is hardly used any where, but concerning good things.) Whereas [Greek or Hebrew], is only used of good things; the word coming either of [Greek or Hebrew], or [Greek or Hebrew], to draw; because the things hoped for, do draw and allure the soul towards them. Among the Latins, sperare is sometimes for timere, but that is very abusively spoken. You see then, whom Paul maketh the object of his hope and trusting, even God alone. So that we may not place our hope, in the wisdom or power of men, nor in Angels or Saints; no not as instrumental causes to procure us our good we need: For a divine hope, must have for the motive of it divine truth and goodness; divine power and help, as well as assenting faith, must have divine revelation and authority. Besides, second causes though causatively concurring to such effects, yet because they have both their esse, and operari dependently from God, and so do not help in and of themselves, it is vain to trust in them.
The profession of his confidence is in these words, 〈non-Latin alphabet〉, in whom we have hoped, Erasmus rendreth, in whom we have fixed hope, in opposition to that vain, moveable, and uncertain hope, which men have in earthly and transitory things; we render it trusting, though it be not the same word with that used in the 9. Verse; But we told you that faith hath its trusting, and hope hath its trusting, and these two graces are of so near affinity, that they are often put for one another; and indeed they both denote some recumbency ⟨p. 345⟩and resting of the soul upon him, whom they trust or hope in: So that as we read 〈non-Latin alphabet〉, and 〈non-Latin alphabet〉, so also of 〈non-Latin alphabet〉, 1. Tim. 5. 5. and 〈non-Latin alphabet〉, 1 Tim. 4. 10. Which words denote, that hope doth alwayes carry along with it some affections, and cordiall adhesion to God; So that as we reject the Popish distinction of fides informis and formata, we do also of spes informis and formata; because the grace of hope doth sanctifie the soul for its respective operations, as well as love doth to its proper actings. Concerning the word 〈non-Latin alphabet〉, Favorinus saith, it differeth thus from 〈non-Latin alphabet〉, which is applyed to the expectation of evill things, as well as of God. (although in the Scripture it is hardly used any where, but concerning good things.) Whereas 〈non-Latin alphabet〉, is only used of good things; the word coming either of 〈non-Latin alphabet〉, or 〈non-Latin alphabet〉, to draw; because the things hoped for, do draw and allure the soul towards them. Among the Latins, sperare is sometimes for timere, but that is very abusively spoken. You see then, whom Paul maketh the object of his hope and trusting, even God alone. So that we may not place our hope, in the wisdome or power of men, nor in Angels or Saints; no not as instrumentall causes to procure us our good we need: For a divine hope, must have for the motive of it divine truth and goodness; divine power and help, as well as assenting faith, must have divine revelation and authority. Besides, second causes though causatively concurring to such effects, yet because they have both their esse, and operari dependently from God, and so do not help in and of themselves, it is vain to trust in them.
