November 6

For ye have not received the spirit of bondage again to fear: but ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God.—Romans 8:15-17.

Nor staying to mention that which stands in contradistinction to bondage, that is, the spirit of freedom, he has named what is far greater, that of adoption, through which he at the same time brings in the other, saying, But ye have received the Spirit of adoption.

But this is plain. But what the spirit of bondage may be is not so plain, and there is need of making it clearer. Now what he says is so far from being clear, that it is in fact very perplexing. For the people of the Jews did not receive the Spirit. What then is his meaning here? It is the letter he giveth this name to, for spiritual it was, and so he called the law spiritual also, and the water from the rock, and the manna. For they did all eat of the same spiritual meat, and all drank of the same spiritual drink. And to the rock he gives this name, when he says, For they drank of that spiritual rock which followed them. Now it is because all the rites then wrought were above nature, that he calls them spiritual, and not because those who then partook of them received the Spirit. And in what sense were those letters, letters of bondage? Set before yourself the whole dispensation, and then you will have a clear view of this also. For recompenses were with them close at hand, and the reward followed forthwith, being at once proportionate, and also a kind of daily ration given to domestic servants, and terrors in abundance came to their height before their eyes, and their purifications concerned their bodies, and their continency extended but to their actions. But with us it is not so, since the imagination even and the conscience getteth purged out. For he does not say, Thou shalt do no murder, only, but even thou shalt not be angry: so, too, it is not, Thou shalt not commit adultery, but thou shalt not look unchastely. So that it is not to be from fear of present punishment, but out of desire towards himself, that both our being habitually virtuous, and all our single good deeds are to come. Neither doth he promise a land flowing with milk and honey, but maketh us joint-heirs with the Only-Begotten, so making us by every means stand aloof from things present, and promising to give such things especially as are worth the acceptance of men made sons of God, nothing, that is, of a sensible kind or corporeal, but spiritual all of them. And so they, even if they had the name of sons, were but as slaves: but we as having been made free, have received the adoption, and are waiting for heaven.

For as there is a Spirit of wisdom, after which they that were unwise became wise, and this discloses itself in their teaching: and a Spirit of power there is, whereby the feeble raised up the dead, and drove out devils; a Spirit also of the gift of healing, and a Spirit of prophecy, and a Spirit of tongues, so also a Spirit of adoption. And as we know the Spirit of prophecy, in that he who hath it foretelleth things to come, not speaking of his own mind, but moved by the grace; so too is the Spirit of adoption, whereby he that is gifted with it calleth God, Father, as moved by the Spirit. But he wishing to express a true descent, used also the Hebrew tongue, for he does not only say, Father, but, Abba Father, which name is a special sign of true born children to their Father. After mentioning then the diversity resulting from their conversation, that resulting from the grace which had been given, and that from their freedom, he brings forward another demonstration of the superiority which goes with this adoption. Now of what kind is this?

The Spirit itself beareth witness with our spirit, that we are the children of God. For it is not from the language merely, he says, that I make my assertion, but from the cause out of which the language has its birth; since it is from the Spirit suggesting it that we so speak. And this in another passage he has put in plainer words, thus: God hath sent forth the Spirit of his Son into your hearts, crying, Abba Father. And what is that, Spirit beareth witness with spirit? The Comforter, he means, with that Gift which is given unto us. For it is not the Gift alone that is the voice, but of the Comforter also who gave the Gift, he himself having taught us through the Gift so to speak. But when the Spirit beareth witness, what further place for doubtfulness? For if it were a man, or angel, or archangel, or any other such power that promised this, then there might be reason in some doubting. But when it is the Highest Essence that bestoweth this Gift, and beareth witness by the very words he bade us use in prayer, who would doubt any more of our dignity? For not even when the emperor elects any one, and proclaims in all men's hearing the honor done him, does any body venture to gainsay.