Institutes of the Christian Religion (Vol. 1 of 2). Jean Calvin
two passages of Isaiah – “Whosoever believeth on him shall not be ashamed.” Again, “There shall be a root of Jesse, that shall rise to reign over the Gentiles; in him shall the Gentiles trust.”236 And why should we search for more testimonies from Scripture, when this declaration occurs so frequently, “He that believeth on me hath everlasting life”?237 The invocation, arising from faith, is also directed to him; which, nevertheless, peculiarly belongs, if any thing peculiarly belongs, to the Divine majesty. For a prophet says, “Whosoever shall call on the name of the Lord (Jehovah) shall be delivered.”238 And Solomon, “The name of the Lord is a strong tower: the righteous runneth into it, and is safe.”239 But the name of Christ is invoked for salvation: it follows, therefore, that he is Jehovah. Moreover, we have an example of such invocation in Stephen, when he says, “Lord Jesus, receive my spirit.”240 And afterwards in the whole Church, as Ananias testifies in the same book: “Lord, I have heard by many of this man, how much evil he hath done to thy saints – that call on thy name.”241 And to make it more clearly understood, that “all the fulness of the Godhead dwelleth bodily in Christ,” the Apostle confesses that he had introduced among the Corinthians no other doctrine than the knowledge of him, and that this had been the only subject of his preaching.242 What a remarkable and important consideration is it, that the name of the Son only is preached to us, whereas God commands us to glory in the knowledge of himself alone!243 Who can dare to assert that he is a mere creature, the knowledge of whom is our only glory? It must also be remarked, that the salutations prefixed to the epistles of Paul implore the same blessings from the Son as from the Father; whence we learn, not only that those things, which our heavenly Father bestows, are obtained for us by his intercession, but that the Son, by a communion of power, is himself the author of them. This practical knowledge is unquestionably more certain and solid than any idle speculation. For then the pious mind has the nearest view of the Divine presence, and almost touches it, when it experiences itself to be quickened, illuminated, saved, justified, and sanctified.
XIV. Wherefore the proof of the Deity of the Spirit must be derived principally from the same sources. There is no obscurity in the testimony of Moses, in the history of the creation, that the Spirit of God was expanded on the abyss or chaos;244 for it signifies, not only that the beautiful state of the world which we now behold owes its preservation to the power of the Spirit, but that, previously to its being thus adorned, the Spirit was engaged in brooding over the confused mass. The declaration of Isaiah bids defiance to all cavils: “And now the Lord God, and his Spirit, hath sent me.”245 For the Holy Spirit is united in the exercise of supreme power in the mission of Prophets, which is a proof of his Divine majesty. But the best confirmation, as I have remarked, we shall derive from familiar experience. For what the Scriptures ascribe to him, and what we ourselves learn by the certain experience of piety, is not at all applicable to any creature. For it is he who, being universally diffused, sustains and animates all things in heaven and in earth. And this very thing excludes him from the number of creatures, that he is circumscribed by no limits, but transfuses through all his own vigorous influence, to inspire them with being, life, and motion: this is clearly a work of Deity. Again, if regeneration to an incorruptible life be more important and excellent than any present life, what must we think of him from whose power it proceeds? But the Scripture teaches, in various places, that he is the author of regeneration by a power not derived, but properly his own; and not of regeneration only, but likewise of the future immortality. Finally, to him, as well as to the Son, are applied all those offices which are peculiar to Deity. For he “searcheth even the deep things of God,”246 who admits no creature to a share in his councils. He bestows wisdom and the faculty of speech;247 whereas the Lord declares to Moses, that this can only be done by himself.248 So through him we attain to a participation of God, to feel his vivifying energy upon us. Our justification is his work. From him proceed power, sanctification, truth, grace, and every other blessing we can conceive; since there is but one Spirit, from whom every kind of gifts descends. For this passage of Paul is worthy of particular attention: “There are diversities of gifts, and there are differences of administrations, but the same Spirit;”249 because it represents him, not only as the principle and source of them, but also as the author; which is yet more clearly expressed a little after in these words: “All these worketh that only and the self-same Spirit, dividing to every man severally as he will.” For if he were not a subsistence in the Deity, judgment and voluntary determination would never be ascribed to him. Paul, therefore, very clearly attributes to the Spirit Divine power, and thereby demonstrates him to be an hypostasis or subsistence in God.
XV. Nor does the Scripture, when it speaks of him, refrain from giving him the appellation of God. For Paul concludes that we are the temple of God, because his Spirit dwelleth in us.250 This must not be passed over without particular notice; for the frequent promises of God, that he will choose us for a temple for himself, receive no other accomplishment, than by the inhabitation of his Spirit in us. Certainly, as Augustine excellently observes, “If we were commanded to erect to the Spirit a temple of wood and stone, forasmuch as God is the sole object of worship, it would be a clear proof of his Divinity; how much clearer, then, is the proof, now that we are commanded, not to erect one, but to be ourselves his temples!” And the Apostle calls us sometimes the temple of God, and sometimes the temple of the Holy Spirit, both in the same signification. Peter, reprehending Ananias for having “lied to the Holy Ghost,” told him that he had “not lied unto men, but unto God.”251 And where Isaiah252 introduces the Lord of hosts as the speaker, Paul253 informs us that it is the Holy Spirit who speaks. Indeed, while the Prophets invariably declare, that the words which they utter are those of the Lord of hosts, Christ and the Apostles refer them to the Holy Spirit; whence it follows, that he is the true Jehovah, who is the primary author of the prophecies. Again, God complains that his anger was provoked by the perverseness of the people; Isaiah, in reference to the same conduct, says, that “they vexed his Holy Spirit.”254 Lastly, if blasphemy against the Spirit be not forgiven, either in this world or in that which is to come,255 whilst a man may obtain pardon who has been guilty of blasphemy against the Son, this is an open declaration of his Divine majesty, to defame or degrade which is an inexpiable crime. I intentionally pass over many testimonies which were used by the fathers. To them there appeared much plausibility in citing this passage from David, “By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth;”256 to prove that the creation of the world was the work of the Holy Spirit, as well as of the Son. But since a repetition of the same thing twice is common in the Psalms, and in Isaiah “the spirit of his mouth” means the same as “his word,” this is but a weak argument. Therefore I have determined to confine myself to a sober statement of those evidences on which pious minds may satisfactorily rest.
XVI. As God afforded a clearer manifestation of himself at the advent of Christ, the three Persons also then became better known. Among many testimonies, let us be satisfied with this one: Paul connects together these three, Lord, Faith, and Baptism,257 in such a manner as to reason from one to another. Since there is but one faith, hence he proves that there is but one Lord; since there is but one baptism, he shows that there is also but one faith. Therefore, if we are initiated by baptism into the faith and religion of one God, we must necessarily suppose him to be the true God, into whose name we are baptized.
Isaiah xxviii. 16; xi. 10. Rom. x. 11; xv. 12.
John vi. 47.
Joel ii. 32.
Prov. xviii. 10.
Acts vii. 59.
Acts ix. 13, 14.
1 Cor. ii. 2.
Jer. ix. 24.
Gen. i. 2.
Isaiah xlviii. 16.
1 Cor. ii. 10, 16.
1 Cor. xii. 8.
Exod. iv. 11.
1 Cor. xii. 4, &c.
1 Cor. iii. 16; vi. 19. 2 Cor. vi. 16.
Acts v. 3, 4.
Isaiah vi. 9.
Acts xxviii. 25.
Isaiah lxiii. 10.
Matt. xii. 31. Mark iii. 29. Luke xii. 10.
Psalm xxxiii. 6.
Ephes. iv. 5.