Dr. David B. Garner on Calvin and Scripture
July 20, 2009
Dr. David B. Garner, "...considering his Institutes, he ws one who had a profound sense of the unfolding of revelation...he fully understood over the course of history that God has revealed himself in a progressive way..."
Calvin's Institutes of the Christian Religion
BOOK III - THE WAY IN WHICH WE RECEIVE THE GRACE OF CHRIST: WHAT BENEFITS COME TO US FROM IT, AND WHAT EFFECTS FOLLOW.
CHAPTER ONE - THE BENEFITS OF CHRIST MADE AVAILABLE TO US BY THE SECRET OPERATION OF THE SPIRIT
1. The Holy Spirit the bond which unites us with Christ. This the result of faith produced by the secret operation of the Holy Spirit. This obvious from Scripture.
We must now see in what way we become possessed of the blessings which God has bestowed on his only-begotten Son, not for private use, but to enrich the poor and needy. And the first thing to be attended to is, that so long as we are without Christ and separated from him, nothing which he suffered and did for the salvation of the human race is of the least benefit to us. To communicate to us the blessings which he received from the Father, he must become ours and dwell in us. Accordingly, he is called our Head, and the first-born among many brethren, while, on the other hand, we are said to be ingrafted into him and clothed with him, all which he possesses being, as I have said, nothing to us until we become one with him. And although it is true that we obtain this by faith, yet since we see that all do not indiscriminately embrace the offer of Christ which is made by the gospel, the very nature of the case teaches us to ascend higher, and inquire into the secret efficacy of the Spirit, to which it is owing that we enjoy Christ and all his blessings. I have already treated of the eternal essence and divinity of the Spirit, (Book 1 chap. 13 sect. 14, 15;) let us at present attend to the special point, that Christ came by water and blood, as the Spirit testifies concerning him, that we might not lose the benefits of the salvation which he has purchased. For as there are said to be three witnesses in heaven, the Father, the Word, and the Spirit, so there are also three on the earth, namely, water, blood, and Spirit. It is not without cause that the testimony of the Spirit is twice mentioned, a testimony which is engraven on our hearts by way of seal, and thus seals the cleansing and sacrifice of Christ For which reason, also, Peter says, that believers are "elect" "through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ," (1 Pet. 1: 2.) By these words he reminds us, that if the shedding of his sacred blood is not to be in vain, our souls must be washed in it by the secret cleansing of the Holy Spirit. For which reason, also, Paul, speaking of cleansing and purification, says, "but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus and by the Spirit of our God," (1 Cor. 6: 11.) The whole comes to this that the Holy Spirit is the bond by which Christ effectually binds us to himself. Here we may refer to what was said in the last Book concerning his anointing.
2. In Christ the Mediator the gifts of the Holy Spirit are to be seen in all their fulness. To what end. Why the Holy Spirit is called the Spirit of the Father and the Son.
But in order to have a clearer view of this most important subjects we must remember that Christ came provided with the Holy Spirit after a peculiar manner, namely, that he might separate us from the world, and unite us in the hope of an eternal inheritance. Hence the Spirit is called the Spirit of sanctification, because he quickens and cherishes us, not merely by the general energy which is seen in the human race, as well as other animals, but because he is the seed and root of heavenly life in us. Accordingly, one of the highest commendations which the prophets give to the kingdom of Christ is, that under it the Spirit would be poured out in richer abundance. One of the most remarkable passages is that of Joel, "It shall come to pass afterward, that I will pour out my Spirit upon all flesh," (Joel 2: 2S.) For although the prophet seems to confine the gifts of the Spirit to the office of prophesying, he yet intimates under a figure, that God will, by the illumination of his Spirit, provide himself with disciples who had previously been altogether ignorant of heavenly doctrine. Moreover, as it is for the sake of his Son that God bestows the Holy Spirit upon us, and yet has deposited him in all his fulness with the Son, to be the minister and dispenser of his liberality, he is called at one time the Spirit of the Father, at another the Spirit of the Son: "Ye are not in the flesh but in the Spirit, if so be that the Spirit of God dwell in you. Now, if any man have not the Spirit of Christ, he is none of his," (Rom. 8: 9;) and hence he encourages us to hope for complete renovation: "If the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you," (Rom. 8: 11.) There is no inconsistency in ascribing the glory of those gifts to the Father, inasmuch as he is the author of them, and, at the same time, ascribing them to Christ, with whom they have been deposited, that he may bestow them on his people. Hence he invites all the thirsty to come unto him and drink, (John 7: 37.) And Paul teaches, that "unto every one of us is given grace, according to the measure of the gift of Christ," (Eph. 4: 7.) And we must remember, that the Spirit is called the Spirit of Christ, not only inasmuch as the eternal Word of God is with the Father united with the Spirit, but also in respect of his office of Mediator; because, had he not been endued with the energy of the Spirit, he had come to us in vain. In this sense he is called the "last Adam," and said to have been sent from heaven "a quickening Spirit," (1 Cor. 15: 45,) where Paul contrasts the special life which Christ breathes into his people, that they may be one with him with the animal life which is common even to the reprobate. In like manner, when he prays that believers may have "the grace of our Lord Jesus Christ, and the love of God," he at the same time adds, "the communion of the Holy Ghost," without which no man shall ever taste the paternal favor of God, or the benefits of Christ. Thus, also, in another passage he says, "The love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us," (Rom. 5: 5.)
Calvin's Institutes of the Christian Religion