Jean Calvin - Institutes of the Christian Religion (Vol. 1 of 2)

XII. If we judge of his Divinity from the works which the Scriptures attribute to him, it will thence appear with increasing evidence. For when he said, that he had, from the beginning, continually coöperated with the Father, the Jews, stupid as they were about his other declarations, yet perceived, that he assumed to himself Divine power; and, therefore, as John informs us, they “sought the more to kill him; because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God.” 227 227 John v. 18. How great, then, must be our stupidity, if we perceive not this passage to be a plain assertion of his Divinity! To preside over the world by his almighty providence, and to govern all things by the rod of his own power, (which the Apostle attributes to him,) 228 228 Heb. i. 3. belongs exclusively to the Creator. And he participates with the Father, not only in the government of the world, but also in all other offices, which cannot be communicated to creatures. The Lord proclaims, by the prophet, “I, even I, am he that blotteth out thy transgressions, for mine own sake.” 229 229 Isaiah xliii. 25. According to this declaration, when the Jews thought that Christ committed an injury against God, by undertaking to forgive sins, 230 230 Matt. ix. 6. he not only asserted in express terms, that this power belonged to him, but proved it by a miracle. We see, therefore, that he hath not the ministry, but the power of remission of sins, which the Lord declares shall never be transferred from himself to another. Is it not the prerogative of God alone to examine and penetrate the secret thoughts of the heart? Yet Christ possessed that power; which is a proof of his Divinity.

XIII. But with what perspicuity of evidence does it appear in his miracles! Though I grant that the Prophets and Apostles performed miracles similar and equal to his, yet there is a considerable difference in this respect, that they, in their ministry, dispensed the favours of God, whereas his miracles were performed by his exertions of his own power. He sometimes, indeed, used prayer, that he might glorify the Father; but, in most instances, we perceive the manifest displays of his own power. And how should not he be the true author of miracles, who, by his own authority, committed the dispensation of them to others? For the Evangelists relate, that he gave his Apostles power to raise the dead, to heal the leprous, to cast out devils, &c. 231 231 Matt. x. 8. Mark iii. 15. And they performed that ministry in such a manner, as plainly to discover, that the power proceeded solely from Christ. “In the name of Jesus Christ,” says Peter, “arise and walk.” 232 232 Acts iii. 6. It is no wonder, therefore, that Christ should bring forward his miracles, 233 233 John v. 36; x. 37. to convince the incredulity of the Jews, since, being performed by his own power, they afforded most ample evidence of his Divinity. Besides, if out of God there be no salvation, no righteousness, no life, but Christ contains all these things in himself, it certainly demonstrates him to be God. Let it not be objected, that life and salvation are infused into him by God; for he is not said to have received salvation, but to be himself salvation. And if no one be good but God alone, 234 234 Matt. xix. 17. how can he be a mere man who is, I will not say good and righteous, but goodness and righteousness itself? Even from the beginning of the creation, according to the testimony of an Evangelist, “in him was life; and the life” then existed as “the light of men.” Supported by such proofs, therefore, we venture to repose our faith and hope on him; whereas we know that it is impious and sacrilegious for any man to place his confidence in creatures. He says, “Ye believe in God, believe also in me.” 235 235 John xiv. 1. And in this sense Paul interprets 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.” 236 236 Isaiah xxviii. 16; xi. 10. Rom. x. 11; xv. 12. And why should we search for more testimonies from Scripture, when this declaration occurs so frequently, “He that believeth on me hath everlasting life”? 237 237 John vi. 47. 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.” 238 238 Joel ii. 32. And Solomon, “The name of the Lord is a strong tower: the righteous runneth into it, and is safe.” 239 239 Prov. xviii. 10. 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.” 240 240 Acts vii. 59. 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.” 241 241 Acts ix. 13, 14. 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. 242 242 1 Cor. ii. 2. 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! 243 243 Jer. ix. 24. 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; 244 244 Gen. i. 2. 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.” 245 245 Isaiah xlviii. 16. 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,” 246 246 1 Cor. ii. 10, 16. who admits no creature to a share in his councils. He bestows wisdom and the faculty of speech; 247 247 1 Cor. xii. 8. whereas the Lord declares to Moses, that this can only be done by himself. 248 248 Exod. iv. 11. 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;” 249 249 1 Cor. xii. 4, &c. 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.