HKB
Spirit is the bond by which Christ efficaciously unites us to himself. And what we have advanced in the last book concerning his unction, tends to establish the same truth.
II. But as a further confirmation of this point, which is highly worthy of being understood, we must remember that Christ was endued with the Holy Spirit in a peculiar manner; in order to separate us from the world, and introduce us into the hope of an eternal inheritance. Hence the Spirit is called “the Spirit of holiness;”(1396) not only because he animates and supports us by that general power which is displayed in mankind, and in all other creatures, but because he is the seed and root of a heavenly life within us. The principal topic, therefore, dwelt on by the prophets in celebrating the kingdom of Christ, is, that there would then be a more exuberant effusion of the Spirit. The most remarkable passage is that of Joel: “I will pour out my Spirit upon all flesh in those days.”(1397) For, though the prophet seems to restrict the gifts of the Spirit to the exercise of the prophetic function, yet he signifies, in a figurative way, that God, by the illumination of his Spirit, will make those his disciples, who before were total strangers to the heavenly doctrine. Besides, as God the Father gives us his Holy Spirit for the sake of his Son, and yet has deposited “all fulness” with his Son, that he might be the minister and dispenser of his own goodness,—the Holy Spirit is sometimes called the Spirit of the Father, and sometimes the Spirit of the Son. “Ye (says Paul) 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.”(1398) And thence he inspires a hope of complete renovation, for “he that raised up Christ from the dead, shall also quicken your mortal bodies by his Spirit that dwelleth in you.”(1399) For there is no absurdity in ascribing to the Father the praise of his own gifts, of which he is the author; and also ascribing the same glory to Christ, with whom the gifts of the Spirit are deposited, to be given to his people. Therefore he invites all who thirst to come to him and drink.(1400) And Paul teaches us, that “unto every one of us is given grace according to the measure of the gift of Christ.”(1401) And it must be remarked, that he is called the Spirit of Christ, not only because the eternal Word of God is united with the same Spirit as the Father, but also with respect to his character of Mediator; for, if he had not been endued with this power, his advent to us would have been altogether in vain. In which sense he is called “the second Adam, the Lord from heaven, a quickening Spirit;”(1402) where Paul compares the peculiar life with which the Son of God inspires his people, that they may be one with him, to that animal life which is equally common to the reprobate. So, where he wishes to the faithful “the grace of Christ, and the love of God,” he adds also “the communion of the Spirit,”(1403) without which there can be no enjoyment of the paternal favour of God, or the beneficence of Christ. As he says also in another place, “the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us.”(1404)