HKB
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)
III. And here it will be proper to notice the titles by which the Scripture distinguishes the Spirit, where it treats of the commencement, progress, and completion of our salvation. First, he is called the “Spirit of adoption,”(1405) because he witnesses to us the gratuitous benevolence of God, with which God the Father has embraced us in his beloved and only begotten Son, that he might be a father to us; and animates us to pray with confidence, and even dictates expressions, so that we may boldly cry, “Abba, Father.” For the same reason, he is said to be “the earnest” and “seal” of our inheritance; because, while we are pilgrims and strangers in the world, and as persons dead, he infuses into us such life from heaven, that we are certain of our salvation being secured by the Divine faithfulness and care.(1406) Whence he is also said to be “life,” because of righteousness.(1407) Since by his secret showers he makes us fertile in producing the fruits of righteousness, he is frequently called “water;” as in Isaiah: “Ho, every one that thirsteth, come ye to the waters.”(1408) Again: “I will pour water upon him that is thirsty, and floods upon the dry ground.”(1409) To which corresponds the invitation of Christ, just quoted: “If any man thirst, let him come unto me.”(1410) He sometimes, however, receives this appellation from his purifying and cleansing energy; as in Ezekiel, where the Lord promises to sprinkle clean water on his people, to cleanse them from their impurities.(1411) Because he restores to life and vigour, and continually supports, those whom he has anointed with the oil of his grape, he thence obtains the name of “unction.”(1412) Because he daily consumes the vices of our concupiscence, and inflames our hearts with the love of God and the pursuit of piety,—from these effects he is justly called “fire.”(1413) Lastly, he is described to us as a “fountain,” whence we receive all the emanation of heavenly riches; and as “the hand of God,” by which he exerts his power; because by the breath of his power he inspires us with Divine life, so that we are not now actuated from ourselves, but directed by his agency and influence; so that if there be any good in us, it is the fruit of his grace, whereas our characters without him are darkness of mind and perverseness of heart. It has, indeed, already been clearly stated, that till our minds are fixed on the Spirit, Christ remains of no value to us; because we look at him as an object of cold speculation without us, and therefore at a great distance from us. But we know that he benefits none but those who have him for their “head” and “elder brother,” and who have “put him on.”(1414) This union alone renders his advent in the character of a Saviour available to us. We learn the same truth from that sacred marriage, by which we are made flesh of his flesh and bone of his bone, and therefore one with him.(1415) It is only by his Spirit that he unites himself with us; and by the grace and power of the same Spirit we are made his members; that he may keep us under himself, and we may mutually enjoy him.