INSTITUTES OF THE CHRISTIAN RELIGION

BOOK FIRST.

OF THE KNOWLEDGE OF GOD THE CREATOR

BOOK FIRST. OF THE KNOWLEDGE OF GOD THE CREATOR

ARGUMENT.

The First Book treats of the knowledge of God the Creator. But as it is in the creation

of man that the divine perfections are best displayed, so man also is made the subject of

discourse. Thus the whole book divides itself into two principal heads—the former relating

to the knowledge of God, and the latter to the knowledge of man. In the first chapter, these

are considered jointly; and in each of the following chapters, separately: occasionally, however,

intermingled with other matters which refer to one or other of the heads; e.g., the discussions

concerning Scripture and images, falling under the former head, and the other three concerning

the creation of the world, the holy angels and devils, falling under the latter. The

last point discussed—viz. the method of the divine government, relates to both.

With regard to the former head—viz. the knowledge of God, it is shown, in the first

place, what the kind of knowledge is which God requires, Chap. 2. And, in the second place

(Chap. 3-9), where this knowledge must be sought, namely, not in man; because, although

naturally implanted in the human mind, it is stifled, partly by ignorance, partly by evil intent,

Chap. 3 and 4; not in the frame of the world: because, although it shines most clearly there,

we are so stupid that these manifestations, however perspicuous, pass away without any

beneficial result, Chap. 5; but in Scripture (Chap. 6), which is treated of, Chap. 7-9. In the

third place, it is shown what the character of God is, Chap. 10. In the fourth place, how impious

it is to give a visible form to God (here images, the worship of them, and its origin,

are considered), Chap. 11. In the fifth place, it is shown that God is to be solely and wholly

worshipped, Chap. 12. Lastly, Chap. 13 treats of the unity of the divine essence, and the

distinction of three persons.

With regard to the latter head—viz. the knowledge of man, first, Chap. 14 treats of the

creation of the world, and of good and bad angels (these all having reference to man). And

then Chap. 15, taking up the subject of man himself, examines his nature and his powers.

The better to illustrate the nature both of God and man, the three remaining

Chapters—viz. 16-18, proceed to treat of the general government of the world, and particularly

of human actions, in opposition to fortune and fate, explaining both the doctrine and

its use. In conclusion, it is shown, that though God employs the instrumentality of the

wicked, he is pure from sin and from taint of every kind.

CHAPTER 1.

THE KNOWLEDGE OF GOD AND OF OURSELVES MUTUALLY CONNECTED.

—NATURE OF THE CONNECTION.

Sections.

1. The sum of true wisdom—viz. the knowledge of God and of ourselves. Effects of the

latter.

2. Effects of the knowledge of God, in humbling our pride, unveiling our hypocrisy,

demonstrating the absolute perfections of God, and our own utter helplessness.

3. Effects of the knowledge of God illustrated by the examples, 1. of holy patriarchs; 2.

of holy angels; 3. of the sun and moon.

1. Our wisdom, in so far as it ought to be deemed true and solid Wisdom, consists almost

entirely of two parts: the knowledge of God and of ourselves. But as these are connected

together by many ties, it is not easy to determine which of the two precedes and gives birth

to the other. For, in the first place, no man can survey himself without forthwith turning

his thoughts towards the God in whom he lives and moves; because it is perfectly obvious,

that the endowments which we possess cannot possibly be from ourselves; nay, that our

very being is nothing else than subsistence in God alone. In the second place, those blessings

which unceasingly distil to us from heaven, are like streams conducting us to the fountain.

Here, again, the infinitude of good which resides in God becomes more apparent from our

poverty. In particular, the miserable ruin into which the revolt of the first man has plunged

us, compels us to turn our eyes upwards; not only that while hungry and famishing we may

thence ask what we want, but being aroused by fear may learn humility. For as there exists

in man something like a world of misery, and ever since we were stript of the divine attire

our naked shame discloses an immense series of disgraceful properties every man, being

stung by the consciousness of his own unhappiness, in this way necessarily obtains at least

some knowledge of God. Thus, our feeling of ignorance, vanity, want, weakness, in short,

depravity and corruption, reminds us (see Calvin on John 4:10), that in the Lord, and none

but He, dwell the true light of wisdom, solid virtue, exuberant goodness. We are accordingly

urged by our own evil things to consider the good things of God; and, indeed, we cannot

aspire to Him in earnest until we have begun to be displeased with ourselves. For what man

is not disposed to rest in himself? Who, in fact, does not thus rest, so long as he is unknown

to himself; that is, so long as he is contented with his own endowments, and unconscious

or unmindful of his misery? Every person, therefore, on coming to the knowledge of himself,

is not only urged to seek God, but is also led as by the hand to find him.

2. On the other hand, it is evident that man never attains to a true self-knowledge until

he has previously contemplated the face of God, and come down after such contemplation

to look into himself. For (such is our innate pride) we always seem to ourselves just, and

upright, and wise, and holy, until we are convinced, by clear evidence, of our injustice,

vileness, folly, and impurity. Convinced, however, we are not, if we look to ourselves only,

and not to the Lord also —He being the only standard by the application of which this

conviction can be produced. For, since we are all naturally prone to hypocrisy, any empty

semblance of righteousness is quite enough to satisfy us instead of righteousness itself. And

since nothing appears within us or around us that is not tainted with very great impurity,

so long as we keep our mind within the confines of human pollution, anything which is in

some small degree less defiled delights us as if it were most pure just as an eye, to which

nothing but black had been previously presented, deems an object of a whitish, or even of

a brownish hue, to be perfectly white. Nay, the bodily sense may furnish a still stronger illustration

of the extent to which we are deluded in estimating the powers of the mind. If, at

mid-day, we either look down to the ground, or on the surrounding objects which lie open

to our view, we think ourselves endued with a very strong and piercing eyesight; but when

we look up to the sun, and gaze at it unveiled, the sight which did excellently well for the

earth is instantly so dazzled and confounded by the refulgence, as to oblige us to confess

that our acuteness in discerning terrestrial objects is mere dimness when applied to the sun.

Thus too, it happens in estimating our spiritual qualities. So long as we do not look beyond

the earth, we are quite pleased with our own righteousness, wisdom, and virtue; we address

ourselves in the most flattering terms, and seem only less than demigods. But should we

once begin to raise our thoughts to God, and reflect what kind of Being he is, and how absolute

the perfection of that righteousness, and wisdom, and virtue, to which, as a standard,

we are bound to be conformed, what formerly delighted us by its false show of righteousness

will become polluted with the greatest iniquity; what strangely imposed upon us under the

name of wisdom will disgust by its extreme folly; and what presented the appearance of

virtuous energy will be condemned as the most miserable impotence. So far are those qualities

in us, which seem most perfect, from corresponding to the divine purity.

3. Hence that dread and amazement with which as Scripture uniformly relates, holy

men were struck and overwhelmed whenever they beheld the presence of God. When we

see those who previously stood firm and secure so quaking with terror, that the fear of death

takes hold of them, nay, they are, in a manner, swallowed up and annihilated, the inference

to be drawn is that men are never duly touched and impressed with a conviction of their

insignificance, until they have contrasted themselves with the majesty of God. Frequent

examples of this consternation occur both in the Book of Judges and the Prophetical Writings;

the readier to acknowledge himself but dust and ashes the nearer he approaches to behold

the glory of the Lord, and Elijah unable to wait with unveiled face for His approach; so

dreadful is the sight. And what can man do, man who is but rottenness and a worm, when

even the Cherubim themselves must veil their faces in very terror? To this, undoubtedly,

the Prophet Isaiah refers, when he says (Isaiah 24:23), “The moon shall be confounded, and

the sun ashamed, when the Lord of Hosts shall reign;” i.e., when he shall exhibit his refulgence,

and give a nearer view of it, the brightest objects will, in comparison, be covered with

darkness.

But though the knowledge of God and the knowledge of ourselves are bound together

by a mutual tie, due arrangement requires that we treat of the former in the first place, and

then descend to the latter.