Institutes of the Christian Religion (Complete)
9781465655233
100 pages
Library of Alexandria
Overview
True and substantial wisdom principally consists of two parts, the knowledge of God, and the knowledge of ourselves. But, while these two branches of knowledge are so intimately connected, which of them precedes and produces the other, is not easy to discover. For, in the first place, no man can take a survey of himself but he must immediately turn to the contemplation of God, in whom he “lives and moves;” since it is evident that the talents which we possess are not from ourselves, and that our very existence is nothing but a subsistence in God alone. These bounties, distilling to us by drops from heaven, form, as it were, so many streams conducting us to the fountain-head. Our poverty conduces to a clearer display of the infinite fulness of God. Especially, the miserable ruin, into which we have been plunged by the defection of the first man, compels us to raise our eyes towards heaven, not only as hungry and famished, to seek thence a supply for our wants, but, aroused with fear, to learn humility. For, since man is subject to a world of miseries, and has been spoiled of his divine array, this melancholy exposure discovers an immense mass of deformity: every one, therefore, must be so impressed with a consciousness of his own infelicity, as to arrive at some knowledge of God. Thus a sense of our ignorance, vanity, poverty, infirmity, depravity, and corruption, leads us to perceive and acknowledge that in the Lord alone are to be found true wisdom, solid strength, perfect goodness, and unspotted righteousness; and so, by our imperfections, we are excited to a consideration of the perfections of God. Nor can we really aspire toward him, till we have begun to be displeased with ourselves. For who would not gladly rest satisfied with himself? where is the man not actually absorbed in self-complacency, while he remains unacquainted with his true situation, or content with his own endowments, and ignorant or forgetful of his own misery? The knowledge of ourselves, therefore, is not only an incitement to seek after God, but likewise a considerable assistance towards finding him. On the other hand, it is plain that no man can arrive at the true knowledge of himself, without having first contemplated the divine character, and then descended to the consideration of his own. For, such is the native pride of us all, we invariably esteem ourselves righteous, innocent, wise, and holy, till we are convinced, by clear proofs, of our unrighteousness, turpitude, folly, and impurity. But we are never thus convinced, while we confine our attention to ourselves, and regard not the Lord, who is the only standard by which this judgment ought to be formed. Because, from our natural proneness to hypocrisy, any vain appearance of righteousness abundantly contents us instead of the reality; and, every thing within and around us being exceedingly defiled, we are delighted with what is least so, as extremely pure, while we confine our reflections within the limits of human corruption. So the eye, accustomed to see nothing but black, judges that to be very white, which is but whitish, or perhaps brown. Indeed, the senses of our bodies may assist us in discovering how grossly we err in estimating the powers of the soul. For if at noon-day we look either on the ground, or at any surrounding objects, we conclude our vision to be very strong and piercing; but when we raise our eyes and steadily look at the sun, they are at once dazzled and confounded with such a blaze of brightness, and we are constrained to confess, that our sight, so piercing in viewing terrestrial things, when directed to the sun, is dimness itself. Thus also it happens in the consideration of our spiritual endowments.
