The institution of Christian religion, vvrytten in Latine by maister Ihon Caluin, and translated into Englysh according to the authors last edition. Seen and allowed according to the order appointed in the Quenes maiesties iniunctions

¶The .i. Chapter. That the knowledge of God, and of oure selues, are thynges conioyned: and howe they bee lyncked the one wyth the other.

THe whole summe in a manner of all our wisedom, which only ought to be acompted true & perfecte wisedom, consisteth in two partes, that is to saye, the knowledge of God, and our selues. But where as these two knowledges be with ma∣ny bādes linked together: yet whether goth before or engēdreth the other, it is hard to discerne. For fyrst no man can loke vpon him selfe, but he muste nedes by and by turne all hys senses to the behol∣dyng of God, in whom he lyueth and is moued: because it is playne that those giftes wherewith we be endewed are not of our selues, yea euen y^t y^t we haue a beyng is nothyng els but an essence in the one god. Finally, by these good thynges that are as by droppe meale powred into vs from heauen, we are led as it were by certayne streames to the sprynge head. And so by our own nedines, better appeareth that infinite ••lēty of good thynges that abydeth in god. Speciallye that miserable ruyne, where∣into the fall of the fyrst man hath throwen vs, compelleth vs to lyft vp our eyes, not onely beyng fodelesse and hungry, to craue from thence y^e whych we lacke, but also beynge awakened with feare, to learne humili∣ty. For as there is founde in man a certayne worlde of all miseries, and synce we haue bene spoyled of the diuine apparel, oure shameful naked∣nesse discloseth an infinite heape of fylthy disgracementes: it must nedes be that euery man be prycked with knowledge in conscience of his owne vnhappynes, to make him come at least vnto som knowledge of god. So by the vnderstandyng of our own igno••aunce, vanitie, beggery, weake∣nesse, peruersenesse, and corruption, we learne to reknowledge that no where elles but in the Lorde abydeth the trew lyght of wysedome, sound vertue, perfecte aboundaunce of all good thyngs, and puritie of ryghte∣ousnesse. And so by our owne euyls we are styrred to consyder the good thyngs of God: & we cannot earnestly aspyre toward hym, vntyl we be∣gynne to mislyke our selues. For of all mē what one is there that would not wyllyngly rest in himself? yea who doeth not rest, so long as he kno∣weth not hym selfe, that is to saye, so longe as he is contented wyth hys owne giftes, and ignoraunt or vnmyndefull of hys own misery? Ther∣fore euery man is by the knowledge of hym selfe, not only prycked for∣warde to seke God, but also led as it were by the hande to fynde hym.

Againe it is certaine, that man neuer commeth vnto the true know∣ledge [ 2] of himselfe, vnlesse he haue firste beholden the face of God, and from beholdinge thereof do descende to loke into himselfe. For (suche is

the pride that is naturally planted in vs) we alwaye thinke oure selues righteous, innocente, wise & holy, vntill that wyth manifest proues we be conuinced of oure vnryghteousnes, filthynes, follye and vncleannes. But we are not conuinced thereof, if we looke vpon oure selues onely, and not vppon God also, who is the onely rule whereby this iudge∣mente oughte to be tried. For because we are naturally inclined to hypo∣crisie, therefore a certayne vaine resemblaunce of ryghteousnes doeth aboundantly contente vs in steade of righteousnes in dede. And because there appeareth nothing among vs, nor aboute vs, that is not defyled wyth much filthines, therefore that whiche is somewhat lesse filthy plea∣seth vs as thoughe it were moste pure, so longe as we holde oure selues within the boundes of mans vnclennesse. Lyke as the eye that is vsed to see nothing but blacke, thinketh that to be pure white, whiche yet is but darkesh white, or brown. Yea, we may yet more plainli discerne by our bodely sense how much we are blinded in cōsidering y^e powers of the soule. For if at mid day we either loke down vpon the ground, or behold those things that round about lye open before our eyes, then we thinke our selues to haue a very assured and pearcing force of sighte: but when we loke vp to the sonne, and behold it w^t fixed eyes, then y^t same sharpnes that was of great force vpon y^e ground is w^t so great brightnes by & by daseled & confounded, y^t we ar compelled to confesse that the same sharpe sight which we had in consyderyng earthly thyngs, whē it commeth to the sonne is but mere dullnes. Euen so cōmeth it to passe in weying our spyrytual good thyngs. For while we loke no further than the earth, so long wel contented w^t our own righteousnes, wisedom and strength, we do swetely flatter our selues and thynke vs in maner halfe gods. But if we once begin to raise vp our thought vnto God, and to weie what a one he is, and how exacte is the perfeccion of hys ryghteousnesse, wisedom and power, after the rule whereof we oughte to bee framed: then that which before did please vs in our selues with false pretēce of righteous∣nes, shal become lothsome to vs as greateste wyckednesse: then that which did maruellously deceiue vs vnder colour of wisedome shal stinke before vs as extreame follye: then that whiche did beare the face of strength shalbe proued to be most miserable wekenesse. So sclenderly doth that which in vs semeth euen most perfect, answere in proportion to the purenes of god.

Hereof proceded that trembling and amasednesse, wherewith the [ 3] Scripture in many places reciteth that the holy men wer striken and a∣stonished so ofte as they perceiued the presence of God. For when we se that they whiche in his absence did stande assured and vnmo••ed, so sone as he discloseth hys glorye, beginne so to quake and are so dismayed, that they fall downe, yea are swallowed vp and in manner as destroyed with feare of death: it is to be gathered thereby that manne is neuer sufficiently touched and inwardly moued wyth knowledge of his owne basenesse vntil he haue compared himselfe to the maiestie of God.* 1.1 But of suche dismaying we haue often examples bothe in the Iudges and in the Prophetes: so that this was a common saying among the peo∣ple of god: We shal die, because y^e Lord hath appeared vnto vs. And ther∣fore the history of Iob, to throw men down w^t knowledge of their owne follye, weakenesse, and vncleannesse, bryngeth alwaye his prinycpal

profe from describing Gods wisedome, strength and cleannes. And that not without cause. For we see how Abraham, the nerer that he came to beholde the glory of God,* 1.2 the better acknowledged hymselfe to be earth and dust. We see how Elias could not abide to tary his comming to him with vncouered face: so terryble is the beholdyng of hym. And what may man do that is but corrupcion and a worme, when euē the Cheru∣bins for very feare must hyde their faces? Euen thys is it that the Pro∣phete Esay speaketh of: The sunne shall blushe and the moone shalbe ashamed, when the Lord of hostes shall reigne, that is to saye, when he displayeth his bryghtnes and bryngeth it nerer to sight, thē in compari∣son therof the bryghtest thyng of all shalbe darkened. But howesoeuer the knowledge of God & of our selues, ar w^t mutuall knot lynked toge∣ther, yet y^e order of right teaching requireth that first we entreate of the knowledge of God, and after come down to speake of the knowledge of our selues.

Notes

• * 1.1

  Iud. xiii.xxii. Esa. vi.v. E••e. ••.i.
• * 1.2

  Gen. xviii xvii. i. K••••. xix.xiii. Esa. xiiii.xxiii. Esay. ii.x. and .xix.