Book First: Of the Knowledge of God the Creator
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
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
1.Without knowledge of self there is no knowledge of God
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.Without knowledge of God there is no knowledge of self
On the other hand, it is evident that man never attains to a true self-knowledge until he have 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.Man before God’s majesty
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; so much so, that it was a common expression among the people of God, “We shall die, for we have seen the Lord.” Hence the Book of Job, also, in humbling men under a conviction of their folly, feebleness, and pollution, always derives its chief argument from descriptions of the Divine wisdom, virtue, and purity. Nor without cause: for we see Abraham 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.