Читать книгу Institutes of the Christian Religion - John Calvin - Страница 8

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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;”61 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.

II. 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. For as long as our views are bounded by the earth, perfectly content with our own righteousness, wisdom, and strength, we fondly flatter ourselves, and fancy we are little less than demigods. But, if we once elevate our thoughts to God, and consider his nature, and the consummate perfection of his righteousness, wisdom, and strength, to which we ought to be conformed,—what before charmed us in ourselves under the false pretext of righteousness, will soon be loathed as the greatest iniquity; what strangely deceived us under the title of wisdom, will be despised as extreme folly; and what wore the appearance of strength, will be proved to be most wretched impotence. So very remote from the divine purity is what seems in us the highest perfection.

III. Hence that horror and amazement with which the Scripture always represents the saints to have been impressed and disturbed, on every discovery of the presence of God. For when we see those, who before his appearance stood secure and firm, so astonished and affrighted at the manifestation of his glory, as to faint and almost expire through fear,—we must infer that man is never sufficiently affected with a knowledge of his own meanness, till he has compared himself with the Divine Majesty. Of this consternation we have frequent examples in the Judges and Prophets; so that it was a common expression among the Lord's people—“We shall die, because we have seen God.”62 Therefore the history of Job, to humble men with a consciousness of their pollution, impotence, and folly, derives its principal argument from a description of the Divine purity, power, and wisdom. And not without reason. For we see how Abraham, the nearer he approached to behold the glory of the Lord, the more fully acknowledged himself to be but “dust and ashes;”63 and how Elias64 could not bear his approach without covering his face, his appearance is so formidable. And what can man do, all vile and corrupt, when fear constrains even the cherubim themselves to veil their faces? This is what the prophet Isaiah speaks of—“the moon shall be confounded, and the sun ashamed, when the Lord of hosts shall reign:”65 that is, when he shall make a fuller and nearer exhibition of his splendour, it shall eclipse the splendour of the brightest object besides. But, though the knowledge of God and the knowledge of ourselves be intimately connected, the proper order of instruction requires us first to treat of the former, and then to proceed to the discussion of the latter.