John Calvin - Institutes of the Christian Religion

4. The end of his mission from the Father into the world—Chap. XV., which explains his prophetical, regal, and sacerdotal offices.

5. The methods or steps by which he fulfilled the part of a Redeemer, to procure our salvation—Chap. XVI.; which discusses the articles relating to his crucifixion, death, burial, descent into hell, resurrection, ascension to heaven, session at the right hand of the Father, and the benefits arising from this doctrine. Then follows Chap. XVII., a solution of the question, Whether Christ merited for us the grace of God and salvation.

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There is much reason in the old adage, which so strongly recommends to man the knowledge of himself. For if it be thought disgraceful to be ignorant of whatever relates to the conduct of human life, ignorance of ourselves is much more shameful, which causes us, in deliberating on subjects of importance, to grope our way in miserable obscurity, or even in total darkness. But in proportion to the utility of this precept ought to be our caution not to make a preposterous use of it; as we see some philosophers have done. For while they exhort man to the knowledge of himself, the end they propose is, that he may not remain ignorant of his own dignity and excellence: nor do they wish him to contemplate in himself any thing but what may swell him with vain confidence, and inflate him with pride. But the knowledge of ourselves consists, first, in considering what was bestowed on us at our creation, and the favours we continually receive from the Divine benignity, that we may know how great the excellence of our nature would have been, if it had retained its integrity; yet, at the same time, recollecting that we have nothing properly our own, may feel our precarious tenure of all that God has conferred on us, so as always to place our dependence upon him. Secondly, we should contemplate our miserable condition since the fall of Adam, the sense of which tends to destroy all boasting and confidence, to overwhelm us with shame, and to fill us with real humility. For as God, at the beginning, formed us after his own image, that he might elevate our minds both to the practice of virtue, and to the contemplation of eternal life, so, to prevent the great excellence of our species, which distinguishes us from the brutes, from being buried in sottish indolence, it is worthy of observation, that the design of our being endued with reason and intelligence is, that, leading a holy and virtuous life, we may aspire to the mark set before us of a blessed immortality. But we cannot think upon that primeval dignity, without having our attention immediately called to the melancholy spectacle of our disgrace and ignominy, since in the person of the first man we are fallen from our original condition. Hence arise disapprobation and abhorrence of ourselves, and real humility; and we are inflamed with fresh ardour to seek after God, to recover in him those excellences of which we find ourselves utterly destitute.

II. This is what the truth of God directs us to seek in the examination of ourselves: it requires a knowledge that will abstract us from all confidence in our own ability, deprive us of every cause of boasting, and reduce us to submission. We must observe this rule, if we wish to reach the proper point of knowledge and action. I am aware of the superior plausibility of that opinion, which invites us rather to a consideration of our goodness, than to a view of our miserable poverty and ignominy, which ought to overwhelm us with shame. For there is nothing more desired by the human mind than soothing flatteries; and therefore, it listens with extreme credulity, to hear its excellences magnified. Wherefore it is the less wonderful that the majority of mankind have fallen into such a pernicious error. For, an immoderate self-love being innate in all men, they readily persuade themselves that there is nothing in them which justly deserves to be an object of aversion. Thus, without any extraneous support, this very false opinion, that man has in himself sufficient ability to insure his own virtue and happiness, generally prevails. But if some prefer more modest sentiments, though they concede something to God, in order to avoid the appearance of arrogating every thing to themselves, yet they make such a distribution, that the principal cause of boasting and confidence always remains with them. If they hear any discourse that flatters the pride already operating spontaneously in their hearts, nothing can gratify them more. Therefore every one who in his preaching has kindly extolled the excellence of human nature, has received great applause from almost all ages. But such a commendation of human excellence as teaches man to be satisfied with himself, only enamours him of his own amiableness, and thus produces an illusion which involves those who assent to it in most dreadful perdition. For to what purpose is it for us, relying on every vain confidence, to deliberate, to determine, and to attempt things which we think tend to our advantage, and in our first efforts, to find ourselves destitute of sound understanding and true virtue, yet securely to proceed, till we fall into destruction? But this must be the fate of all who confide in the efficacy of their own virtue. Whosoever, therefore, attends to such teachers as amuse us with a mere exhibition of our virtues, will make no progress in the knowledge of himself, but will be absorbed in the most pernicious ignorance.

III. Therefore, whilst the truth of God agrees in this point with the common consent of all mankind, that the second branch of wisdom consists in the knowledge of ourselves, yet with respect to the knowledge itself there is no small disagreement. For, according to carnal apprehension, a man is thought to be well acquainted with himself, when, confiding in his own understanding and integrity, he assumes a presumptuous boldness, incites himself to the duties of virtue, and, declaring war against vice, uses his most strenuous endeavours to adhere to what is fair and honourable. But he, who inspects and examines himself by the rule of the Divine judgment, finds nothing that can raise his mind to a genuine confidence; and the more fully he has examined himself, the greater is his dejection; till, entirely discarding all confidence, he leaves himself no ability for the proper conduct of his life. Yet it is not the will of God that we should forget the primitive dignity conferred by him on our father Adam, which ought justly to awaken us to the pursuit of righteousness and goodness. For we cannot reflect on our original condition, and on the end of our creation, without being excited to meditate on immortality, and to aspire after the kingdom of God. But this reflection is so far from elating us with pride, that it rather produces humility. For what is that original condition? That from which we are fallen. What is that end of our creation? That from which we are wholly departed; so that we should lament the miseries of our present state, and in the midst of our lamentation, aspire after the dignity which we have lost. Now, when we say that man should behold in himself nothing that might elate him with pride, we mean that there is nothing in him in the confidence of which he ought to be proud. Wherefore we may divide the knowledge man ought to have of himself into these two parts. First, he should consider the end of his being created and endued with such estimable gifts; a reflection which may excite him to the consideration of Divine worship, and of a future life. Secondly, he should examine his own ability, or rather his want of ability, the view of which may confound and almost annihilate him. The former consideration is adapted to acquaint him with his duty, the latter with his power to perform it. We shall treat of them both in regular order.