the Creator--that this is not learned in the
schools, but that every man from his birth is self-taught it--Yet that
the depravity of men is so great as to corrupt and extinguish this
knowledge, partly by ignorance, partly by wickedness; so that it
neither leads him to glorify God as he ought, nor conducts him to
the attainment of happiness--And though this internal knowledge is
assisted by all the creatures around, which serve as a mirror to
display the Divine perfections, yet that man does not profit by
it--Therefore, that to those, whom it is God's will to bring to an
intimate and saving knowledge of himself, he gives his written word;
which introduces observations on the sacred Scripture--That he has
therein revealed himself; that not the Father only, but the Father,
Son, and Holy Spirit, united, is the Creator of heaven and earth; whom
neither the knowledge innate by nature, nor the very beautiful mirror
displayed to us in the world, can, in consequence of our depravity,
teach us to know so as to glorify him. This gives occasion for
treating of the revelation of God in the Scripture, of the unity of
the Divine Essence, and the trinity of Persons.--To prevent man from
attributing to God the blame of his own voluntary blindness, the
Author shows the state of man at his creation, and treats of the
image of God, freewill, and the primative integrity of nature.--Having
finished the subject of creation, he proceeds to the conservation
and government of all things, concluding the first book with a full
discussion of the doctrine of divine providence.

II. But since man is fallen by sin from the state in which he was
created, it is necessary to come to Christ. Therefore it follows in
the Creed, "And in Jesus Christ, his only Son our Lord," &c.

So in the second book of the Institutes our Author treats of the
knowledge of God as the Redeemer in Christ; and having shown the fall
of man, leads him to Christ the Mediator. Here he states the doctrine
of original sin--that man possesses no inherent strength to enable him
to deliver himself from sin and the impending curse, but that, on the
contrary, nothing can proceed from him, antecedently to reconciliation
and renovation, but what is deserving of condemnation--Therefore,
that, man being utterly lost in himself, and incapable of conceiving
even a good thought by which he may restore himself, or perform
actions acceptable to God, he must seek redemption out of himself, in
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