The Institution of Christian Religion

Now must we speak of the creation of man, not only because he is among all the works of God the most noble and most excellent example of his justice, wisdom and goodness: but also because as we said in the beginning, we cannot plainly and perfectly know God, unless we have withal a mutual knowledge of our selves. Although the same knowledge be of two sorts, the one to know what we were created at the first beginning, the other to know what our estate began to be after the fall of Adam (for it were but to small profit for us to know our creation, unless we did also in this lamentable fall know what is the corruption and deformity of our nature:) yet at this time we will be content with description of our nature when it was pure. And before we descend to this miserable estate whereunto man is now in thraldom, it is good to learn what a one he was created at the beginning. For we must take heed that in precisely declaring only the natural evils of man, we seem not to impute them to the author of nature. For ungodliness thinketh her self to have sufficient defence in this colour, if it may lay for her self that whatsoever fault she hath, the same did after a certain manner proceed from God, & sticketh not if she be accused, to quarrel with God, and to lay the fault upon him whereof she is worthily accused. And they that would seem to speak somewhat more reverently of the majesty of God, yet do willingly seek to excuse their own wickedness, by nature, not considering that therein though not openly they blame God also, to whose reproach it should fall if it were proved that there is any fault in nature. Sith then we see that our flesh gapeth for all the ways to escape, whereby she thinketh the blame of her own evils may any way be put of from her, we must diligently travail to mete with this mischief. Therefore we must so handle the calamity of mankind that we cut of all excuse, and deliver the justice of God from all accusation. Afterward in place convenient we ⟨p. 52⟩shall see how far men be now from that pureness that was given to Adam. And first we must remember, that in this that man was taken out of earth and clay, a bridle was put upon his pride, for there is no greater absurdity, than for them to glory in their excellency that do not only dwell in a cottage of clay, but also are themselves in part but earth and ashes.

NOw must we speake of the creation of mā, not only because he is among all the workes of God the moste noble and most excellente example of his iustice, wisdome and goodnesse: but also because as we said in the beginning, we cannot plainly and perfectly know God, vnlesse we haue wtall a mutuall knowledge of our selues. Although the same knowledge be of two sortes, the one to knowe what we were created at the first beginning, ye other to know what our estate began to be after the fall of Adam (for it were but to smal profit for vs to knowe our creation, vnlesse we did also in this lamentable fall knowe what is the corruption and deformitie of our nature:) yet at this time we wil be contente with descriptiō of our nature when it was pure. And before we descende to this miserable estate wherunto man is nowe in thraldome, it is good to learne what a one he was created at the beginning. For we must take hede that in precisely declaring only the natural euils of man, we seme not to impute them to the author of nature. For vngodlinesse thinketh her self to haue sufficient defense in this color, if it may lay for her selfe that whatsoeuer fault she hath, the same did after a certaine maner procede from God, & sticketh not if she be accused, to quarell with God, and to lay ye fault vpō him wherof she is worthely accused. And they yt would seme to speake somwhat more reuerently of the maiestie of God, yet do willingly seke to excuse their own wickednesse, by nature, not considering that therin though not openly they blame God also, to whoes reproche it shoulde fall if it were proued that there is any fault in nature. Sith then we see that our fleshe gapeth for all the wayes to escape, wherby she thynketh the blame of her own euils may any way be put of frō her, we muste diligently trauail to mete with this mischiefe. Therefore we must so handle the calamitie of mankinde that we cut of all excuse, and deliuer the iustice of God from al accusation. Afterwarde in place conueniente we