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 Christ—That the Law was given for this purpose, not to confine its observers to itself, but to conduct them to Christ; which gives occasion to introduce an exposition of the Moral Law—That he was known, as the Author of salvation, to the Jews under the Law, but more fully under the Gospel, in which he is manifested to the world.—Hence follows the doctrine of the similarity and difference of the Old and New Testament, of the Law and Gospel.—It is next stated, that, in order to the complete accomplishment of salvation, it was necessary for the eternal Son of God to become man, and that he actually assumed a real human nature:—it is also shown how these two natures constitute one person—That the office of Christ, appointed for the acquisition and application of complete salvation by his merit and efficacy, is sacerdotal, regal, and prophetical—Next follows the manner in which Christ executed his office, or actually performed the part of a Mediator, being an exposition of the Articles respecting his death, resurrection, and ascension to heaven.—Lastly, the Author shows the truth and propriety of affirming that Christ merited the grace of God and salvation for us.
III. As long as Christ is separate from us, he profits us nothing. Hence the necessity of our being ingrafted into him, as branches into a vine. Therefore the doctrine concerning Christ is followed, in the third part of the Creed, by this clause, "I believe in the Holy Spirit," as being the bond of union between us and Christ.
So in the third book our Author treats of the Holy Spirit, who unites us to Christ—and consequently of faith, by which we embrace Christ, with his twofold benefit, free righteousness, which he imputes to us, and regeneration, which he commences within us, by bestowing repentance upon us.—And to show that we have not the least room to glory in such faith as is unconnected with the pursuit of repentance, before proceeding to the full discussion of justification, he treats at large of repentance and the continual exercise of it, which Christ, apprehended by faith, produces in us by his Spirit—He next fully discusses the first and chief benefit of Christ when united to us by the Holy Spirit that is, justification—and then treats of prayer, which resembles the hand that actually receives those blessings to be enjoyed, which faith knows, from the word of promise, to be laid up with God for our use.—But as all men are not united to Christ, the sole Author of salvation, by the Holy Spirit, who creates and preserves faith in us, he treats of God's eternal election; which is the cause that we, in whom he foresaw no good but what he intended freely to bestow, have been favored with the gift of Christ, and united to God by the effectual call of the Gospel.—Lastly, he treats of complete regeneration, and the fruition of happiness; that is, the final resurrection, towards which our eyes must be directed, since in this world the felicity of the pious, in respect of enjoyment, is only begun.
IV. But as the Holy Spirit does not unite all men to Christ, or make them partakers of faith, and on those to whom he imparts it he does not ordinarily bestow it without means, but employs for this purpose the preaching of the Gospel and the use of the sacraments, with the administration of all discipline, therefore it follows in the Creed, "I believe in the Holy Catholic Church," whom, although involved in eternal death, yet, in pursuance of the gratuitous election, God has freely reconciled to himself in Christ, and made partakers of the Holy Spirit, that, being ingrafted into Christ, they may have communion with him as their head, whence flows a perpetual remission of sins, and a full restoration to eternal life.
So in the fourth book our Author treats of the Church—then of the means used by the Holy Spirit in effectually calling from spiritual death, and preserving the church—the word and sacraments—baptism and the Lord's supper—which are as it were Christ's regal sceptre, by which he commences his spiritual reign in the Church by the energy of his Spirit, and carries it forwards from day to day during the present life, after the close of which he perfects it without those means.
And as political institutions are the asylums of the Church in this life, though civil government is distinct from the spiritual kingdom of Christ, our Author instructs us respecting it as a signal blessing of God, which the Church ought to acknowledge with gratitude of heart, till we are called out of this transitory state to the heavenly inheritance, where God will be all in all.
This is the plan of the Institutes, which may be comprised in the following brief summary:—
Man, created originally upright, being afterwards ruined, not partially, but totally, finds salvation out of himself, wholly in Christ; to whom being united by the Holy Spirit, freely bestowed, without any regard of future works, he enjoys in him a twofold benefit, the perfect imputation of righteousness, which attends him to the grave, and the commencement of sanctification, which he daily increases, till at length he completes it at the day of regeneration or resurrection of the body, so that in eternal life and the heavenly inheritance his praises are celebrated for such stupendous mercy.
DEDICATION OF THE REVOLUTIONS OF THE HEAVENLY BODIES
BY NICOLAUS COPERNICUS (1543)[A]
TO POPE PAUL III
I can easily conceive, most Holy Father, that as soon as some people learn that in this book which I have written concerning the revolutions of the heavenly bodies, I ascribe certain motions to the Earth, they will cry out at once that I and my theory should be rejected. For I am not so much in love with my conclusions as not to weigh what others will think about them, and although I know that the meditations of a philosopher are far removed from the judgment of the laity, because his endeavor is to seek out the truth in all things, so far as this is permitted by God to the human reason, I still believe that one must avoid theories altogether foreign to orthodoxy. Accordingly, when I considered in my own mind how absurd a performance it must seem to those who know that the judgment of many centuries has approved the view that the Earth remains fixed as center in the midst of the heavens, if I should, on the contrary, assert that the Earth moves; I was for a long time at a loss to know whether I should publish the commentaries which I have written in proof of its motion, or whether it were not better to follow the example of the Pythagoreans and of some others, who were accustomed to transmit the secrets of Philosophy not in writing
