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