These questions involve philosophical research. Calvin proceeds in a very different manner: he does not seek God, he knows him, possesses him, and takes God as his starting-point. God the creator, man his creature, and the relation of man to God, these form the fundamental facts and natural basis of the history, doctrines, and laws of Christianity. Calvin's catechism commences thus: 'What is the chief end of human life?'--'To know God.' And this first assertion is the mainspring of all the principles and religious duties which are afterwards presented, not as the discoveries of the human mind, but as communications made by God in order to meet man's aspirations, and enable him to regulate his life. It is neither a scientific method, nor is the catechism a philosophical work: it contains the assertion of a real, immemorial, universal and historical fact, and explains the consequences of that fact. It is the natural and legitimate method of imparting religious instruction, inherent in the very first principle of all religion; it is specially in harmony with the origin and history of Christianity, and no one has ever recognised its power or proved its efficacy more fully than Calvin. {349} Although Calvin gave the first place in his heart and thoughts to theology, he was not exclusively engrossed by it. He knew too much of human nature and human society not to give great consideration to their different claims and wants. Moreover, he entertained great respect for the human intellect, and looked upon its full development as essential to the accomplishment of the destiny of man and the glory of God. Literature and social science, all great intellectual labour and all large utterance of thought, had great value in his eyes, and attracted him powerfully.