The following excerpt is taken from John Calvin’s Commentary on the First Book of Moses Called Genesis, Bellingham, WA: Logos Bible Software, 2010, pp.62-64
Now, in describing the world as a mirror in which we ought to behold God, I would not be understood to assert, either that our eyes are sufficiently clear-sighted to discern what the fabric of heaven and earth represents, or that the knowledge to be hence attained is sufficient for salvation. And whereas the Lord invites us to himself by the means of created things, with no other effect than that of thereby rendering us inexcusable, he has added (as was necessary) a new remedy, or at least by a new aid, he has assisted the ignorance of our mind. For by the Scripture as our guide and teacher, he not only makes those things plain which would otherwise escape our notice, but almost compels us to behold them; as if he had assisted our dull sight with spectacles. On this point, (as we have already observed,) Moses insists. For if the mute instruction of the heaven and the earth were sufficient, the teaching of Moses would have been superfluous.
This herald therefore approaches, who excites our attention, in order that we may perceive ourselves to be placed in this scene, for the purpose of beholding the glory of God; not indeed to observe them as mere witnesses, but to enjoy all the riches which are here exhibited, as the Lord has ordained and subjected them to our use. And he not only declares generally that God is the architect of the world, but through the whole chain of the history he shows how admirable is His power, His wisdom, His goodness, and especially His tender solicitude for the human race. Besides, since the eternal Word of God is the lively and express image of Himself, he recalls us to this point. And thus, the assertion of the Apostle is verified, that through no other means than faith can it be understood that the worlds were made by the word of God, (Heb. 11:3.) For faith properly proceeds from this, that we being taught by the ministry of Moses, do not now wander in foolish and trifling speculations, but contemplate the true and only God in his genuine image.
It may, however, be objected, that this seems at variance with what Paul declares: “After that, in the wisdom of God, the world through wisdom knew not God, it seemed right to God, through the foolishness of preaching, to save them who believe,” (1 Cor. 1:21.) For he thus intimates, that God is sought in vain under the guidance of visible things; and that nothing remains for us but to betake ourselves immediately to Christ; and that we must not therefore commence with the elements of this world, but with the Gospel, which sets Christ alone before us with his cross, and holds us to this one point.
I answer, It is in vain for any to reason as philosophers on the workmanship of the world, except those who, having been first humbled by the preaching of the Gospel, have learned to submit the whole of their intellectual wisdom (as Paul expresses it) to the foolishness of the cross, (1 Cor. 1:21.) Nothing shall we find, I say, above or below, which can raise us up to God, until Christ shall have instructed us in his own school. Yet this cannot be done, unless we, having emerged out of the lowest depths, are borne up above all heavens, in the chariot of his cross, that there by faith we may apprehend those things which the eye has never seen, the ear never heard, and which far surpass our hearts and minds. For the earth, with its supply of fruits for our daily nourishment, is not there set before us; but Christ offers himself to us unto life eternal. Nor does heaven, by the shining of the sun and stars, enlighten our bodily eyes, but the same Christ, the Light of the World and the Sun of Righteousness, shines into our souls; neither does the air stretch out its empty space for us to breathe in, but the Spirit of God himself quickens us and causes us to live. There, in short, the invisible kingdom of Christ fills all things, and his spiritual grace is diffused through all.
Yet this does not prevent us from applying our senses to the consideration of heaven and earth, that we may thence seek confirmation in the true knowledge of God. For Christ is that image in which God presents to our view, not only his heart, but also his hands and his feet. I give the name of his heart to that secret love with which he embraces us in Christ: by his hands and feet I understand those works of his which are displayed before our eyes. As soon as ever we depart from Christ, there is nothing, be it ever so gross or insignificant in itself, respecting which we are not necessarily deceived.