Chapter 2. What It Is to Know God, and to What End the Knowledge of Him Tends

I mean by the knowledge of God, not only that knowledge whereby we conceive that there is some God, but also that, whereby we learn so much as is necessary for us to know of him, and is profitable for his glory, and finally so much as is expedient. For, to speak properly, we cannot say that God is known where there is no religion nor godliness. But here I do not yet touch that special kind of knowledge whereby those men that are in themselves reprobate and accursed do conceive God the redeemer in Christ the mediator: but I speak only of that first and simple manner of knowledge, to which the very order of nature would have led us, if Adam had continued in a state of innocence. For although no man, since mankind is in this ruin, can perceive God to be either a father, or author of salvation, or in any way favorable, unless Christ come as a means to pacify him toward us: yet it is one thing to feel that God our maker does by his power sustain us, by his providence govern us, by his goodness nourish us, and endow us with all kinds of blessings: and another thing to embrace the grace of reconciliation offered us in Christ. Whereas therefore the Lord first simply appears as well by the making of the world, as by the general doctrine of the Scripture, to be the Creator, and then in the face of Christ to be the redeemer: here upon arise two sorts of knowing him, of which the former is now to be treated of, and then the other shall orderly follow in the place fit for it. For although our mind cannot conceive the knowledge of God, but that it must give to him some kind of worship, yet shall it not be sufficient simply to know that it is he only that ought to be honored and worshipped of all men, unless we be also persuaded that he is the fountain of all good things, to the end that we should seek for nothing else anywhere but in him. I mean hereby, not only for that as he has once created this world, so by his infinite power he sustains it, by his wisdom he governs it, by his goodness he preserves it, and especially mankind he rules by his righteousness and judgment, suffers by his mercy, and safeguards by his defense: but also because there can nowhere be found any one drop either of wisdom, or of light, or of righteousness, or of power, or of uprightness, or of sincere truth, which flows not from him or of which he is not the cause: to this end truly, that we should learn to look for and crave all these things at his hand, and with thanksgiving account them as received of him. For this feeling of the powers of God is to us a mere schoolmaster of godliness, out of which springs religion. Godliness I call a reverence of God joined with love of him which is procured by knowledge of his benefits. For men will never with willing obedience submit themselves to God, until they perceive that they owe all things to him, that they are nourished by his fatherly care, that he is to them the author of all good things, so that nothing is to be sought elsewhere than in him. Indeed they will never yield themselves truly and with all their heart wholly to him, unless they assuredly believe that in him is perfect felicity reposed for them.

Therefore they do but trifle with vain speculations, which in treating of this question, do make it their purpose to discuss what thing God is, where it rather behooves us to know what manner one he is, and what agrees with his nature. For to what end serves it to confess as Epicurus does, that there is a God, who does only delight himself with idleness, having no care of the world? Finally, what profits it to know such a God with whom we may have nothing to do? But rather the knowledge of him ought to serve to this end: first to frame us to fear and reverence, then that by it guiding and teaching us, we may learn to crave all good things at his hand, and to account them received of him. For how can any thought of God enter into your mind, but that you must therewith by and by think, that inasmuch as you are his creature, therefore you are of right subject and bound to his authority, that you owe him your life, that whatever you undertake, whatever you do, ought to be directed to him. If this be [reconstructed: true], then truly it follows, that your life is perversely corrupted if it be not framed to obeying of him, inasmuch as his will ought to be our law to live by. Again, you cannot clearly see him, but that you must needs know that he is the fountain and origin of all good things, whereupon should grow both a desire to cleave to him, and an assured trust in him, if man's own corruptness did not draw his mind from the right searching of him. For first of all, the godly mind does not as by a dream imagine to herself any god at adventure, but steadfastly beholds the only one and true God: and does not falsely forge of him whatever herself likes, but is content to believe him to be such a one as he discloses himself, and does always with great diligence beware that with presumptuous rashness she passes not beyond his will, and so wanders out of the way. And when she so knows him, because she understands that he governs all things, she assuredly trusts that he is her safekeeper and defender, and therefore wholly commits herself to his faith. Because she understands that he is the author of all good things, therefore if anything troubles her, or if she wants anything, by and by she flies to him for succor, looking for help at his hand. Because she is persuaded that he is good and merciful, therefore with assured confidence she rests on him, and doubts not in all her evils to find ready remedy in his merciful kindness. Because she knows him to be her Lord and father, therefore she determines that he is worthy that she should in all things have regard to his authority, reverence his majesty, procure the advancement of his glory, and obey his commandments. Because she sees that he is a righteous judge and armed with his severity to punish sins, therefore she always sets his judgment seat before her eyes, and with fear of him withdraws and restrains herself from provoking his wrath. Yet is she not so afraid with the feeling of his judgment, that she would convey herself from it, although there were a way open to escape it: but rather she does no less love him, while he extends vengeance upon the wicked, than while he is beneficial to the godly, inasmuch as she understands that it does no less belong to his glory that he has in store punishment for the wicked and evil doers, than that he has reward of eternal life for the righteous. Moreover she does not for only fear of punishment refrain herself from sinning: but because she loves and reverences him as her father, attends on him and honors him as her lord, therefore although there were no hell at all, yet she dreads his only displeasure. Now behold what is the pure and true religion, even faith joined with an earnest fear of God: so that fear may contain in it a willing reverence, and draw with it a right form of worshipping such as is appointed in the law. And this is the more heedfully to be noted, because all men generally do worship God, but few do reverence him, while everywhere is great pompous show in ceremonies, but the purity of heart is rare to be found.

Truly, they that judge rightly, will always hold this for certain, that there is graven in the minds of men a certain feeling of the Godhead, which never can be blotted out. Indeed, that this persuasion, that there is a God, is even from their generation naturally planted in them and deeply rooted within their bones, the very obstinacy of the wicked is a substantial witness, which with their furious striving yet can never wind themselves out of the fear of God. Although Diagoras and such others do jest and laugh at all that has in all ages been believed concerning religion: although Dionysius does scoff at the heavenly judgment: yet that is but a laughter from the teeth forward, because inwardly the worm of conscience gnaws them much more sharply than all whose searing irons. I allege not this that Cicero says, that errors by continuance of time grow out of use, and religion daily more and more [reconstructed: increases] and grows better. For the world (as a little hereafter we shall have occasion to show) travails as much as in it lies to shake off all knowledge of God, and by all means to corrupt the worship of him. But this only I say, that when the dull hardness, which the wicked do desirously labor to get to despise God with, does lie piningly in their hearts, yet the same feeling of God, which they would most of all desire to have utterly destroyed, lives still, and sometimes does utter itself: whereby we gather that it is no such doctrine as is first to be learned in schools but such a one of which every man is a teacher to himself even from his mother's womb, and such a one as nature suffers none to forget, although many bend all their endeavor to shake it out of their mind. Now, if all men are born and do live to this end, to know God, and the knowledge of God is but fickle, and lightly vanishes away, unless it proceed thus far: it is evident, that they all swerve out of kind from the law of their creation that do not direct to this mark all the whole thoughts and doings of their life. Of which the philosophers themselves were not ignorant. For Plato meant nothing else, when he oftentimes taught, that the sovereign good of the soul is the likeness of God, when the soul having thoroughly conceived the knowledge of him is wholly transformed into him. Therefore very aptly does Grillus reason in Plutarch, where he affirms, that men, if religion be once taken from their life, are not only nothing better than brute beasts, but also many ways much more miserable, for that being subject to so many sorts of evils they continually draw forth a troublesome and unquiet life: and that therefore the worship of God is the only thing that makes them better than brute beasts, by which alone they aspire to immortality.

By the knowledge of God I do not mean merely the knowledge that God exists, but the knowledge of what is necessary and profitable for us to know about Him — what tends to His glory and is truly useful to us. Strictly speaking, we cannot say that God is known where there is no religion or godliness. But I am not here speaking yet of that special knowledge by which those who are themselves reprobate and condemned come to know God as Redeemer in Christ the Mediator. I am speaking only of that first and simpler kind of knowledge — the kind to which the natural order itself would have led us if Adam had remained in innocence. For although no one, since mankind fell into ruin, can recognize God as Father, author of salvation, or favorable toward us except through Christ as the mediator who reconciles us to God, there is still a difference between this: feeling that God our Maker sustains us by His power, governs us by His providence, and nourishes and blesses us in every way — and this: embracing the grace of reconciliation offered to us in Christ. Therefore, since the Lord first reveals Himself simply as Creator, both through the creation of the world and through the general teaching of Scripture, and then in the person of Christ as Redeemer, two kinds of knowledge of Him arise. The first is what we treat now, and the second will follow in its proper place. Although our minds cannot conceive of God without giving Him some kind of worship, it will not be enough simply to know that He is the one who should be honored and worshipped by all people — we must also be persuaded that He is the fountain of all good things, so that we seek nothing anywhere else but in Him. I mean not only that He who once created the world sustains it by His infinite power, governs it by His wisdom, preserves it by His goodness, and rules humanity by His righteousness and judgment, bears with us by His mercy, and protects us by His care. I also mean this: that there is nowhere a single drop of wisdom, light, righteousness, power, integrity, or genuine truth that does not flow from Him and of which He is not the cause. Therefore we should learn to seek and ask all these things from Him, and with thankfulness to receive them as given by Him. For this sense of God's power and goodness is the school of godliness that produces religion. By godliness I mean a reverence for God joined with love for Him — a love produced by knowledge of His benefits. Men will never willingly and obediently submit themselves to God until they recognize that they owe everything to Him, that they are nourished by His fatherly care, and that He is the source of all good things, so that nothing is to be sought anywhere but in Him. Indeed, they will never truly and wholeheartedly give themselves to Him unless they firmly believe that perfect happiness is laid up for them in Him.

Those who make it their purpose, when treating this question, to discuss what God is in His essence are merely toying with empty speculation. What we need to know is what kind of God He is, and what agrees with His nature. For what is gained by confessing, as Epicurus does, that there is a God who only delights in his own idleness and takes no care of the world? What good does it do to know a God with whom we have nothing to do? Rather, the knowledge of God should accomplish this: first, to form us in fear and reverence, and then, guided and taught by it, to lead us to seek all good things from Him and to receive them as coming from Him. For how can any thought of God enter your mind without your at once recognizing that, as His creature, you are rightly subject to His authority, that you owe Him your life, and that everything you undertake and do ought to be directed to Him? If this is true, then your life is thoroughly corrupted if it is not shaped by obedience to Him — since His will ought to be the law by which we live. Again, you cannot see Him clearly without recognizing that He is the fountain and source of all good things — from which should grow both a desire to cling to Him and a firm trust in Him, were it not that man's own corruption pulls his mind away from rightly seeking Him. For the godly mind does not, as in a dream, imagine any random god, but steadfastly looks to the one true God. It does not invent whatever it likes about Him, but is content to believe Him to be such as He reveals Himself to be, and always carefully guards against rashly going beyond what He has revealed and so wandering from the right path. And knowing Him in this way, because it understands that He governs all things, it firmly trusts that He is its keeper and defender, and therefore commits itself wholly to His care. Because it understands that He is the author of all good things, whenever anything troubles it or it stands in need, it immediately flies to Him for help, looking to receive it from His hand. Because it is persuaded that He is good and merciful, it rests on Him with confident trust, and does not doubt that it will find ready help in His merciful kindness in all its troubles. Because it knows Him as its Lord and Father, it judges Him worthy of its complete reverence in all things — reverence for His authority, honor given to His majesty, promotion of His glory, and obedience to His commands. Because it sees that He is a righteous judge, armed with severity to punish sin, it keeps His judgment seat always before its eyes, and with fear of Him draws itself back and restrains itself from provoking His wrath. Yet it is not so afraid of His judgment that it would escape from it if some way of escape were open. Rather, it loves Him no less when He pours out vengeance on the wicked than when He is gracious to the godly — for it understands that it belongs no less to His glory that He has punishment in store for the wicked and evildoers than that He has eternal life as a reward for the righteous. Moreover, it does not refrain from sin merely out of fear of punishment. Because it loves and reveres Him as its Father, submits to Him and honors Him as its Lord, it would dread His displeasure even if there were no hell at all. Now see what pure and true religion is — it is faith joined with earnest fear of God, a fear that contains within it a willing reverence, and draws with it the proper form of worship as appointed in God's law. This deserves careful attention, because although people generally worship God, few truly revere Him. Everywhere there is great outward show in ceremonies, but purity of heart is rare.

Those who judge rightly will always hold it as certain that a sense of the divine has been engraved in the minds of men and can never be fully erased. That the persuasion that God exists is naturally planted in people from birth and deeply rooted in their very bones — of this, the stubbornness of the wicked is solid evidence. For despite all their furious striving, they cannot free themselves from the fear of God. Even if Diagoras and men like him mock and laugh at everything that has ever been believed about religion, and Dionysius scoffs at heavenly judgment — that laughter is only from the teeth outward. Inwardly the worm of conscience gnaws them far more sharply than any searing iron. I do not rely on Cicero's claim that errors gradually fade away with time while religion daily grows and becomes purer. For the world — as we will shortly have occasion to show — works as hard as it can to shake off all knowledge of God and to corrupt His worship by every means available. What I am saying is simply this: even when the thick hardness that the wicked deliberately cultivate in order to despise God lies festering in their hearts, that same sense of God which they most of all wish to destroy lives on and sometimes forces itself out. From this we gather that the knowledge of God is not a doctrine first learned in schools, but one of which every man is his own teacher from the womb — one that nature will not allow anyone to forget, though many bend every effort to drive it from their minds. Now, if all people are born and live for this purpose — to know God — and if this knowledge remains shallow and quickly fades unless it advances to its true end, then it is clear that all who do not direct all their thoughts and actions to this goal are living contrary to the very law of their creation. The philosophers themselves were not ignorant of this. Plato meant nothing else when he repeatedly taught that the highest good of the soul is the likeness of God — that the soul, having fully received the knowledge of Him, is wholly transformed into Him. Therefore Grillus reasons very aptly in Plutarch when he declares that if religion were once taken from human life, people would not only be no better than brute beasts, but in many ways would be far more miserable. Being subject to so many kinds of evils, they would drag out a troubled and restless life. The worship of God, he says, is the one thing that raises people above brute animals — the one thing by which they aspire to immortality.