By the knowledge of God, I intend not merely a notion that there is such a
Being, but also an acquaintance with whatever we ought to know concerning
Him, conducing to his glory and our benefit. For we cannot with propriety
say, there is any knowledge of God where there is no religion or piety. I
have no reference here to that species of knowledge by which men, lost and
condemned in themselves, apprehend God the Redeemer in Christ the
Mediator; but only to that first and simple knowledge, to which the
genuine order of nature would lead us, if Adam had retained his innocence.
For though, in the present ruined state of human nature, no man will ever
perceive God to be a Father, or the Author of salvation, or in any respect
propitious, but as pacified by the mediation of Christ; yet it is one
thing to understand, that God our Maker supports us by his power, governs
us by his providence, nourishes us by his goodness, and follows us with
blessings of every kind, and another to embrace the grace of
reconciliation proposed to us in Christ. Therefore, since God is first
manifested, both in the structure of the world and in the general tenor of
Scripture, simply as the Creator, and afterwards reveals himself in the
person of Christ as a Redeemer, hence arises a twofold knowledge of him;
of which the former is first to be considered, and the other will follow
in its proper place. For though our mind cannot conceive of God, without
ascribing some worship to him, it will not be sufficient merely to
apprehend that he is the only proper object of universal worship and
adoration, unless we are also persuaded that he is the fountain of all
good, and seek for none but in him. This I maintain, not only because he
sustains the universe, as he once made it, by his infinite power, governs
it by his wisdom, preserves it by his goodness, and especially reigns over
the human race in righteousness and judgment, exercising a merciful
forbearance, and defending them by his protection; but because there
cannot be found the least particle of wisdom, light, righteousness, power,
rectitude, or sincere truth which does not proceed from him, and claim him
for its author: we should therefore learn to expect and supplicate all
these things from him, and thankfully to acknowledge what he gives us. For
this sense of the divine perfections is calculated to teach us piety,
which produces religion. By piety, I mean a reverence and love of God,
arising from a knowledge of his benefits. For, till men are sensible that
they owe every thing to God, that they are supported by his paternal care,
that he is the Author of all the blessings they enjoy, and that nothing
should be sought independently of him, they will never voluntarily submit
to his authority; they will never truly and cordially devote themselves to
his service, unless they rely upon him alone for true felicity.
II. Cold and frivolous, then, are the speculations of those who employ
themselves in disquisitions on the essence of God, when it would be more
interesting to us to become acquainted with his character, and to know
what is agreeable to his nature. For what end is answered by professing,
with Epicurus, that there is a God, who, discarding all concern about the
world, indulges himself in perpetual inactivity? What benefit arises from
the knowledge of a God with whom we have no concern? Our knowledge of God
should rather tend, first, to teach us fear and reverence; and, secondly,
to instruct us to implore all good at his hand, and to render him the
praise of all that we receive. For how can you entertain a thought of God
without immediately reflecting, that, being a creature of his formation,
you must, by right of creation, be subject to his authority? that you are
indebted to him for your life, and that all your actions should be done
with reference to him? If this be true, it certainly follows that your
life is miserably corrupt, unless it be regulated by a desire of obeying
him, since his will ought to be the rule of our conduct. Nor can you have
a clear view of him without discovering him to be the fountain and origin
of all good. This would produce a desire of union to him, and confidence
in him, if the human mind were not seduced by its own depravity from the
right path of investigation. For, even at the first, the pious mind dreams
not of any imaginary deity, but contemplates only the one true God; and,
concerning him, indulges not the fictions of fancy, but, content with
believing him to be such as he reveals himself, uses the most diligent and
unremitting caution, lest it should fall into error by a rash and
presumptuous transgression of his will. He who thus knows him, sensible
that all things are subject to his control, confides in him as his
Guardian and Protector, and unreservedly commits himself to his care.
Assured that he is the author of all blessings, in distress or want he
immediately flies to his protection, and expects his aid. Persuaded of his
goodness and mercy, he relies on him with unlimited confidence, nor doubts
of finding in his clemency a remedy provided for all his evils. Knowing
him to be his Lord and Father, he concludes that he ought to mark his
government in all things, revere his majesty, endeavour to promote his
glory, and obey his commands. Perceiving him to be a just Judge, armed
with severity for the punishment of crimes, he keeps his tribunal always
in view, and is restrained by fear from provoking his wrath. Yet he is not
so terrified at the apprehension of his justice, as to wish to evade it,
even if escape were possible; but loves him as much in punishing the
wicked as in blessing the pious, because he believes it as necessary to
his glory to punish the impious and abandoned, as to reward the righteous
with eternal life. Besides, he restrains himself from sin, not merely from
a dread of vengeance, but because he loves and reveres God as his Father,
honours and worships him as his Lord, and, even though there were no hell,
would shudder at the thought of offending him. See, then, the nature of
pure and genuine religion. It consists in faith, united with a serious
fear of God, comprehending a voluntary reverence, and producing legitimate
worship agreeable to the injunctions of the law. And this requires to be
the more carefully remarked, because men in general render to God a formal
worship, but very few truly reverence him; while great ostentation in
ceremonies is universally displayed, but sincerity of heart is rarely to
be found.