The Institution of Christian Religion

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 behoveth us to know of him, and is profitable for his glory, 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, whereunto the very order of nature would have led us, if Adam had continued in state of innocency. For although no man, sith mankind is in this ruin, can perceive God to be either a father, or author of salvation, or in any wise favourable, unless Christ come as a mean to pacify him toward us: yet it is one thing to feel that God our maker doth by his power sustain us, by his providence govern us, by his goodness nourish us, and endue us with all kinds of blessings: and an other thing to embrace the grace of reconciliation offered us in Christ. Whereas therefore the Lord first simply appeareth 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 entreated 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 honoured 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 where but in him. I ⟨image 11⟩mean hereby, not only for that as he hath once created this world, so by his infinite power he sustaineth it, by his wisdom he governeth it, by his goodness he preserveth it, and specially mankind he ruleth by his righteousness and judgement, suffereth by his mercy, and save guardeth by his defence:

I Meane by the knowledge of God, not onely that knowledge whereby we conceyue that there is somme God, but also that, wherby we learne so muche as behoueth vs to know of him, and is profitable for his glory, finally so much as is expedient. For, to speake properly, we cannot say that God is knowen where there is no relygion nor godlynesse. But here I dooe not yet touche that speciall kynde of knoweledge whereby those menne that are in theymselues reprobae and accursed dooe conceyue God the redemer in Chryste the mediatoure: but I speake onely of that firste and symple manner of knowledge, whervnto the very order of nature woulde haue ledde vs, yf Adam hadde continued in state of innocencye. For althoughe no manne, syth mankinde is in this ruine, can perceiue God to be either a father, or authour of saluacion, or in any wise fauourable, vnlesse Christ come as a meane to pacifie him towarde vs: yet it is one thing to fele that God our maker doth by his power sustein vs, by his prouidēce gouerne vs, by his goodnes nourish vs, and endue vs with al kindes of blessinges: and an other thing to embrace the grace of reconciliaciō offered vs in Christ. Wheras therfore the Lord fyrst simply appeareth as well by the makinge of the world, as by ye general doctrine of the Scripture, to be the Creator, and then in the face of Christe to be the redemer: here vpon arise two sortes of knowing him, of which the former is now to be entreated of, and then the other shal orderly folow in ye place fit for it. For although our minde cannot conceiue the knowledge of God, but that it muste geue to hym some kinde of worship, yet shall it not be sufficient simply to knowe that it is he onely that oughte to bee honoured and worshipped of all menne, vnlesse we be also perswaded that he is the fountaine of al good things, to the ende that we shoulde seke for nothing els where but in him. I