Of The Holy Scripture

Section I (Part 1)

A. A. Hodge (1823-1886)

From A Commentary On The Confession Of Faith, with Questions
for Theological Students and Bible Classes, 1869
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OF THE HOLY SCRIPTURE.
SECTION I. —Although the light of nature, and the works of creation and providence, do so far manifest the goodness, wisdom, and power of God, as to leave men inexcusable; (1) yet they are not sufficient to give that knowledge of God, and of his will, which is necessary unto salvation; (2) therefore it pleased the Lord, at sundry times, and in divers manners, to reveal himself, and to declare that his will unto his Church; (3) and afterward, for the better preserving and propagating of the truth, and for the more sure establishment and comfort of the Church against the corruption of the flesh, and the malice of Satan and of the world, to commit the same wholly unto writing; (4) which maketh the Holy Scripture to be most necessary; (5) those former ways of God's revealing his will unto his people being now ceased. (6)

(1) Rom. 2:14, 15; 1:19, 20; Ps. 19:1-3; Rom. 1:32; 2:1. — 1 Cor. 1:21; 2: 13, 14. (3) Hebrews 1:1. (4) Prov. 22:19-21; Luke 1:3, 4; Rom.15:4; Matt. 4:4, 7, 10; Isa. 8:19, 20. (5) 2 Tim. 3:15; 2 Pet. 1:19. (6) Hebrews 1:1, 2.

This section affirms the following propositions:

1st. That the light of nature, and the works of creation and providence are sufficient to make known the fact that there is a God, and somewhat of his nature and character, so as to leave the disobedience of men without excuse.

2d. That nevertheless the amount and kind of knowledge thus attainable is not sufficient to enable any to secure salvation.

3d. That consequently it has pleased God, of his sovereign grace, to make in various ways and at different times a supernatural revelation of himself and of his purposes to a chosen portion of the human family.

4th. And that subsequently God has been pleased to commit that revelation to writing, and that it is now exclusively embraced in the Sacred Scriptures.

1st. The light of nature and the works of creation and providence are sufficient to enable men to ascertain the fact that there is a God and somewhat of his nature and character, and thus render them inexcusable.

Three generically distinct false opinions have been entertained with respect to the capacity of men in their present circumstances to attain to any positive knowledge of the being and character of God.

(1.) There is the assumption of all those extreme rationalists who deny the existence of any world beyond the natural one discoverable by our senses, and especially of that school of Positive Philosophy inaugurated by Auguste Comte in France, and represented by John Stuart Mill and Herbert Spencer in England, who affirm that all possible human knowledge is confined to the facts of our experience and the uniform laws which regulate the succession of those facts; that it is not possible for the human mind in its present state to go beyond the simple order of nature to the knowledge of an absolute first cause, or to a designing and disposing supreme intelligence, even though such an one actually exists; that whether there be a God or not, yet as a matter of fact he is not revealed, and as a matter of principle could not, even if revealed, be recognized by man in the present state of his faculties.

This assumption is disproved - (a.) By the fact that men of all nations, ages and degrees of culture have discerned the evidences of the presence of a God in the works of nature and providence, and in the inward workings of their own souls. This has been true, not only of individuals, communities or generations unenlightened by science, but pre-eminently of some of the very first teachers of positive science in the modern scientific' age, such as Sir Isaac Newton, Sir David Brewster, Dr. Faraday, etc.

(b.) By the fact that the works of nature and providence are full of the manifest traces of design, and that they can be scientifically explained, and as a matter of fact are explained by these very skeptics themselves, only by the recognition and accurate tracing out of the evident "intention" which each of these works is adapted to subserve in their mutual relations.

(c.) The same is disproved from the fact that conscience, which is a universal and indestructible element of human nature, necessarily implies our accountability to a personal moral governor, and as a matter of fact has uniformly led men to a recognition of his existence and of their relation to him.

(2.) An extreme opinion on this subject has been held by some Christians, to the effect that no true and certain knowledge of God can be derived by man, in his present condition, from the light of nature in the entire absence of a supernatural revelation; that we are altogether dependent upon such a revelation for any certain knowledge that God exists, as well as for all knowledge of his nature and his purposes.

This opinion is disproved:

(a.) By the direct testimony of Scripture. Rom. i. 20-24; ii. 14, 15.

(b.) By the fact that many conclusive arguments for the existence of a great first Cause, who is at the same time an intelligent personal Spirit and righteous moral Governor, have been drawn by a strict induction from the facts of nature alone, as they lie open to the natural understanding. The fact that this argument remains unanswerable shows that the process by which the conclusions are drawn from purely natural sources is legitimate.

(c.) All nations, however destitute of a supernatural revelation they may have been, have yet possessed some knowledge of a God. And in the case of the most enlightened of the heathen, natural religion has given birth to a considerable natural theology. We must, however, distinguish between that knowledge of the divine character which may be obtained by men from the works of nature and providence in the exercise of their natural powers alone, without any suggestions or assistance derived from a supernatural revelation —as is illustrated in the theological writings of some most eminent of the heathen who lived before Christ-and that knowledge which men in this age, under the clear light of a supernatural revelation, are competent to deduce from a study of nature. The natural theology of the modern rationalists demonstrably owes all its special excellences to that Christian revelation it is intended to supersede.

(3.) The third erroneous opinion which has been entertained on this subject is that of Deists and theistic Rationalists -- viz., that the light of nature, when legitimately used, is perfectly sufficient of itself to lead men to all necessary knowledge of God's being, nature, and purposes. Some German Rationalists, while admitting that a supernatural revelation has been given in the Christian Scriptures, yet insist that its only office is to illustrate and enforce the truths already given through the light of nature, which are sufficient in themselves, and need re-enforcement only because they are ordinarily not properly attended to by men. But, in opposition to this, the Confession teaches --

2. That the amount of knowledge attainable by the light of nature is not sufficient to enable any to secure salvation.

This is proved to be true --
(1.) From Scripture. 1 Cor. i. 21; ii. 13, 14.

(2.) From the fact that man's moral relations to God have been disturbed by sin; and while the natural light of reason may teach an unfallen being spontaneously how he should approach and serve God, and while it may teach a fallen being what the nature of God may demand as to the punishment of sin, it can teach nothing by way of anticipation as to what God may be sovereignly disposed to do in the way of remission, substitution, sanctification, restoration, etc.

(3.) 'From the facts presented in the past history of all nations destitute of the light of revelation, both before and since Christ. The truths they have held have been incomplete and. mixed with fundamental error; their faith has been uncertain; their religious rites have been degrading, and their lives immoral. The only apparent exception to this fact is found in the case of some Rationalist' in Christian lands; and their exceptional superiority to others of their creed is due to the secondary influences of that system of supernatural religion which they deny, but the power of which they cannot exclude.

Hence, the Confession teaches in this section --