Chapter 3: What Evangelical Theology Is

Evangelical theology, what it is — The various degrees and modes of this knowledge — The first mode — The relation of the purely natural intellect to supernatural doctrine — It is not theology properly so called — In what sense and to what extent spiritual truths can be perceived and understood without the special aid of the Holy Spirit — Propositions of heavenly truth arranged into methods produce Christian philosophy — The use of knowledge of languages and sciences in learning divine truth — What sort of thing is the knowledge of divine matters acquired without the special aid of the Holy Spirit — It is not evangelical theology — A proof of those who are imbued with it.

We have shown that evangelical theology is the doctrine revealed in the gospel through Christ. The knowledge of that doctrine is theology, insofar as it occupies a subject. Moreover, it has this in common with other sciences: that it admits of various degrees according to the diversity of subjects in which it inheres, and of the means through which it is communicated. But beyond this it also has various modes of perceiving the objective doctrine, by the power of the principles set forth in the preceding chapter — which is peculiar to it. The first of these modes consists in that relation which the purely natural intellect, or the intellect of man in the state of nature, can have toward spiritual and supernatural doctrine; another mode is that which man obtains when stirred up and elevated by the special aid and power of the Holy Spirit, that is, the mode of the regenerate man. Each of these, moreover, admits of various degrees. We shall briefly explain in the first place that mode of perceiving or understanding evangelical doctrine — which is the rule for obtaining all communion with God — that the human mind is able to attain without the special aid or grace of the Holy Spirit, and which we deny constitutes theology properly so called.

The gospel is the doctrine concerning God the Father, the Son, and the Holy Spirit, and His worship, and the obedience we owe to Him. This doctrine, by its own nature, stirs the consciences of men to render that obedience (Titus 1:1, 11, 12). Moreover, it arouses souls to the expectation of the enjoyment of God. Concerning all these things truly, the true meaning is contained in propositions whose sense is accessible — indeed, plain — to human reason. For this heavenly doctrine yields to no human science in the clarity of its propositions; indeed, in this respect it stands far above all other sciences. The doctrine has been written "plainly," so that "he who reads it may run" (Habakkuk 2:2). God has given His word — "precept upon precept, precept upon precept, line upon line, line upon line, a little here, a little there" (Isaiah 28:10; Hebrews 5:13, 14). These propositions, therefore, which contain the matters of the greatest importance — that is, the chief heads of this theology — are so clear and exposed to the eyes of all, partly on account of the supreme fitness of the very words which it pleased the Holy Spirit to use for setting forth the things He treats of, and partly on account of the most frequent inculcation of those very things, that their genuine sense is hidden from almost no one, unless he is hindered by the greatest prejudices. We therefore grant that every man endowed with reason and understanding, and in the use of them, is able — according to the measure of his own intellect, the degree of his diligence, and the effectiveness of the external means which he employs in learning the truth — without the saving aid of the Holy Spirit, to draw out the true sense of these propositions, to perceive and retain their meaning. The sophists therefore babble most absurdly who cry out that our position concerning the spiritual nature of the things revealed in the gospel, and the native blindness of the human mind, whereby no one can perceive them spiritually except by relying on the saving power of the Holy Spirit, is opposed to this other position concerning the clarity and perspicuity of the propositions in which the true and saving doctrine is contained in the Holy Scriptures.

Furthermore, we grant that the chief heads of this theology, or evangelical doctrine — those, namely, that pertain most to promoting the worship of God and our obedience — can be arranged and brought together into an order, series, and method, according to the rules of the philosophical arts and sciences. For since among the very things delivered in the gospel there is a certain real and mutual dependence, and since their mutual relation can be set forth in a certain order and, as it were, in connected sequence, there is nothing that prevents this. Creeds, confessions of faith, catechisms, commonplaces, and other methodical arrangements of evangelical truths of that kind serve that purpose. But doctrine arranged and organized in that manner has nothing at all that surpasses the purely rational grasp or understanding of men. I am speaking not of the things themselves, but of the propositions, which are signs of the things. Now the merely natural knowledge or comprehension of evangelical doctrine, when delivered and set forth in that manner, is a certain Christian philosophy, which surpasses all Greek wisdom, or merely human wisdom, by many parasangs. For since all knowledge is a certain intellectual perfection, that knowledge which is most certain and which is occupied with the greatest and supreme object stands above all others. And of this kind is this Christian philosophy, when compared with all the wisdom or science of the pagans. For it proposes objects infinitely distant from all the objects of natural philosophy, and relies on a rule for distinguishing true from false that is altogether infallible, whereas that other philosophy fluctuates in the miserable uncertainty of common notions.

IV. The whole matter can be briefly set forth at a glance. All divine truth is revealed in the Scriptures through our Lord Jesus Christ. That doctrine is evangelical theology, considered in the abstract. It is contained in propositions whose sense is accessible to human reason. These propositions, together with conclusions legitimately drawn from them — or their sense mingled with other words and philosophical terms — can and customarily are brought together into a system of learning. The languages in which all truth was delivered by the Holy Spirit are Hebrew and Greek; knowledge of those languages is therefore useful to all, and under the providence of God necessary to some. For rightly understanding also those things which the Holy Scriptures have in common with other books, it is useful for one who approaches their study to be trained in those sciences which serve the exposition of rational meanings through appropriate words. But those things are few, and not of great importance, nor do they contribute much to true spiritual wisdom. All the means of true reasoning belong to logic, including the detection of sophistry. The Holy Spirit employs the highest reasoning in Holy Scripture. Where that reasoning cannot be reduced to dialectical rules, it happens either because of a defect in the art itself as it is commonly taught, or because human ingenuity falls short in investigating the ways and modes of true reasoning. He also speaks according to the customary forms of expression in those languages, which learned men have compiled into the art of grammar. The same holds for rhetoric. With these things so arranged, we say that every man possessed of reason is able — without any special or saving aid or assistance of the Holy Spirit, relying on his natural sharpness of intellect and such gifts of mind as God once bestowed on the pagans, and applying the ordinary means, among which knowledge of languages and the common arts is preeminent — to acquire for himself a theological science, that is, an intellectual habit by which he may perceive the sense of theological doctrine as set forth in propositions, reason about it subtly, expound it copiously, and explain, confirm, and defend what are called the articles of faith; and that he can be disposed toward divine truth in precisely the same way as one learned in those matters is disposed toward the mathematical sciences. V. But we deny that this science is Christian theology properly so called; and those who are equipped with it alone, however high they may ascend to the summit and peak of subtlety, we account Christian philosophers, not evangelical theologians. That we have not rashly made these pronouncements we shall show more fully hereafter in the description of true theology. Let it suffice here, as it were in passing, to indicate certain heads of reasons by which we prove that the science we have described is not theology, and the arguments by which those who are equipped with it alone, being destitute of the truly sanctifying Spirit, show that they are not theologians.

VI. True theology is that knowledge of the divine mind and will which God Himself requires. See (Psalm 119:27; Jeremiah 22:15, 16; John 17:8; 1 John 1:3, 4, and 4:7). Now that knowledge of Himself and of His will which God requires is pleasing to God (1 Chronicles 28:9; Hosea 6:6). And he who is furnished with it is pleasing and acceptable to Him (Jeremiah 24:7). But the science we have described, when it exists alone, is not such. For neither is it itself pleasing to God, nor does it render anyone pleasing to God. "For those who are in the flesh cannot please God" (Romans 8:8). See (1 Corinthians 13:2). Furthermore, this knowledge of Himself that God demands, He Himself also promises (Jeremiah 31:33, 34; John 6:45). But that disciplinary science of heavenly truth is by no means promised in the covenant of grace, nor is it communicated to men by the power of that covenant. For it

proceeds from the saving operation of the Holy Spirit (1 John 2:20, 27; Ephesians 1:17, 18). Second, he who is imbued with true theology "is light in the Lord" (Ephesians 5:8); being called, that is, "out of darkness into His marvelous light" (1 Peter 2:9; Ephesians 4:21-24). But notwithstanding that other science, he in whom it inheres is blind (2 Peter 1:9), and darkened in his understanding (Ephesians 4:18), and to him true divine wisdom is foolishness (1 Corinthians 2:14, 15). Furthermore, that science attains none of the ends of true evangelical theology. For it has made no one conformed to God in Christ, no one fit and able to obey God; it prepares no one for communion with God the Father or the Son; it will never lead anyone to the enjoyment of God. But that science which by no means drives away the corrupt natural darkness from the understanding, which renders no one light in the Lord, pleasing to God, or conformed to Christ, which directs or leads no one into communion and friendship with God, which is itself neither eternal life nor has eternal life joined to it by an indissoluble bond — I think no one who professes himself a Christian will dare to affirm that this is that knowledge of God which He Himself requires in the gospel.

VII. What then? The great majority of those equipped with this science betray by their own tokens that they are not evangelical theologians. For, to say nothing of the internal and spiritual evangelical obedience — that obedience of truth with which they have absolutely nothing joined — they very rarely take care even to attend diligently to the outward works of virtue and piety. Where legal conviction, impressed on the heart by the power and efficacy of the Spirit, does indeed accompany that science, with which they are most frequently puffed up — reduced to a servile state of mind and struck with the dread of divine terror — they endeavor to render many offices of religion with some affection of soul. But that conviction does not belong to that science, nor does it emanate from it; for the great majority of those who are held by its bond and power are only moderately furnished with the knowledge of divine things, and many who are most highly cultivated in that science live a life entirely free from its efficacy. But when the consideration of those things which arise out of that science, yet do not necessarily follow from it, is removed, the conduct and manner of life of the great majority furnished with it — most unworthy of the Christian name — permit no one to doubt that it contributes not even the least thing to the sanctity of life. Furthermore, since they are natural men and do not have the Spirit, the Spirit Himself and His truly evangelical gifts are objects of contempt and mockery to them; they even carry on perpetual hostilities against the most Holy Spirit of Christ in all those things wherein, according to the promise of the new covenant, He has graciously bestowed Him. For since it is a part of that philosophy with which they are furnished that all the evangelical blessings are to be ascribed solely to the Holy Spirit, they are more often ashamed to despise Him openly, directly, and in plain words; but it is their custom to assail His saving operations and those heavenly privileges of which the faithful are made partakers through Him with wanton jests; indeed, they are never more like Suffenus, or more pleasing to certain profane mockers, than when they think they are cleverly and wittily baiting the Holy Spirit of God dwelling in His people. Moreover, since they have received none of the gifts of Christ's kingdom, whatever place they may occupy in the churches, they contribute either nothing at all, or certainly very little, to the edification of the body in love. For although in those things which Christian theology has in common with other sciences — or philosophy mingled with evangelical doctrines — they become the most keen and fiery disputants and subtle investigators, and are often the greatest devourers of books, yet when they come to instruct the people in the mysteries of the gospel, they are entirely cold, and beyond ornate little speeches thrust upon the Christian people in place of evangelical instructions and exhortations, there is nothing that they understand or do, discharging the ministerial office in outward appearance only. What Jerome has to say to Paulinus, chapter 5, is excellent: "I say nothing," he writes, "of those like myself, who, if they happen to come to the Holy Scriptures after secular literature, and tickle the ears of the people with polished speech, whatever they say they think is the law of God, and they do not deign to know what the prophets and apostles meant, but they fit ill-matched testimonies to their own sense; puerile are these things, resembling the tricks of jugglers — to teach what you do not know; indeed, to speak with some indignation, not even to know what you do not know."