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Systematic Theology - Volume I
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§ 6. The Scriptures contain all the Facts of Theology.

This is perfectly consistent, on the one hand, with the admission of intuitive truths, both intellectual and moral, due to our constitution as rational and moral beings; and, on the other hand, with the controlling power over our beliefs exercised by the inward teachings of the Spirit, or, in other words, by our religious experience. And that for two reasons: First, All truth must be consistent. God cannot contradict himself. He cannot force us by the constitution of the nature which He has given us to believe one thing, and in his Word command us to believe the opposite. And second, All the truths taught by the constitution of our nature or by religious experience, are recognized and authenticated in the Scriptures. This is a safeguard and a limit. We cannot assume this or that principle to be intuitively true, or this or that conclusion to be demonstrably certain, and make them a standard to which the Bible must conform. What is self-evidently true, must be proved to be so, and is always recognized in the Bible as true. Whole systems of theologies are founded upon intuitions, so called, and if every man is at liberty to exalt his own intuitions, as men are accustomed to call their strong convictions, we should have as many theologies in the world as there are thinkers. The same remark is applicable to religious experience. There is no form of conviction more intimate and irresistible than that which arises from the inward teaching of the Spirit. All saving faith rests on his testimony or demonstrations (1 Cor. ii. 4). Believers have an unction from the Holy One, and they know the truth, and that no lie (or false doctrine) is of the truth. This inward teaching produces a conviction which no sophistries can obscure, and no arguments can shake. It is founded on consciousness, and you might as well argue a man out of a belief of his existence, as out of confidence that what he is thus taught of God is true. Two things, however, are to be borne in mind. First, That this inward teaching or demonstration of the Spirit is confined to truths objectively revealed in the Scriptures. It is given, says the Apostle, in order that we may know things gratuitously given, i.e., revealed to us by God in His Word (1 Cor. ii. 10-16). It is not, therefore, a revelation of new truths, but an illumination of the mind, so that it apprehends the truth, excellence, and glory of things already revealed. And second, This experience is depicted in the Word of God. The Bible gives us not only the facts concerning God, and Christ, ourselves, and our relations to our Maker and Redeemer, but also records the legitimate effects of those truths on the minds of believers. So that we cannot appeal to our own feelings or inward experience, as a ground or guide, unless we can show that it agrees with the experience of holy men as recorded in the Scriptures.

The Teaching of the Spirit.

Although the inward teaching of the Spirit, or religious experience, is no substitute for an external revelation, and is no part of the rule of faith, it is, nevertheless, an invaluable guide in determining what the rule of faith teaches. The distinguishing feature of Augustinianism as taught by Augustin himself, and by the purer theologians of the Latin Church throughout the Middle Ages, which was set forth by the Reformers, and especially by Calvin and the Geneva divines, is that the inward teaching of the Spirit is allowed its proper place in determining our theology. The question is not first and mainly, What is true to the understanding, but what is true to the renewed heart? The effort is not to make the assertions of the Bible harmonize with the speculative reason, but to subject our feeble reason to the mind of God as revealed in his Word, and by his Spirit in our inner life. It might be easy to lead men to the conclusion that they are responsible only for their voluntary acts, if the appeal is made solely to the understanding. But if the appeal be made to every man’s, and especially to every Christian’s inward experience, the opposite conclusion is reached. We are convinced of the sinfulness of states of mind as well as of voluntary acts, even when those states are not the effect of our own agency, and are not subject to the power of the will. We are conscious of being sold under sin; of being its slaves; of being possessed by it as a power or law, immanent, innate, and beyond our control. Such is the doctrine of the Bible, and such is the teaching of our religious consciousness when under the influence of the Spirit of God. The true method in theology requires that the facts of religious experience should be accepted as facts, and when duly authenticated by Scripture, be allowed to interpret the doctrinal statements of the Word of God. So legitimate and powerful is this inward teaching of the Spirit, that it is no uncommon thing to find men having two theologies, — one of the intellect, and another of the heart. The one may find expression in creeds and systems of divinity, the other in their prayers and hymns. It would be safe for a man to resolve to admit into his theology nothing which is not sustained by the devotional writings of true Christians of every denomination. It would be easy to construct from such writings, received and sanctioned by Romanists, Lutherans, Reformed, and Remonstrants, a system of Pauline or Augustinian theology, such as would satisfy any intelligent and devout Calvinist in the world.

The true method of theology is, therefore, the inductive, which assumes that the Bible contains all the facts or truths which form the contents of theology, just as the facts of nature are the contents of the natural sciences. It is also assumed that the relation of these Biblical facts to each other, the principles involved in them, the laws which determine them, are in the facts themselves, and are to be deduced from them, just as the laws of nature are deduced from the facts of nature. In neither case are the principles derived from the mind and imposed upon the facts, but equally in both departments, the principles or laws are deduced from the facts and recognized by the mind.

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