We pass to the Revealed Theology of the Way, the Necessity of which is here set first.

That Revealed Theology is Necessary for the Salvation of Fallen man, 1. is proven of itself from the Insufficiency of Natural Theology, demonstrated in § 19, 20. 2. That Necessity is also taught by our irrefragable obligation to worship God, even in such a manner, as it is only right, that our worship corresponds to the divine majesty as well as to the divine will; and by the most ardent desire of all, by which every man wishes to be well, in this life and well as in the next. For, that unto neither of these is the way opened to man without divine Revelation, is sufficiently evident from this, that in the searching out and pursuing of both all the wisemen of all Nations and ages labored in vain. So that the Necessity of Revelation might be proven against the Naturalist, STAPFER, Theologicæ polemicæ, tome I, chapter III, section 10, § 836, teaches that it is not necessary that we dispute subtly and with many words whether it be possible for the Law of Nature to be perfectly answerable, or not? the former of which at least is not able to be proven by the example of other men, inasmuch as we do not have all of their actions, external as well as internal, thoroughly viewed. But the appeal for a decision takes into consideration the Conscience of our very Opponent, which shall give its imperfection as evidence; and universal experience, which declares that the entire human race lies buried under innumerable vices, by which offense is committed against natural Law. With which posited, the question to be agitated with the Naturalist shall be resolved into two. First, whether Vindicative Justice be an Attribute of God absolutely necessary, and the Punishment of Sin indispensable? Second, whether through Philosophy some means might be found, by which the pain of Conscience might be able to be quieted, and by which a man, freed from Punishment, might be able to be restored unto a perfect state? If the negation of the latter and affirmation of the former be demonstrated, the Necessity of Revelation is also able to be demonstrated, or thence this shall be plain of itself; since without Revelation there is no certain Consolation for a disturbed conscience, no knowledge of a Religion befitting man as sinner or of services to be rendered by man as sinner toward God as Redeemer: which things at greater length are deduced and proven by STAPFER, Theologicæ polemicæ, tome I, chapter III, sections 11, 12, § 881-994. 3. The Gentiles acknowledged this Necessity in their seeking out of the responses of Oracles and feigned Revelations of the gods, especially when they were devising new religious rites. The Most Illustrious PICTET, Theologia Christiana, book I, chapter 3, § I, says, “Those that were inventing new religious rites among them would not have held it as necessary to feign interviews with the gods, like Lycurgus with Apollo,[1] Minos with Jove,[2] Numa with Ægeria,[3] Zamolxis with Vesta,[4] Charondas with Saturn,[5] Solon and Draco with Minerva;[6] unless they had been persuaded that the correct method of worshipping deity depends upon the revelation of that.” Muhammad imitated this in his feigned interviews with Gabriel. For the Necessity of Revelation, consult also what things are vigorously related by SPANHEIM in his Decadum Theologicarum, prima, § 5, opera, tome 3, column 1199; and by BUDDEUS in his Elementis Philosophiæ practicæ, part I, chapter VI, § 48-65, pages 189-195: but also what things are more copiously treated in various dissertations, opposed to Tindal’s Christianity as Old as the Creation, in which book this Deist contends that external Revelation is not at all necessary or useful, and that all presumption of that is the work of Enthusiasm and imposture; with him leaning upon these two false principles, 1. that natural Law or Religion, obliging all men, and containing whatsoever they ought to know, to believe, and to do in whatever state, was from the beginning absolutely perfect and immutable, to such an extent that thereafter nothing was able to be added to it by subsequent Revelation. 2. That the same Law and Religion of nature also always remained, and is also now, perfect and clear to every man, to such an extent that by no external Revelation is it able to be rendered clearer to any, as without that external Revelation it pertains to all men: see LELAND’S Beschouwing van de Schriften der Deisten, tome 1, missive 8, pages 187-225. To which add what things are taught by LELAND in Beschouwing van de Schriften der Deisten, tome 1, missive 14, pages 450-479, against the writing which was published in 1746, under the title, Deismus recte propositus et plene assertus. Similarly, the Necessity of Revelation against Bolingbroke[7] LELAND teaches in Beschouwing van de Schriften der Deisten, tome 2, part 2, missive 10, pages 353-405, from the necessity of a more abundant and certain knowledge than reason supplies to fallen man, 1. of the Unity of God, of the essential Perfections of God and of divine Providence: 2. of the acceptable manner of the religious worship of God: 3. of the moral Duties to be rendered toward God, ourselves, and the neighbor, Duties considered in all their extent: 4. of the nature of the Highest Good and of true Blessedness: 5. of the certain means of the Reconciliation of sinful man with God: 6. of the rewards and punishments to be expected after this life. That supernatural Revelation is not only possible, but also in the present state of the human race useful in the highest degree, indeed also absolutely necessary, the same LELAND shows in his Inleidende Verhandeling voor de Nuttigheid en Noodzakelykheid van de Christelyke Openbaring, section II, pages 22-55, who powerfully confirms in many words this Utility and Necessity of Revelation successively through that entire work. The Naturalists, denying the Necessity of Revelation, and those on the other hand that have asserted the Necessity of the same, are also recorded by BUDDEUS in his Isagoge ad Theologiam universam, book II, chapter VII, § 10, tome 2, pages 1385-1390.
A vague hope of that sort of Revealed Theology one may derive from the Goodness of God, who, since He has in man distributed a Desire to enjoy the highest Good, is not to be thought to have made that in all men completely in vain; but rather to have willed to lead at least some unto the knowledge of the highest Good, and the way by which they might be able to arrive at the enjoyment of the same.

But to prove the Truth of Revealed Theology pertains to Chapter 2, concerning Holy Scripture, and is accomplished by the same arguments, in which the divine origin of the Scriptures is apparent. TERTULLIAN, Apologetico, chapter XVIII, “So that we might address more fully and impressively both Him, and His dispositions and will, we have added the Testament of literature, if one should desire to seek God, and to find the inquisito, One sought, and to believe upon the One found, and to serve the One believed.” In the place of inquisito,[8] others read inquisitum.[9]
For the more abundant illustration and confirmation of this §, consult PETRUS DINANT,[10] de Achtbaarheid van Godts Woord, chapter I, pages 1-117, in which also Criteria are proposed, by which true Revelation might be able to be distinguished from false Revelation; HENDRIK LUSSING Matthysz, de Noodzekelykheid van den Godtsdienst, etc., part I, discussion V, chapters I-III, pages 393-448.
[1] Lycurgus (c. 820-730 BC) was the legendary lawgiver of Sparta, establishing its military-oriented society. According to legend, his reforms were confirmed by the oracle at Delphi.
[2] In Greek mythology, Minos was the king of Knossos three generations before the Trojan War. He received the legislation for the island from Zeus.
[3] Numa was the legendary second king of Rome, author of many important Roman political and religious institutions. He is said to have had a relationship with the nymph Ægeria, receiving from her the wisdom to legislate skillfully.
[4] Zalmoxis was a deity and legendary religious reformer of the Getæ (an ancient people of Thrace), teaching them a doctrine of immortality. He is said to have received his laws from Vesta.
[5] Charondas (probably to be associated with the sixth century BC) was the lawgiver of Catania, Sicily, delivering his body of laws in the name of Saturn.
[6] Solon (c. 638-558 BC) and Draco (c. seventh century BC) were Athenian lawgivers, issuing their laws in the name of Minerva.
[7] Henry St. John, First Viscount of Bolingbroke (1678-1751), was an English government official and political philosopher. In spite of his Deism, he was a proponent of conformity and a supporter of the Church of England.
[8] In the Dative case.
[9] In the Accusative case. The verb, invenire, to find, normally takes an Accusative object.
[10] Petrus Dinant (1663-1724) was a Dutch Reformed pastor and theologian.
See Wendelin on matters pertaining to Natural and Revealed Theology: www.fromreformationtoreformation.com/introductory-theology
Westminster Confession of Faith 1:1: 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 unexcusable;1 yet are they 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 afterwards, 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…
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