revealed and made comprehensible by us.? Gore, Incarnation, 181 ? ?All legitimate authority represents the reason of God, educating the reason of man and communicating itself to it Man is made in God?s image: he is, in his fundamental capacity, a son of God, and he becomes so in fact, and fully, through union with Christ. Therefore in the truth of God, as Christ presents it to him, he can recognize his own better reason, ? to use Plato?s beautiful expression, he can salute it by force of instinct as something akin to himself, before he can give intellectual account of it.?

Balfour, Foundations of Belief, 332-337, holds that there is no such thing as unassisted reason. and that, even if there were, natural religion is not one of its products. Behind all evolution of our own reason, he says, stands the Supreme Reason. ?Conscience, ethical ideals, capacity for admiration, sympathy, repentance, righteous indignation, as well as our delight in beauty and truth, are all derived from God.? Kaftan, in Am. Jour. Theology, 1900; 718, 719:), maintains that there is no other principle for dogmatics than Holy Scripture. Yet he holds that knowledge never comes directly from Scripture, but from faith. The order is not Scripture, doctrine, faith; but rather Scripture, faith, doctrine. Scripture is no more a direct authority than is the church. Revelation is addressed to the whole man, that is, to the will of the man, and it claims obedience from him. Since all Christian knowledge is mediated through faith, it rests on obedience to the authority of revelation, and revelation is self- manifestation on the part of God. Kaftan should have recognized more fully that not simply Scripture, but all knowable truth, is a revelation from God, and that Christ is ?the light which lighteth every man? ( <430109>John 1:9). Revelation is an organic whole, which begins in nature, but finds its climax and key in the historical Christ whom Scripture presents to us. See

H. C. Minton?s review of Martheau?s Seat of Authority, in Presb, and Ref. Rev., Apr. 1900:203 sq.

I. Scripture and Nature. By nature we here mean not only physical facts, or facts with regard to the substances, properties, forces, and laws of the material world, but also spiritual facts, or facts with regard to the intellectual and moral constitution of man, and the orderly arrangement of human society and history.

We here use the word ?nature? in the ordinary sense, as including man. There is another and more proper use of the word ?nature,? which makes it simply a complex of forces and beings under the law of cause and effect. To nature in this sense man belongs only as respects his body, while as immaterial and personal he is a supernatural being. Free will is not under the law of physical and mechanical causation. As Bushnell has

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