Taken from his ‘SUM OF THEOLOGY REHEARSED OUT OF THE SCRIPTURES; (Geneva, 1665)’
Johannes Cocceius (1603–1669), a luminary of Reformed scholasticism and sacred philology, stood as a towering figure in the theological firmament of the seventeenth century, distinguishing himself by his resolute commitment to the covenantal structure of divine revelation. Born in Bremen, he ascended to academic prominence in the Dutch Republic, occupying the professorial chairs of Hebrew and theology at the University of Franeker and later at Leiden. A fervent advocate of federal theology, Cocceius propounded that the entire Scripture must be understood through the successive unfolding of the divine covenants, from the Covenant of Works with Adam to the Covenant of Grace in Christ, thereby advancing a historical-redemptive hermeneutic that profoundly influenced Reformed exegetical method. His works, suffused with a holy zeal for the sovereign majesty of God and the economy of salvation, were often set in contrast to the more rigid systematic orthodoxy of his contemporaries, most notably Gisbertus Voetius, with whom he engaged in rigorous disputation. Ever laboring to sanctify the intellect in service of the Most High, Cocceius departed this temporal realm in 1669, his theological corpus enduring as a testament to his devout scholarship and his unwavering fealty to the divine oracles.
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Table of Contents:
Theology doth teach in such wise that there is no truth therein which doth not of itself instruct. Consider this: God is. Straightway, the thought followeth: Therefore, it is ours to know God, not to deny Him, but rather to confess Him with mind, tongue, and deed, that He is, and verily that He is our Lord. Thus, even among demons, this truth hath its force, which must needs have efficacy in them. For they believe that God is, and they tremble (James 2:19). For he that knoweth God to be, knoweth Him to be He from whom he himself is, as are all things; to whose image he is fashioned; whose he is; to whom he oweth thanksgiving and glorification; who for his sake hath made all things, that through him they might be unto His praise, both those which man can know and use, and those which he perceiveth to be set above his knowledge and use in the unsearchable greatness of God’s works; and finally, who is his good, beyond which he may not rightly seek any good as his own, and who shall judge the despisers of Himself, for He cannot deny Himself. Such are the things which, when God is named, present themselves to our mind to be pondered, with conscience setting them forth and judging the mind, whether it bear itself well and diligently, or wrongly and wickedly, in that contemplation. Wherefore, there is no cause why that which the Apostle calleth the knowledge of the truth, which is according to godliness, should not be the knowledge of theology; and that which he calleth the doctrine according to godliness, that is, meet to bring forth godliness, should not be the doctrine of theology (Titus 1:1; 1 Timothy 6:3). And so true theology is according to godliness in such manner that without godliness it cannot be attained nor possessed. The fear of God is the beginning of wisdom, saith the Scripture (Psalm 111:10; Proverbs 1:7, 9:10), yea, wisdom itself (Job 28:28). Which indeed is most evident. For he that will not join himself unto God, nor submit himself unto His judgment as a sinner, nor to His testimony as one ignorant of the riches of God and far removed from His wisdom, nor refer the things he heareth unto the glory of God and His love—how can he know what God speaketh in His word and revealeth of His secrets and decrees? Wherefore also the Psalmist saith, The secret of the Lord is with them that fear Him, and His covenant, that He may make them to know it (Psalm 25:14). To which the Saviour addeth, saying, He that hath My commandments, and keepeth them, he it is that loveth Me: and he that loveth Me shall be loved of My Father, and I will love him, and will manifest Myself unto him (John 14:21). Likewise, Paul saith, The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned (1 Corinthians 2:14). And again, the Saviour saith, If any man will do His will, he shall know of the doctrine, whether it be of God, or whether I speak of Myself (John 7:17). Unto him who hath thus far known God, so that he desireth to have a good conscience and to obey the word already heard, it is easy to know whence the doctrine of Christ cometh. For they that thrust from themselves the study of a good conscience cannot hear the word of Christ (1 Timothy 1:19). And they that cannot hear it, neither can they know it (John 8:43). Wherefore, saith He, My speech ye know not, because ye cannot hear My word—that is, your mind abhorreth My word, so that ye cannot endure to hear it unto wise consideration. From this mind it is rightly said, as Nazianzen affirmeth in Oration 29, On Dogma and the Constitution of Bishops: Through conduct, depart; through purification, acquire that which is pure. When wilt thou bring forth theological riches, and be worthy of the deity? Guard the approaches through the arrayed contest. For practice is the confirmation of contemplation.
Furthermore, since we have said that theology is from God, and that men know not what is to be said of God save from God as their teacher, this leadeth us to consider the principle of theology, or the means whereby God teacheth man those things which He willeth to be known of Himself, and which must needs be known of Him, that man may be His image. Here a twofold means offereth itself. Firstly, the works, whereby from the foundations of the world the invisible things of God are seen, being understood by the things that are made, even His eternal power and Godhead; and among those works, the conscience of man teaching the things that are due, and the just judgment of God (Romans 1:20-21, 28, 32; 2:1, 14-15). Secondly, the Word of God, by which He hath revealed His secrets. Whence, those things which by reason can be known of God are called the known of God; but those which are known only through revelation are called the mystery, or, as the Latins delight to say, the sacrament, that is, the sacred secret. And those things which are known from nature and the deeds of God make for knowledge, but those which are revealed are held only by faith, which resteth upon the knowledge and virtue of the witnesses. Which faith, nevertheless, insofar as it perceiveth the terms or the very fitness of the testimony (as I speak with the Apostle in Hebrews 2:10, 7:26), confesseth, and so both acknowledgeth those things which are presupposed by the divine testimony, and gathereth and concludeth those things which follow from it, doth not cast off reason but includeth it. Wherefore, the subtlety of those who distinguish between faith and theology is of no great weight. It is true that a theologian knoweth more than any faithful man: yet a true theologian is not, unless he be faithful; and faith so embraceth the confirmation and elucidation of the mystery that it is understood to be wisdom, as much as the fundamental truth itself, and no less the consequences than that from which they are deduced. Which things are of faith: albeit it be of reason to deduce those consequences from things previously known and openly set forth; and that by means of the foreknowledge of terms and things presupposed, especially the fitnesses or virtues of God. Moreover, we see that revelation is sometimes preserved through unwritten tradition and through Scripture; and sometimes also published through writings and commended to the private and public notice of all. Therefore, it must be inquired what for us is the principle of theology, that is, the certain instrument and of highest authority for obtaining the knowledge of God, through which we may become meet to teach the truth, to refute falsehood, to correct the fallen, and to lead into righteousness. For without doubt, these are the parts of the good work, which he that performeth in a good conscience may rightly be called a theologian, or, as the Apostle saith, a man of God (2 Timothy 3:17).
But here we must distinguish that time wherein man was upright and whole, from that wherein he lieth in evil; likewise, that time which preceded the law, and again, that which came after the law was given. For unto upright man, his conscience alone was of itself the teacher of what needed to be done, and what his hope was, who had done that which he ought to do, albeit God also spake unto him. But after sin entered into the world, firstly, through reason alone, unto those things which can be known of God by nature, one cannot attain unto the knowledge of those things which make it that, being certain of the remission of sins, we may love God as the justifier of the ungodly and the giver of eternal life; but for this, there is need of the Word of God and revelation. For it is not for man to give counsel unto God concerning the manner of procuring righteousness, nor even to know of himself how God may teach us righteousness and so become our God, nor finally, to know the counsels and good pleasure of His will. Whence the Apostle calleth it the mystery of the will of God (Ephesians 1:9). Secondly, those things which can be known of God and His Godhead by reason and ingenuity as guide, are not known by the sinner not yet sanctified (who is called natural and opposed to the spiritual) (1 Corinthians 2:14), so that they are known and can be known. For he lacketh the understanding and consideration which is necessary for that knowledge (Romans 1:20; Hebrews 11:3). For in every divine thing, even in those which are revealed, the sinner not regenerated lacketh the ability to know those things, because, as we said afore, they are spiritually discerned, and not without the love and fear of God, who is from His Spirit, they are examined (1 Corinthians 2:14); and thus also he lacketh the ability to hear (John 8:43). Nor can it be otherwise. For no man who knoweth himself a sinner can delight in the thought of God’s holiness, which in God is most to be known and loved, and which conscience cannot but ascribe unto God when the mind descendeth into that thought. Whence also it came to pass that very many philosophers, even those who desired to seem to seek the nature of things, or rather the causes of those things which are, so ordered their reasons that they are found to have carefully avoided falling upon God, the cause of all things, and His fitnesses; and among them are found those who, by unspeakable madness, as witnessed by their own evil conscience, were lifted up to place among doubtful things whether God be. Thirdly, even if (since God cannot wholly be ignored) God presented Himself to the thought of men, yet men became vain in their imaginations, and their foolish heart was darkened (Romans 1:21). For, not regarding God, and trusting in themselves, they abused the longsuffering and patience of God, which leadeth to repentance, and interpreted it as a testimony of divine approval, thinking that they acted wisely in devising and establishing religion, and so became fools (Romans 1:22). For which cause also, when opinions were already strengthened and multiplied, and fortified by the authority of teachers and lawmakers, by the consent of cities, by the commands of princes, by the power of the whole world, when the Gospel was proclaimed, it could seem to men nothing else but foolishness (1 Corinthians 2:14). Not only to those who bowed before idols, but much more to those who, by their own ingenuity, with the words of God perverted, had established a false righteousness, and were ignorant of the Son of God, who He was, confirmed in that error by vain conversation received by tradition from the fathers (1 Peter 1:18). Therefore, revelation was altogether necessary, not only that man might be stirred up to understanding and consideration of the works of God, that in them he might behold the invisible things of God, and so feel after God and find Him; but much more, that he might learn what it meaneth that God is; and in this perfection might know that other, which more closely calleth unto God, that He can be the God of the sinner; then that he might perceive that greatest praise of God, which is that He willeth to be sought and found by the sinner; finally, how He ought to be sought, that He may be found. Without which knowledge and faith, it is impossible to please God, that is, to come unto Him, to walk with Him, to do things pleasing unto Him, and to worship Him (Hebrews 11:6). This, therefore, God revealed in Paradise. Which revelation, preserved by tradition without writing divinely inspired, through the authority of parents concordantly and immediately from the beginning handing it down, who could not have feigned it (for they spake not from agreement), and with the rite of sacrifices as its witness (not without manifest divine testimony in Abel, and clear rejection of Cain’s offering, and the martyrdom of Abel), and the longsuffering of God subjecting creation to vanity, but chiefly through the wisdom of the divine oracle itself in souls touched and illuminated by the Spirit of God unto faith, availed, that according to faith they might become heirs of righteousness. Moreover, in them faith wrought understanding, both of those arguments whereby it is perceived that the worlds were framed by the word of God (Hebrews 11:3), and how one ought to walk with God. For as the promise wrought faith and love of the promiser, so faith brought forth every endeavor to glorify God, with conscience suggesting what was good and what was evil. For the law was not repeated nor published in those times. Then the principle of faith was the promise; but the exciter of charity was faith, and the teacher was conscience. After the law entered, and that burdening the people with servitude, God willed that through Moses those things should be written which He willed to contribute to the perpetual institution of the Church, which in its time would also be an instrument for the nations to know Christ and His kingdom, and finally would serve the Jews themselves in the last time for their conviction and conversion. Which thereafter was preserved by the Prophets, Evangelists, and Apostles. Through Scripture, the tradition of truth which was in the world was not obliterated, but confirmed; nor was authority taken away from it, which it hath in itself from most perfect wisdom in the mind illuminated by God and hearing the dictate of conscience; but the authority of public revelation through incorruptible Scripture, as it were continued, was added to true tradition; and an antidote was opposed to false tradition; and thereby it was effected that, when the teachers of the people departed from true doctrine, nevertheless through the people and its teachers the instrument of knowing the truth and condemning falsehood might be handed down. In like manner, when the Gospel had been preached by the living voice of Christ and the Apostles, because heresies and scandals and apostasy were to come, by divine providence, those who were designated by God for this, as witnesses (Acts 10:41), wrote those things which can profit for every use of edification forever, to which it is easy and ready to give attention privately; through which that living word of Christ and the Apostles, in a certain way, as through an equivalent, becometh perennial among us; through which true tradition and instruction is defended, but chaff and lies are sifted out. Yet so that the truth itself, heard and handed down by the faithful, hath not lost its innate character of divinity in the conscience (which in the mind illuminated by the divine Spirit is among the chief arguments for believing the Scripture delivering such truth), and the knowledge of God and of duty which is from nature is by no means obscured nor weakened through Scripture and its faith, but through it is confirmed, and consideration is stirred up, and reasoning is more surely governed and directed, and is not permitted to vanish through vain thoughts. Therefore, now in the time of the New Testament, after the departure of the Apostles, we have Scripture as the supreme and infallible rule of believing and doing, which we use to bring into captivity every thought to the obedience of Christ (2 Corinthians 10:5), compared with 1 Corinthians 2:13 and Romans 16:26. For against it reason availeth nothing; and outside its testimony no divine tradition existeth. For no one is named unto us by God as a faithful witness of tradition outside Scripture and speaker of the words of God, to whom in all things obedience must be given, save Moses and Christ in Scripture. But unto Moses, God added prophets outside the ordinary way, who were moved by the Spirit of God, who firstly could say nothing which was not founded in the sayings of Moses; nor, secondly, could they speak the words which were reserved for Christ to speak. But Christ both spake with His own mouth, and still speaketh through His witnesses, the Apostles and Evangelists, and through their doctrine He hath set forth the Law of God, which is the Law of faith. Nor is it established for us that there is any necessity for anyone to become the author of the truth to be believed, or for whose interpretation we should stand, or obey his precepts, or receive his judgment; nor do we find such a name given by God. Since, therefore, the first thing in theology is to show the principle, and the certain means of teaching, and the instrument of revelation, which must be held, and in which we must abide; and to depart from which is apostasy: the first topic which the theologian treateth is of Sacred Scripture. And in this topic, he demonstrateth and defendeth the number of the canonical books; and asserteth their divine authority; then he demonstrateth the sufficiency of Scripture; and its clarity and aptitude for teaching the truth, and for making the simple wise; and he explaineth the very method of interpreting it; he vindicateth the usefulness of versions and the right of translating and expounding which the Church hath; so that he denieth to men the authority of declaring by command what is the word of God, or of teaching anything outside Scripture and the foundation, or of obtruding interpretation or version as authentic, or of saying anything at all without demonstration as from autocratic or legislative power, or from plenitude of power, such as lawmakers have. Thus, the principle of faith will be established, and the instrument of revelation will be commended, not with one effect in all. For in him who hath been unskilled in the word of righteousness, this at least will prevail: that he thinketh himself bound to attend and investigate whether he will find in it the truth which is according to godliness, manifested to the conscience, and solid and plainly worthy of God and wisdom, as it promiseth; but in him who hath already tasted the word of righteousness drawn from it (in which is the foundation), through the grace of the Holy Spirit, it will be effected that he embraceth Scripture as the greatest divine gift, and is prepared to obey it in all things. For he alone can submit himself unto Scripture who hath begun to love God. But no one can do this unless he hath seen that in it is contained doctrine both worthy of God and which proposeth God as lovable to the sinner.
Moreover, since the word of Scripture is wisdom among the perfect (1 Corinthians 2:6), the theologian not only proposeth the parts of truth individually and separately for belief, and confirmeth them with the Word of God; but also taketh care to deliver the whole truth in such wise that the connection and agreement of all its parts may appear. Therefore, he will show the foundation which must be held, that we may be said to obey or believe God speaking through Scripture; and he will labor to explain in order all those things which are conjoined with the foundation, without which it cannot subsist, and likewise those things which flow from it; so that it may thus be manifest that the doctrine of Scripture is truly wisdom, since all things are contained in the foundation (without which not even the foundation would be), and that the doctrine of the theologian is according to the analogy of faith (Romans 12:6). Therefore, since Scripture promiseth doctrine which is according to godliness, and its scope is that we may come unto God with the fruit of eternal life, the intention of the mind must be directed unto this, that what is necessary to believe, without which believed it is impossible to please God and to come unto Him, may be diligently explained and confirmed; then, what it is to do things pleasing unto God may be exactly weighed. Thus, theology will consist of two parts: Firstly, things to be believed concerning God, and secondly, the precepts of godliness. That it is so, the Apostle showeth in Hebrews 11:6, saying, Without faith it is impossible to please God, that is, to do things pleasing unto God. Therefore, to believe and to act according to God are two things which theology regardeth. So also in 1 John 3:23: This is His commandment, that we should believe on the name of His Son Jesus Christ, and love one another, as He gave us commandment. Likewise, in John 15:12: This is My commandment, that ye love one another, as I have loved you. It is of faith to be persuaded of the love of Christ. It is of charity, because of that love of His, and in turn loving Him according to the pattern of His love, insofar as it is imitable by the creature, to love our neighbors. Peter calleth the whole of it to commit one’s soul unto God, as unto a faithful Creator (this is of faith), in well-doing (this is charity) (1 Peter 4:19). And Paul saith, The end of the charge is charity out of a pure heart, and of a good conscience, and of faith unfeigned (1 Timothy 1:5). This most beautiful pair, faith and charity, Scripture often inculcateth, and unto it reduceth all things. Since it embraceth all things, it is clear that faith in Jesus Christ is the foundation; because from it charity proceedeth, and in turn is taught by it. Wherefore, it is rightly placed at the beginning of catechisms and explained a little more broadly. For without it known, neither can the divinity of Scripture be persuaded beyond conviction, and from the love of this truth all attention which is necessary in the reading of Scriptures followeth; and this foundation is the source of the proportion of faith which must be held in prophesying. Whence also it is deservedly called the key of knowledge (Luke 11:52). For in the mystery of God, and of the Father, and of Christ, are hid all the treasures of wisdom and knowledge (Colossians 2:2-3). The Apostle, in the place cited, Hebrews 11:6, saith that there are two things necessary to be believed, that one may please God. Firstly, that God is. Secondly, that He is a rewarder of them that seek Him. It is necessary to believe that He who cometh unto Him (this is put for walking with God, doing things pleasing unto God) that He is, and that He becometh a rewarder to them that seek Him. Of which, the first regardeth not only the existence of the supreme and first Being, but also all His sufficiency, and especially His riches or sufficiency for this, that He can become the God of the sinner, and that the sinner can seek and find Him. But the second speaketh of His will to use that sufficiency and to pour out those riches; and it comprehendeth the giving of the way in which God may be sought, and in which the sinner can come unto God; and the will to bring the sinner unto Himself. Wherefore, after the treatment of Scripture as the principle, and the foretaste of the foundation which is commended in it, that in that foundation all wisdom may be found, in its unfolding there occurreth the second topic of theology, concerning the existence of God. And in such order is to be expected the consideration of those arguments by which, being understood, His eternal power is seen. Of which, illustrious examples are suggested by Scripture itself; which it is most useful to collect from it, and also, for the conviction of those who will not have God to be (which is natural to man before regeneration), to inculcate and demonstrate clearly. But it is of prudence to abstain from arguments not evident, which man can devise by himself, lest useless and contentious disputation arise therefrom, with injury to God and destruction of the hearers. The third topic will follow, concerning the divinity of God, which is to be glorified or even imitated by us, that is, concerning the divine names and attributes, especially those which constitute that which can be known of God, both those which have no name which is also attributed unto creatures, by which God is distinguished from every creature, and those which, as to the name, because of some likeness or trace, are also said of creatures. In all which, reason easily followeth Scripture as guide. But since even the holy angels, who are not saved by redemption, but live by obedience preserved from their beginning, know and glorify that perfection of God by which He is the God of the sinner; which how it is worthy of God cannot be known unless the mystery of the Father and of Christ, and therefore of the Son and of the Holy Spirit, be known (insofar as it can be known by the creature, or it was necessary to be manifested for knowing the virtue and decency of mercy, and thus His riches), therefore, with the other eminences of God, this mystery must be established from the revelation of God. Which can be the fourth topic. The fifth topic in order will be concerning the counsel of God in general: as it is the origin of all things, and by it an end is appointed unto all things. The sixth, concerning the creation of the universe, and especially of angels and man: that the end of creation may be more distinctly known. But for the due knowledge of man, the seventh treatment will follow, concerning the image of God in man; and concerning marriage and its end, and thus the preparation of the inheritance of the image to be multiplied in offspring; and concerning the dominion which God attributed unto man; also concerning the first Sabbath. The eighth will conveniently be concerning the covenant of works or the natural law, and legal righteousness. Where also concerning the sacrament of life. The ninth, concerning the nature of sin. Where concerning the liberty and mutability of the rational creature. The tenth, concerning the trial of man through the commandment concerning the tree of the knowledge of good and evil. The eleventh, concerning the transgression of man, and by occasion, concerning the sin of the angels; and the preservation of the holy angels. The twelfth will explain the dependence of the creature upon God in its actions, and God’s providence concerning evils: as much as hath been revealed and can be known. The thirteenth, concerning the effect of sin in the first man and in his posterity. Where concerning original sin, and the abrogation of the first covenant of works: insofar as it was made useless for righteousness and life. At the same time, concerning the free, or rather servile, will of the sinner. The fourteenth treatment followeth, concerning the counsel of God, which after sin, not from sin itself (as providence concerning sin), became known; but was notified from grace: insofar as it is concerned with acts of grace to be exercised after sin. Here concerning the Testament, and the Mediator of the Testament, His person and requirements; and His sponsorship; and its effect, namely, the non-imputation of sin, which is the foundation of the second abrogation of the covenant of works as to condemnation. Also concerning the election of heirs; and the distribution of times in general, for grace to be imparted not in one measure. On the other hand, also concerning preterition. In these is the explanation of predestination. The fifteenth, concerning the execution of the Testament in the first part of time: which is in the revelation of grace through the promise, afterwards often repeated. Where the covenant of grace removing the curse and intimating blessing will be explained. Here, by the way, concerning the ancient tradition. The sixteenth, concerning the beginning of sanctification, or regeneration; and concerning conversion unto God and faith, especially of the fathers. The seventeenth, concerning the righteousness of the fathers before the law, and concerning the sacraments of the covenant of grace, especially circumcision. The eighteenth, concerning the counsel of God, according to which He left the nations and took up Israel. Here concerning the Old Testament, and also the execution of the Old Testament in the giving of the law, and concerning the diversity and end of the law, and its subject. In these, concerning the sacraments of the Old Testament added unto circumcision. The nineteenth, concerning the promise of the New Testament; in contradistinction to the Old Testament, and concerning its approach to antiquation. The twentieth, concerning the preparation of the execution of the New Testament in the incarnation of Christ the Son of God, for undertaking the threefold office; and His passion (where concerning satisfaction and redemption), also His resurrection from the dead, ascension into heaven, and session at the right hand of God. The twenty-first, concerning the Gospel and the mission of the Apostles, and also concerning the sacraments of the New Testament. In which is the third antiquation of the covenant of works, as to wrath, fear of death, and servitude. The twenty-second, concerning the faith of the New Testament. The twenty-third, concerning the justification of the New Testament, and the merits of works. The twenty-fourth, concerning the inheritance of Christ, and the calling of the nations. Where concerning the judgments of the unbelievers, Jews, and nations. The twenty-fifth, concerning the distinction of the Church of the New Testament from the Israelitish people, as it was under the Old Testament. Where concerning its liberty in opposition to servitude. The twenty-sixth, concerning the Head of the Church; and concerning ecclesiastical laws and judgments. The twenty-seventh, concerning the ministers of the Church; their vocation; and the law of celibacy. The twenty-eighth, concerning the relation of the Church to the worldly kingdom. The twenty-ninth, concerning the state of the Church of the New Testament in this age. Where: firstly, concerning strife; secondly, concerning persecution and afflictions; thirdly, concerning corruption introduced in doctrine and government; fourthly, concerning the mixture of the Beast with the Church, and its occasion and progress; fifthly, concerning the conservation of the Church in it; sixthly, concerning Antichrist; seventhly, concerning the deliverance of the Church from him; and finally, eighthly, concerning his kingdom; where especially concerning the assumption of the Jews; and ninthly, concerning the end of the age. The thirtieth, concerning Christian conversation unto godliness: that thus faith may not be without fruit. And concerning the necessity of good works and their consequence from faith. The thirty-first, concerning the counsels of perfection which are boasted of; and the precepts of perfections which are said to be added unto the Decalogue by Christ. The thirty-second, concerning the magistrate. The thirty-third, concerning the death of the godly, in which is the abolition of the old man and of strife; and thus the fourth antiquation of the covenant of works. The thirty-fourth, concerning the state of the faithful departed after death. The thirty-fifth, concerning the resurrection of the dead (in which, as to the faithful, every effect of the covenant of works arising from sin is antiquated) and the last judgment. The thirty-sixth, concerning eternal life. And these are the chief heads of divine wisdom, which we think it becometh a faithful theologian to deliver in such order that the connection which is between them may be seen; so that the progress both of the teacher and of the learner in these and in the whole Scriptures, which are the storehouse of all saving wisdom, may daily be sought and proven.
The Word of God is necessary, firstly, because without it theology cannot be.