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God’s revelation in nature, together with God’s revelation in Scripture, form God’s one grand scheme of covenant revelation of himself to man. The two forms of revelation must therefore be seen as presupposing and supplementing one another. They are aspects of one general philosophy of history.
Created man may see clearly what is revealed clearly even if he cannot see exhaustively. Man does not need to know exhaustively in order to know truly and certainly.
Nature can and does reveal nothing but the one comprehensive plan of God. The psalmist does not say that the heavens possibly or probably declare the glory of God. Nor does the apostle assert that the wrath of God is probably revealed from heaven against all ungodliness and unrighteousness of men. Scripture takes the clarity of God’s revelation for granted at every stage of human history.
All things take their meaning from him. Every witness to him is a “prejudiced” witness. For any fact to be a fact at all, it must be a revelational fact.
No theistic proof, either of the a priori or of the a posteriori sort, based on Platonic Aristotelian assumptions could do anything but disprove the God of the Confession.
Without the self-contained God of the Confession, there would be no order in nature and no employment for reason.
