§ 87. What is demanded by the Nature of its Principium
The legend is still current that the Reformers intended to represent the Holy Scripture as a sort of a code, in which certain articles were set down in ready form, some as things to be believed, and some as rules for practice (credenda and agenda). According to this representation the Holy Scripture consists of four parts: (1) a notarially prepared official report of certain facts; (2) an exposition of certain doctrines drawn up by way of articles; (3) an instituted law in the form of rules; and (4) an official program of things to come. Over against this legend stands the fact that the content and the character of the Holy Scripture correspond in no particular to this representation, and that psychologically it will not do to attribute such a view of the Holy Scripture to any theologian worthy the name. This legend, however, is not the product of pure invention. The way in which Scholastics used to demonstrate from the Holy Scripture consisted almost exclusively of citations of this or that Bible text. Neither did the Reformers abandon this method entirely; they made free use of it; but no one of them employed this method exclusively. They compared Scripture with Scripture. They looked for an analogy of faith. They were thus led to enter more deeply into the organic life of the Scripture. And he who gives Voetius’ treatise quousque sese extendat S. Scripturae auctoritas? (Select. Disp., Tom. I, p. 29) even a hasty perusal only, perceives at once that the view-point held by the theologians of that day was very just. The narrator of this legend is so far correct, however, that in the eighteenth and beginning of the nineteenth century, under the influences of pietism and methodism, this unscientific method became ever more popular, and that this grotesque representation of the Holy Scripture found acceptance with the less thoughtful among simple believers. Scripture-proof seemed to them to be presented only by the quotation of some Bible verse that literally and fully expressed the given assertion. This is a severe demand, which, on the other hand, excuses one from all further investigation; and, provided you but quote Scripture, does not inquire whether your citation is borrowed from the Old Testament or the New, whether it was spoken by Job or by his friends, or whether it occurs absolutely, or in application to a given case. This makes the Bible your code, a concordance your register, and with the help of that register you quote from that code as occasion requires.
It needs scarcely be said that this method is utterly objectionable. If this were the true method, the Holy Scripture would have to be an entirely differently compiled book from what it is. As to its facts, it should present an accurate, precise, singular story made up in notarial form. It would have to give the program of things to come with the indication of persons, place, time and succession of the several acts in the drama still to be performed. With respect to truth, it ought to present this in the form of a precisely formulated and systematically constructed dogmatic. And as for the rules of practice, you ought to find in the Holy Scripture a regular codification of a series of general and concretely applied directions, indicating what you should do and leave undone. This is no exaggeration. The question of the Holy Scripture involves nothing short of the question of a Divine authority, which imposes faith in facts and teachings, and subjection to rules and commandments. Hence your demonstration must be unimpeachable. And the method that is applicable only to an authenticated official report, a carefully formulated confession and an accurately recorded law, must be objected to as long as it is not shown that the Scripture, from which the quotation is made, exhibits the character asserted. If such, however, is not the case, and if on the contrary it is certain that the whole disposition, nature and character of the Holy Scripture resemble in no particular such an official report and codification, it needs no further comment that this method is altogether useless and has no claim therefore on our consideration.
Nevertheless it would be a mistake to explain the popularity which this objectionable method captured for itself, on the simple ground of a lack of understanding. Call to mind the use made of the Old Testament Scripture by Christ and His apostles, and it not infrequently has the appearance that they freely followed this objectionable method. If it can readily be shown that Christ and His apostles also argue from the Scripture in an entirely different way (see Matt. xix. 8 and Heb. vii.), the fact nevertheless cannot be denied that literal citations from the Old Testament, as “the Scripture” or “it is written,” repeatedly occur in the Gospels and in the apostolic discourses and epistles. Hence a distinction here is necessary. If we note in what form the Holy Scripture presents itself to us, it certainly has nothing in common with an official report or a code; but it contains, nevertheless, extended series of definite and positive utterances respecting faith and practice, which utterances leave nothing to be desired either in clearness or in accuracy of formulation. Such utterances stand not by themselves, but occur mostly in organic connection with events and conversations. The flower in bloom that exhales its fragrance is attached to a stem, and as a rule that stem is still joined to the plant. But even so, that utterance is there, and by its positiveness demands a hearing. Hence with reference to such utterances the task of the human mind has been reduced to a minimum. In controversy and exhortation these utterances render most ready service. And this explains the fact that the appeal to this category of utterances has occurred most often, still occurs, and ever will continue to occur. Even in the hour of dying it is this sort of utterances that refreshes and comforts most quickly and soothingly, and with the lowly especially will ever carry the most telling effect. But though we grant this, and though this easily explains the fact that the methodistic idea so quickly gained the day, it should not be admitted for a moment that this use of the Scripture is the general and exclusive method.