In our first article on the authority of Scripture as outlined in 1.4-5 of the Confession, we noted two kinds of evidence for Scripture’s authority as well as how one accepts Scripture’s authority. The first evidence is God’s own testimony to Himself. “The authority of the Holy Scripture, for which it ought to be believed, dependeth” the Confession argues, “wholly upon God (who is truth itself), the author thereof; therefore it is to be received because it is the Word of God.” The testimony from creation, be it either the church or a man, cannot ground our faith since the authority of our faith does not rest in creation but upon the Creator.
The testimony of God rests in Holy Scripture, as Calvin reasons, “Scripture exhibits fully as clear evidence of its own truth as white and black things do of their color, or sweet and bitter things do of their taste,” (Institutes, I.vii.2). Scripture, like color and taste, immediately presents and distinguishes itself since it is viva vox Dei, the living voice of God. No other word is so near and so perfectly distinguished from all other words. “Thus,” Calvin continues, “The highest proof of Scripture derives in general from the fact that God in person speaks in it. The prophets and apostles do not boast either of their keenness or of anything that obtains credit for them as they speak; nor do they dwell upon rational proofs. Rather, they bring forward God’s holy name, that by which the whole world may be brought into obedience to him,” (Institutes, I.vii.4).
The Confession and the Reformed theologians cited affirmed the primacy of God’s testimony while still acknowledging the validity of motives or inducements to faith. Again, only God’s authority present to us in Scripture can serve to ground our faith but motives still exist. In the remainder of this article, we will briefly examine 7 motives for faith presented in the Confession.
1) The testimony of the church of God.
The church, as the pillar and buttress of truth, serves as a ministerial authority inducing us to receive God’s testimony. She stands as a magnificent and miraculous piece of architecture, resting upon the foundation of the apostles and prophets with Christ, her head, as the Chief cornerstone (Eph 2:20). Her testimony is that of Christ’s bride, not of God’s voice. Yet, she offers a reputable, time-tested, honorable, and weighty testimony as those who have been born by the authoritative word (1 Pet 1:23). With Owen, we affirm, “We believe the Scripture to be the Word of God for itself alone but not by itself alone,” (Owen, The Reason of Faith, IV.72).
2) The heavenliness of the matter
Consider the following doctrines: the one, undivided divine essence subsisting in three persons; the eternal generation of the Son; the procession of the Holy Spirit from the Father and the Son; the eternal Word assuming human flesh in the incarnation; the virgin birth; the hypostatic union; penal substitution; Christ’s death, burial, and resurrection; the resurrection of the dead; and the life everlasting. Of these and many more doctrines, John Gill says, “There are some things in the Scriptures, which, though not contrary to reason, yet are above the capacity of men ever to have made a discovery of,” (Gill, Body of Divinity, 15).
3) The efficacy of the doctrine
The Apostle Paul writes, “For this reason we also constantly thank God that when you received the word of God which you heard from us, you accepted it not as the word of men, but for what it really is, the word of God, which also performs its work in you who believe,” (1 Thess 2:13). The gospel is a “power” (Rom 1:16) and the word of God possesses an ability (James 1:21) to work regeneration and sanctification among image bearers. The proclamation of Scripture produces these effects because of the nature of Scripture (Psalm 19; 2 Tim 3:16).
4) The majesty of the style
The contents of Holy Scripture come to us through narrative, prophetical history, prophecy, poetry, and letters. The picture and standard of beauty comes forth as God’s glory is displayed. The doctrine and ethic of Scripture is not only true and good, but also beautiful. In all of God’s glory and beauty, the Scripture’s command reverence for our Creator, saying, “Give ear, O heavens, and let me speak; And let the earth hear the words of my mouth. Let my teaching drop as the rain, My speech distill as the dew, As the droplets on the fresh grass And as the showers on the herb. For I proclaim the name of the Lord; Ascribe greatness to our God!” (Deut 32:1-4).
5) The consent of all the parts
Consider the following pairs: law and gospel, type and antitype, old covenant and new covenant, promise and fulfillment. From beginning to end, Scripture reads as a consenting whole wherein all the parts fit together as organized by the Divine mind. To this, add the complicating fact that Scripture has over 40 human authors, is written over a period of 1,500 years, in three languages, and on three continents; yet it offers perfect consistency. By way of contrast, consider the Islamic doctrine of abrogation, wherein doctrines and practices are done away with, not because they served their typological fulfillment, but because one human author over a period of 23 years could not provide a systematic and cohesive holy book. The church’s practice of biblical and systematic theology testifies to the redemptive-historical and logical consent of all of Scripture to itself.
6) The scope of the whole (which is to give all glory to God)
All the parts of Scripture consent together because they possess one final aim: the glory of God. Scripture traces the flow of redemptive history from creation to consummation (Luke 24:27, 44; 1 Pet 1:10-12) and beckons us to join in chorus and sing, “Worthy are you, our Lord and God, to receive glory and honor and power, for you created all things and by your will they existed and were created,” (Rev 4:11). The Christocentric nature of Scripture leads us to see the glory of God in the redemptive work of the God-man, such that we praise Him who sits on the throne and the Lamb (Rev 5:14).
7) The full discovery it makes of the only way of man’s salvation
Finally, Scripture reveals the necessity and means of man’s salvation. Man’s problem and cure, the diagnosis and prescription, are so clearly put forth in Scripture that it may be summarized as follows, “The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am foremost,” (1 Tim 1:15). In the proclamation of gospel of our Lord, God shines an external light upon man and, by his sovereign election, removes the veil of darkness that we might possess “the knowledge of the glory of God in the face of Jesus Christ,” (2 Cor 4:6).
These are but a few of the motives for faith presented in the Confession and found in the Scriptures. Motives are the things revealed and testified to by God, but they do not supply our assurance. If we reason from motives to the divine origin of Scripture, then our assurance rests upon our natural capacities rather than the great testimony of God. However, because Scripture is self-authenticating, the motives for faith provide sufficient evidence that Scripture is the Word of God.