Geerhardus Vos wrote in 1916, at the height of his career (‘Hebrews, the Epistle of the Diatheke’, Redemptive History and Biblical Interpretation, 232–33),
In the fourth place the Reformed theology has with greater earnestness than any other type of Christian doctrine upheld the principles of the absoluteness and unchanging identity of truth. It is the most anti-pragmatic of all forms of Christian teaching. And this is all the more remarkable since it has from the beginning shown itself possessed of a true historic sense in the apprehension of the progressive character of the deliverance of truth. Its doctrine of the covenants on its historical side represents the first attempt at constructing a history of revelation and may justly be considered the precursor of what is at present called biblical theology. But the Reformed have always insisted upon it that at no point shall a recognition of the historical delivery and apprehension of truth be permitted to degenerate into a relativity of truth. The history remains a history of revelation. Its total product agrees absolutely in every respect with the sum of truth as it lies in the eternal mind and purpose of God. If already the religion of the Old and New Testament church was identical, while the process of supernatural revelation was still going on, how much more must the church, since God has spoken for the last time in His Son, uphold the ideal absoluteness of her faith as guaranteed by its agreement with the Word of God that abideth forever. It is an unchristian and an unbiblical procedure to make development superior to revelation instead of revelation superior to development, to accept belief and tendencies as true because they represent the spirit of the time and in a superficial optimism may be regarded as making for progress. Christian cognition is not an evolution of truth, but a fallible apprehension of truth which must at each point be tested by an accessible absolute norm of truth. To take one’s stand upon the infallibility of the Scriptures is an eminently religious act; it honors the supremacy of God in the sphere of truth in the same way as the author of Hebrews does by insisting upon it, notwithstanding all progress, that the Old and the New Testament are the same authoritative speech of God.
This is my stand against both Newman’s theory of doctrinal development and the desire of some Charismatics not to have their prophecies subjected to robust biblical scrutiny.