加爾文與清教徒神學
中華福音神學院 2014-2015 下學期
公告
三月20日原定課程改期，地點不變：
三月25日（週三）18:00-21:00，可攜帶飯食至課堂
用餐
課程網頁
www.ces.org.tw/teachers/stseng/CalvinPurit
ans.html
壹、加爾文與「世界觀」信仰：
普遍啟示與特殊啟示
改革宗神學：認識神
巴刻（J. I. Packer），《認識神》（Knowing God）
巴文克（Herman Bavinck）：「對神的認識，是位
居中央的核心教理，是神學惟一的內容…。此認識
導至崇拜與敬頌；認識神就是擁有生命。」
加爾文《基督教要義》開宗明義宣告：人一切的
知識基本上可分為對神的認識及對自己的認識。
人若不認識神就無法認識自己；若不認識自己就
無法認識神。
《基督教要義》：認識神
第一卷： “Of Knowledge of God the Creator”
第二卷： “Of Knowledge of God the Redeemer, in
Christ”
第三卷定義信心： “Now we shall possess a right
definition of faith if we call it a firm and certain
knowledge of God’s benevolence towards us, founded
upon the truth of the freely given promise of Christ,
both revealed to our minds and sealed upon our hearts
through the Holy Spirit.”
信心=“Higher Knowledge”
“Faith rests not on ignorance, but on knowledge. And
this is, indeed, knowledge not only of God but of the
divine will… Believers know themselves to be God’s
children [I John 3:2]. And obviously they surely know
this. But they are more strengthened by the persuasion
of divine truth than instructed by rational proof…
From this we conclude that the knowledge of faith
consists in assurance rather than in comprehension”
(Institutes 3.2.2)
普遍啟示：Sensus Divinitatis
“There is, within the human mind, and indeed by
natural instinct, an awareness of divinity” (Institutes 1.3.1)
“I only say that though the stupid hardness in their
minds, which the impious eagerly conjure up to reject
God, wastes away, yet the sense of divinity, which they
greatly wished to have extinguished, thrives and
presently burgeons” (Institutes 1.3.3)
普遍啟示「無可推諉」
Finally, they entangle themselves in such a huge mass
of errors that blind wickedness stifles and finally
extinguishes those sparks which once flashed forth to
show them God’s glory. Yet that seed remains which
can in no wise be uprooted: that there is some sort of
divinity; but this seed is so corrupted that by itself it
produces only the worst fruits (Institutes 1.4.4)
“[The] unmistakable marks of [God’s] glory… [are] so
clear and prominent that even unlettered and stupid
folk cannot plead the excuse of ignorance” (Institutes
1.4.1)
普遍啟示：「無可推諉」
“As if this defense may properly be admitted: for a man
to pretend that he lacks ears to hear the truth when
there are mute creatures with more than melodious
voices to declare it…! Therefore we are justly denied
every excuse when we stray off as wanderers and
vagrants even though everything points out the right
way” (Institutes 1.6.15)
反對「自然神學」
“[unbelievers] may chance to sprinkle their books with
droplets of truth…, [but] they saw things in such a way
that their seeing did not direct them to the truth,
much less enable them to attain it” (Institutes 2.2.18)
特殊啟示：「眼鏡」的比喻
“For as the aged, or those whose sight is defective,
when any book, however fair, is set before them,
though they perceive that there is something written,
are scarcely able to make out two consecutive words,
but, when aided by glasses, begin to read distinctly, so
Scripture, gathering together the impressions of Deity,
which, till then, lay confused in our minds, dissipates
the darkness, and shows us the true God clearly”
(Institutes 1.6.1)
聖經的清晰性
“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 1.7.2)
聖經權威：不證自明
“The highest proof of Scripture derives in general from
the fact that God in person speaks in it” (1.7.4)
聖靈內在的光照：“Therefore, illumined by [the
Spirit’s] power, we believe neither by our own nor by
any one else’s judgment that Scripture is from God;
but above human judgment we affirm with utter
certainty that it has flowed to us from the very mouth
of God by the ministry of men. We seek no proofs, no
marks of genuineness upon which our judgment may
lean, but we subject our judgment and wit to it as to a
thing far beyond any guesswork!” (1.7.5)
聖經的必要性
“That brightness which is borne in upon the eyes of all
men both in heaven and on earth is more than enough
to with draw all support from men’s ingratitude—just as
God, to involve the human race in the same guilt, sets
forth to all without exception his presence portrayed in
his creatures. Despite this, it is needful that another and
better help be added to direct us aright to the very
Creator of the universe” (Institutes,1.6.1)
聖經的必要性
“For by his Word, God rendered faith unambiguous
forever, a faith that should be superior to all opinion.
Finally, in order that truth might abide forever in the
world with a continuing succession of teaching and
survive through all ages, the same oracles he had given
to the patriarchs it was his pleasure to have recorded, as
it were, on public tablets” (Institutes, 1.6.2)
聖經世界觀
加爾文 vs. 阿奎納：反對經院哲學對「恩典」與
「自然」的割裂，主張「透過聖經看世界」
加爾文論普遍啟示與特殊啟示：肯定「自然」的
神聖意義與地位（此與加爾文『護理』的教義相
輔相成）
貳、清教徒論聖經與靈修：
聖經權威、必要、充分、清晰性
普遍啟示
“There are three ways whereby God… revealeth himself,
his properties, his mind, and will, to the sons of men”：
一、 “He doth it by his works, both of creation and
providence”；
二、“God declares himself—his sovereign power and
authority, his righteousness and holiness—by the innate
(or ingrafted) light of nature, and principles of the
consciences of men.”
(John Owen, The Divine Originall of Scripture)
普遍啟示
「無可推諉」：普遍啟示的清晰性
內在與外在的普遍啟示乃“able to evince
themselves to be from [God], without any external help,
assistance, testimony, or authority”、“without any
possibility of mistake”
(John Owen, The Divine Originall of Scripture)
聖經的必要性
普遍啟示的不充分性：“Men do not receive the
revelation intended in the way intended”，乃因 “the
depraved, vicious habits of [men’s] minds, their enmity
against God, and dislike of him” (John Owen, The
Nature of Divine Revelations)
聖經必要性：否定聖經必要性的人 “do endeavour
to expel all true divine faith out of the world” (John
Owen, The Nature of Divine Revelations)
西敏告白：聖經必要性
“Although the light of nature, and the works of creation and
providence do so far manifest the goodness, wisdom, and power
of God, as to leave men unexcusable; yet are they not sufficient
to give that knowledge of God, and of His will, which is
necessary unto salvation. Therefore it pleased the Lord, at
sundry times, and in divers manners, to reveal Himself, and to
declare that His will unto His Church; and afterwards for the
better preserving and propagating of the truth, and for the
more sure establishment and comfort of the Church against the
corruption of the flesh, and the malice of Satan and of the
world, to commit the same wholly unto writing; which makes
the Holy Scripture to be most necessary; those former ways of
God's revealing His will unto His people being now ceased.”
聖靈默示聖經
Verbal-Plenary Inspiration:
“God was so with them, and by the Holy Ghost so
spake in them—as to their receiving of the Word from
him, and their delivering of it unto others by speaking
or writing—as that they were not themselves enabled, by
any habitual light, knowledge, or conviction of truth,
to declare his mind and will, but only acted as they
were immediately moved by him” (John Owen, Works
XVI, p. 298)
默示：三大要素
1. The inspiration of the minds of these prophets, with the
knowledge and apprehension of the things communicated
unto them.
2. The suggestion of words unto them, to express what
their minds conceived.
3. The guidance of their hands, in setting down the words
suggested; or of their tongues, in uttering them unto those
by whom they were committed to writing; as Baruch wrote
the prophecy of Jeremiah from his mouth (Jer. 36:3, 8).
(John Owen, quoted in Packer, Quest for Godliness, p. 87)
默示與無誤
歐文：“if either of these were wanting, the Scripture
could not be absolutely and every way divine and
infallible.”
聖經的屬神源頭：聖靈默示
“By Scripture is understood the sacred Book of God. It
is given by divine inspiration; that is, the Scripture is
not the contrivance of man’s brain, but is divine in its
origin… The Holy Scripture is to be highly reverenced
and esteemed, because we are sure it came from heaven”
(Thomas Watson, A Body of Divinity)
聖靈默示與光照的區別
“This spiritual light (聖靈光照) is not the suggesting of any
new truths or propositions not contained in the word of God.
This suggesting of new truths or doctrines to the mind, independent of
any antecedent revelation of those propositions, either in word or
writing, is inspiration; such as the prophets and apostles had,
and such as some enthusiasts pretend to”
聖靈光照 “reveals no new doctrine, it suggests no new
proposition to the mind, it teaches no new thing of God, or
Christ, or another world, not taught in the Bible, but only
gives a due apprehension of those things that are taught in the
word of God.”
(Jonathan Edwards, ‘A Divine and Supernatural Light’)
聖經權威
至高權威不證自明： “He [God] hath, by his Spirit,
implanted in it [Scripture] and impressed on it such
characters of his goodness, power, wisdom, holiness,
love to mankind, truth, faithfulness, with all the rest of
his glorious excellencies and perfections, that at all
times, and in all places, when the expansion of it is
stretched over men by his providence—without any
other witness or testimony given unto it—it declares
itself to be his, and makes good its authority from him;
so that the refusal of it upon its own evidence brings
unavoidable condemnation on the souls of men” (John
Owen, Divine Originall)
西敏告白：聖經權威
“The authority of the Holy Scripture, for which it
ought to be believed, and obeyed, depends not upon
the testimony of any man, or Church; but wholly upon
God (who is truth itself) the author thereof: and
therefore it is to be received, because it is the Word of
God.”
聖靈光照 & 聖經權威
聖靈內在與外在的雙重見證
外在：“giving evidence in and by the Scripture unto
its own divine originall”
內在： “work of the Holy Spirit on the minds of men,
enabling them to believe”
(Owen, Divine Originall)
“We acknowledge the inward illumination of the Spirit
of God to be necessary for the saving understanding of
such things as are revealed in the Word” (西敏信仰告
白，1.6)
西敏告白：聖靈光照與聖經權威
We may be moved and induced by the testimony of the Church
to an high and reverent esteem of the Holy Scripture. And the
heavenliness of the matter, the efficacy of the doctrine, the
majesty of the style, the consent of all the parts, the scope of
the whole (which is, to give all glory to God), the full discovery
it makes of the only way of man's salvation, the many other
incomparable excellencies, and the entire perfection thereof,
are arguments whereby it does abundantly evidence itself to be
the Word of God: yet notwithstanding, our full persuasion and
assurance of the infallible truth and divine authority thereof, is
from the inward work of the Holy Spirit bearing witness by and
with the Word in our hearts.
聖經的充份性
“[It] may be inferred from this position, that the scriptures are
the word of God…, that we owe no obedience to the
injunctions of men farther than they are sufficiently warranted
by the written word” (John Flavel)
“Is all Scripture of divine inspiration? Then it…condemns the
Enthusiasts, who, pretending to have the Spirit, lay aside the
whole Bible, and say the Scripture is a dead letter, and they live
above it… The Spirit of God acts regularly, it works in and by
the Word; and he that pretends to a new light, which is either
above the Word, or contrary to it, abuses both himself and the
Spirit” (Thomas Watson)
西敏告白：聖經的充分性
The whole counsel of God concerning all things necessary for His
own glory, man's salvation, faith and life, is either expressly set
down in Scripture, or by good and necessary consequence may be
deduced from Scripture: unto which nothing at any time is to be
added, whether by new revelations of the Spirit, or traditions of
men. Nevertheless, we acknowledge the inward illumination of
the Spirit of God to be necessary for the saving understanding of
such things as are revealed in the Word: and that there are some
circumstances concerning the worship of God, and government of
the Church, common to human actions and societies, which are
to be ordered by the light of nature, and Christian prudence,
according to the general rules of the Word, which are always to be
observed
聖經的清晰性
“The word is perspicuous, and hath ‘notas insitas
veritatis’ in all necessary truth, as being written not for
scholars only, but for vulgar and illiterate men”
(Edward Reynolds)
聖經的清晰性
“Scripture is so framed, as to deliver all things necessary
to salvation in a clear and perspicuous way. There are
indeed some obscure passages in it to exercise our
understandings, and prevent our lothing of overmuch
plainness and simplicity: yet whatsoever is needful for us
to satisfie hunger, and nourish our souls to life eternal,
is so exprest (I do not say it may be understood, but so)
as men that do not wilfully shut their eyes against the
light, cannot possibly but understand it” (John
Arrowsmith)
西敏告白：聖經的清晰性
“All things in Scripture are not alike plain in
themselves, nor alike clear unto all: yet those things
which are necessary to be known, believed, and
observed for salvation are so clearly propounded, and
opened in some place of Scripture or other, that not
only the learned, but the unlearned, in a due use of the
ordinary means, may attain unto a sufficient
understanding of them.”
清晰性與權威性
Analogia fidei（信仰的類比）：以經解經=總原則解
經
西敏告白：”The infallible rule of interpretation of
Scripture is the Scripture itself: and therefore, when
there is a question about the true and full sense of any
Scripture (which is not manifold, but one), it must be
searched and known by other places that speak more
clearly.”
聖經與靈修
聖經的清晰性： “due use of the ordinary means” 
在ordinary life當中落實聖經
清教徒靈修法：Discursive Meditation
聖經是觀世界的眼鏡，正如禮拜天是 “market day
of the soul”
「榮耀的點滴」： “Drops of glory”