作者：Michael Horton 譯者：駱鴻銘
https://yibaniba.blogspot.com/2017/03/horton-law-gospel-michael-horton-two.html
為了重新讓人認識「聖經是充分的」這個教義，我們必須再次學會區分什麼是律法，什麼是福音。律法和福音是聖經的「兩句話」（two words）。對改教家來說，光是相信聖經無誤是不夠的。既然羅馬天主教在理論上對聖經也有極為崇高的看法，改教家並未批評羅馬教會，說他們否認聖經神聖的特質。相反，他們論證說羅馬因為加上了其他的話而推翻了他們對聖經的崇高看法，他們也沒有根據聖經最明顯的意思來研讀並宣講聖經。In order to recover
the sufficiency of Scripture we must once again learn to distinguish the Law
and the Gospel as the "two words" of Scripture. For the Reformers, it
was not enough to believe in inerrancy. Since Rome also had a high view of
Scripture in theory, the Reformers were not criticizing the church for denying
its divine character. Rather, they argued that Rome subverted its high view of
Scripture by the addition of other words and by failing to read and proclaim
Scripture according to its most obvious sense.
宗教改革的釋經方法，其核心是把「律法」和「福音」區分開來。對改教家來說，這不等於是區分「舊約聖經」與「新約聖經」。相反，這句話的意思，用伯撒（Theodore Beza）的話來說，就是「我們把上帝的道分成兩個主要部分，或兩大類：其一被稱為『律法』，其二被稱為『福音』。因為若我們把聖經所有的內容收集起來，都可以用這兩個標題的其中之一來涵蓋。」律法「是自然寫在我們的心版上的」，而「我們所謂的福音（好消息），不是自然而然就存在我們心裏的，而是從天上啟示下來的道理（太十六16；約一13）」。律法藉著將我們定罪，並使我們對自己的「義」感到絕望，從而帶領我們到福音裏的基督那裏。伯撒寫到，「不認識律法和福音之間的這個區分，是過去敗壞基督信仰、至今仍然在敗壞基督信仰的弊病的主要來源之一。」（註1）At the heart of the reformation's hermeneutics
was the distinction between "Law" and "Gospel." For the
Reformers, this was not equivalent to "Old Testament" and "New Testament;"
rather, it meant, in the words of Theodore Beza, "We divide this Word into
two principal parts or kinds: the one is called the 'Law,' the other the
'Gospel.' For all the rest can be gathered under the one or other of these two
headings." The Law "is written by nature in our hearts," while
"What we call the Gospel (Good News) is a doctrine which is not at all in
us by nature, but which is revealed from Heaven (Mt. 16:17; John 1:13)."
The Law leads us to Christ in the Gospel by condemning us and causing us to
despair of our own "righteousness." "Ignorance of this
distinction between Law and Gospel," Beza wrote, "is one of the
principal sources of the abuses which corrupted and still corrupt
Christianity."1
路德把這個釋經原則視為最重要的原則，但新教宗教改革的兩個傳統，都共同肯定這個關鍵的區分。中世紀大部分的講道，都把律法和福音混為一談，以至於「好消息」似乎是指耶穌只是一位「比較慈祥、比較溫柔的摩西」而已，祂淡化了律法，使律法成為比較簡單的告誡，比如說，衷心地愛上帝、愛鄰舍。上帝對我們的期望不是遵守一大堆的規條，而是愛心和全心的降服。加爾文對此的回應是：「這好比我們可以想到還有比盡心、盡意、盡力愛上帝更困難的事！和這條律法相比，所有的事情都變得相對容易了……[因為]律法只能作一件事，就是控告並責備人，將人定罪，可以說是」（註2）Luther made this hermeneutic central, but both
traditions of the Protestant Reformation jointly affirm this key distinction.
In much of medieval preaching, the Law and Gospel were so confused that the
"Good News" seemed to be that Jesus was a "kinder, gentler
Moses," who softened the Law into easier exhortations, such as loving God
and neighbor from the heart. The Reformers saw Rome as teaching that the Gospel
was simply an easier "law" than that of the Old Testament. Instead of
following a lot of rules, God expects only love and heartfelt surrender. Calvin
replied, "As if we could think of anything more difficult than to love God
with all our heart, all our soul, and all our strength! Compared with this law,
everything could be considered easy...[For] the law cannot do anything else
than to accuse and blame all to a man, to convict, and, as it were, apprehend
them; in fine, to condemn them in God's judgment: that God alone may justify,
that all flesh may keep silence before him."2
因此，加爾文論到，羅馬只視福音為能使信徒靠著順服而成為義，能「彌補他們的缺失」，而沒有明白到律法要求的是完美，而不是接近（註3）。Thus, Calvin observes, Rome
could only see the Gospel as that which enables believers to become righteous
by obedience and that which is "a compensation for their lack," not
realizing that the Law requires perfection, not approximation.3
當然，沒有人會說自己已經達到完美了，然而，加爾文說許多人宣稱自己「已經完全向上帝屈服了，[宣稱他們]已經部分地遵守了律法，而就這部分來說，他們是義的。」（註4）只有對律法的恐懼可以讓我們擺脫這種自信。因此，律法定我們的罪，並驅使我們到基督那裏，好叫福音可以安慰我們，不至於讓威嚇或告誡使我們心生疑慮。加爾文在他早期的一部著作中，為基督新教在律法和福音之間所作的區分加以辯護：「所有這些可以快速通過描述律法、並描述福音，然後加以對比，而為我們所理解。因此，福音是那信息，是關於基督帶來救恩的宣告，祂是天父所差來的……以獲得永生。律法的內容包含在誡命裏，帶來威嚇，給人重擔，所應許的不是善意。福音的行動卻不是威嚇，它不是靠誡命來驅使人，而是教導人上帝對我們至高的美意。因此，願人都能清楚誠實地認識福音，用以上的描述來檢驗律法和福音。那些不遵照這個處理方法的人，永遠不會精通基督的哲理。」（註5）Of course, no one claims to have arrived at
perfection, and yet, Calvin says many do claim "to have yielded completely
to God, [claiming that] they have kept the law in part and are, in respect to
this part, righteous."4 Only the terror of the Law can shake us of this
self-confidence. Thus, the Law condemns and drives us to Christ, so that the
Gospel can comfort without any threats or exhortations that might lead to
doubt. In one of his earliest writings, Calvin defended this evangelical
distinction between Law and Gospel: All this will readily be understood by
describing the Law and describing the Gospel and then comparing them. Therefore,
the Gospel is the message, the salvation-bringing proclamation concerning
Christ that he was sent by God the Father...to procure eternal life. The Law is
contained in precepts, it threatens, it burdens, it promises no goodwill. The
Gospel acts without threats, it does not drive one on by precepts, but rather
teaches us about the supreme goodwill of God towards us. Let whoever therefore
is desirous of having a plain and honest understanding of the Gospel, test
everything by the above descriptions of the Law and the Gospel. Those who do
not follow this method of treatment will never be adequately versed in the
Philosophy of Christ.5
儘管律法仍然在基督徒生活中引導信徒，加爾文堅持說，這不能和福音混為一談。甚至在歸信之後，信徒仍然迫切地需要福音，因為每當他讀到律法的誡命、告誡、威脅、警告，他的信心就會產生動搖，因為他在自己身上看不到上帝所要求的義。我是否真的降服了呢？我在人生的每一個領域是否真正聽命於上帝呢？倘若我還沒有其他基督徒視為正常的經歷，該怎麼說呢？我是否真的擁有聖靈了呢？萬一我墮入到嚴重的罪裏面，該怎麼辦？這些問題是我們在自己的生命中都會面對的問題。在面對這些問題時，有什麼能恢復我們內心的平靜和盼望呢？改教家與先知和使徒的意見一致，都確信只有福音能為正在掙扎的基督徒帶來這種安慰。While the Law
continues to guide the believer in the Christian life, Calvin insists that it can
never be confused with the Good News. Even after conversion, the believer is in
desperate need of the Gospel because he reads the commands, exhortations,
threats, and warnings of the Law and often wavers in his certain confidence
because he does not see in himself this righteousness that is required. Am I
really surrendered? Have I truly yielded in every area of my life? What if I
have not experienced the same things that other Christians regard as normative?
Do I really possess the Holy Spirit? What if I fall into serious sin? These are
questions that we all face in our own lives. What will restore our peace and
hope in the face of such questions? The Reformers, with the prophets and
apostles, were convinced that only the Gospel could bring such comfort to the
struggling Christian.
在講道中若不一再強調這點，我們就永遠無法自由地真正敬拜上帝、事奉上帝，因為我們會永遠定睛在自己身上——要麼是在絕望當中、要麼是在自義當中——而不是定睛在基督身上。我們必須同時宣講律法和福音，讓律法和福音成為我們的確信和教導，但是加爾文說，只要福音裏摻雜了律法，我們的良心就永遠無法安歇。「因此，福音並不會強加任何命令，而是啟示出上帝的良善，祂的憐憫和恩惠。」（註6）這個區別，加爾文與路德和其他改教家的意見是一致的，他在基督信仰和異教思想中標記出它們的不同：「任何否認這點的人，都會顛覆整個福音；他們最終是埋葬了基督，並摧毀了對上帝真正的敬拜。」（註7）Without this constant emphasis in preaching,
one can never truly worship or serve God in liberty, for his gaze will always
be fastened on himself--either in despair or self-righteousness--rather than on
Christ. Law and Gospel must both ever be preached, both for conviction and
instruction, but the conscience will never rest, Calvin says, so long as Gospel
is mixed with Law. "Consequently, this Gospel does not impose any
commands, but rather reveals God's goodness, his mercy and his benefits."6
This distinction, Calvin says with Luther and the other Reformers, marks the
difference between Christianity and paganism: "All who deny this turn the
whole of the Gospel upside down; they utterly bury Christ, and destroy all true
worship of God."7
厄爾西努（Ursinus），海德堡要理問答的主要作者說道，律法-福音的區分擁有「聖經全面的總結和實質」，是「聖經主要和籠統的兩個部分，並構成了我們所理解的聖經裏的整個教義。」（註8）把它們混為一談就是敗壞了基督信仰的核心（註9）。儘管我們必須宣講律法是上帝給基督徒生活的指示，卻永遠不能用律法來撼動信徒的信心，使他們不再確信基督是他們的「公義、聖潔、救贖」（林前一30）。基督徒會尋求上帝的律法，並喜愛上帝的律法，因為律法是上帝的智慧，啟示出上帝的旨意，我們靠著福音已經與祂和好了。但是信徒永遠無法靠尋求律法本身來找到赦免、憐憫、勝利，甚至是遵行律法的能力，這在歸信之後也是如此。律法發出命令，福音賜與能力，這是永遠不變的。這就是為什麼每一次講道都必須建立在這個基礎的區分的原因。Ursinus, primary
author of the Heidelberg Catechism, said that the Law-Gospel distinction has
"comprehended the sum and substance of the sacred Scriptures," are
"the chief and general divisions of the holy scriptures, and comprise the
entire doctrine comprehended therein."8 To confuse them is to corrupt the
Faith at its core.9 While the Law must be preached as divine instruction for
the Christian life, it must never be used to shake believers from the
confidence that Christ is their "righteousness, holiness and
redemption" (1 Cor. 1:30). The believer goes to the Law and loves that Law
for its divine wisdom, for it reveals the will of the One to whom we are now
reconciled by the Gospel. But the believer cannot find pardon, mercy, victory,
or even the power to obey it, by going to the Law itself any more after his
conversion than before. It is still always the Law that commands and the Gospel
that gives. This is why every sermon must be carefully crafted on this
foundational distinction.
當司布真看到在英格蘭的浸信會教會，在所謂的「滑坡爭議」（Down-grade
Controversy）中，向道德主義作出讓步，他宣告說，「人在律法和福音之間的關係上犯更大的錯誤是沒有意義的。有些人用律法取代福音；其他人則用福音取代律法。有些人主張律法和福音是混合的……這些人不明白真理，因此是假教師。」（註10）As he watched the Baptist Church in England
give way to moralism in the so-called "Down-grade Controversy,"
Charles Spurgeon declared, "There is no point on which men make greater
mistakes than on the relation which exists between the law and the gospel. Some
men put the law instead of the gospel; others put gospel instead of the law. A
certain class maintains that the law and the gospel are mixed...These men
understand not the truth and are false teachers."10
在我們這個時代，這些分類連最保守的教會都同樣感到困惑。即使在那些心理學、市場行銷、政治等等範疇沒有取代律法和福音的地方，今天許多福音派的講道也淡化了律法，並用告誡變亂了福音，經常讓上帝的子民留下一個印象，就是上帝並不期待人會有律法裏所吩咐的完美公義，而只是一種籠統的善心和態度，並避免大罪而已。一種溫柔的道德主義流行在今日大部分的福音派講道裏，很難聽到人宣講律法是上帝的咒詛和震怒；律法只被當作是一些有用的建議，讓人可以得到更滿足的生活。對實際生活有幫助的秘訣，取代了上帝的律法。（我最近去講道的一個很大間的保守教會，崇拜程序裏把我的講道標明為「生活方式的各種觀點」。這個程序表只在很少的幾個地方會讓人知道這是教會的崇拜儀式，而不是一個扶輪社的聚會。）今日的講道經常會以聖經人物的敬虔和信心作為楷模，也會用杰弗遜、富蘭克林（譯註：美國的開國元勳）來舉例。如同基督新教裏的自由派，這類的講道未能突出基督是上帝賜給罪人的救主，而只是一個教練，祂的遊戲手冊會指導我們如何獲得勝利。In our day, these
categories are once again confused in even the most conservative churches. Even
where the categories of psychology, marketing and politics do not replace those
of Law and Gospel, much of evangelical preaching today softens the Law and
confuses the Gospel with exhortations, often leaving people with the impression
that God does not expect the perfect righteousness prescribed in the Law, but a
generally good heart and attitude and avoidance of major sins. A gentle
moralism prevails in much of evangelical preaching today and one rarely hears
the Law preached as God's condemnation and wrath, but as helpful suggestions
for a more fulfilled life. In the place of God's Law, helpful tips for
practical living are often offered. (In one large conservative church in which
I preached recently, the sermon was identified in the program as
"Lifestyle Perspectives." Only occasionally was one reminded that it
was a church service and not a Rotary meeting.) The piety and faith of the
biblical characters are often preached as examples to imitate, along with
Thomas Jefferson and Ben Franklin. As in Protestant liberalism, such preaching
often fails to hold Christ forth as the divine savior of sinners, but instead
as the coach whose play-book will show us how to achieve victory.
有時候問題不在於確信，而是在於不夠準確。例如，我們經常會聽到要人「活出福音」的呼召，然而，聖經裏沒有一處地方要我們「活出福音」。反而，聖經要我們相信福音，並遵行律法，領受從基督而來的恩惠，以及從其他人來的上帝的引導。福音，或好消息，不是上帝會幫助我們，藉著祂的幫助得到祂的恩惠，而是另有一個人代替了我們活出了律法，並滿足了所有的公義。其他人因為用「全然降服」或「使耶穌成為主和救主」這類簡單的命令來取代律法的要求，從而混淆了律法和福音，彷彿說這麼一點點的工作就會確保永生。上個（二十）世紀初，梅晨（J. Gresham Machen）宣告說，「根據現代自由派的說法，信心和『讓基督成為人生的主人』基本上是同一回事……但是這意思只是說，救恩是通過我們順服基督的命令而得到的。這樣的教導只是律法主義的理性化形式。」（註11）在另一部著作中，梅晨補充說，「跟我說聖經裏所給我們的那種宗教，是一種非常美妙的宗教，而我必須作的只是要開始操練這樣的信仰，這對我來說有什麼好處呢？……我會告訴你，我的朋友。它對我一點好處也沒有……我最需要的不是告誡，而是福音，不是如何解救自己的教導，而是上帝如何已經拯救我的道理。你有什麼好消息呢？這是我要問你的問題。我知道你的告誡無法幫助我，但倘若可以拯救我的事情已經完成了，你難道不會告訴我嗎？」（註12）Sometimes it is due less to conviction than to
a lack of precision. For instance, we often hear calls to "live the
Gospel," and yet, nowhere in Scripture are we called to "live the
Gospel." Instead, we are told to believe the Gospel and obey the Law,
receiving God's favor from the one and God's guidance from the other. The
Gospel--or Good News--is not that God will help us achieve his favor with his
help, but that someone else lived the Law in our place and fulfilled all
righteousness. Others confuse the Law and Gospel by replacing the demands of
the Law with the simple command to "surrender all" or "make
Jesus Lord and Savior," as if this one little work secured eternal life.
Earlier this century, J. Gresham Machen declared, "According to modern
liberalism, faith is essentially the same as 'making Christ master' of one's
life...But that simply means that salvation is thought to be obtained by our
obedience to the commands of Christ. Such teaching is just a sublimated form of
legalism."11 In another work, Machen added, What good does it do to me to
tell me that the type of religion presented in the Bible is a very fine type of
religion and that the thing for me to do is just to start practicing that type
of religion now?...I will tell you, my friend. It does me not one tiniest
little bit of good...What I need first of all is not exhortation, but a gospel,
not directions for saving myself but knowledge of how God has saved me. Have
you any good news? That is the question that I ask of you. I know your
exhortations will not help me. But if anything has been done to save me, will
you not tell me the facts?12
難道這意味著上帝的道並未吩咐我們要順服，或這樣的順服是可有可無的嗎？當然不是！但這的確表示，順服和福音不可混為一談。我們所作的最好的順服仍然是敗壞的，因此，這怎能成為好消息呢？福音是基督已經為我們的罪釘死在十字架上了，並為我們的稱義復活了。福音所結的果子是新生命、新經歷、新順服，但我們經常會把福音的果子或果效和福音本身混為一談。正確地說來，任何在我們裏面的，都不是「福音」，而是福音的果效。保羅教導我們：「只要你們行事為人與基督的福音相稱」（腓一27）。儘管福音不包含命令或威嚇，律法卻是如此，而基督徒仍然有義務要遵行他從上帝口中所聽見的這「兩句話」。如同神格或基督的兩性，我們萬萬不可把律法和福音隔開或混為一談。Does that mean that
the Word of God does not command our obedience or that such obedience is
optional? Certainly not! But it does mean that obedience must not be confused
with the Gospel. Our best obedience is corrupted, so how could that be good
news? The Gospel is that Christ was crucified for our sins and was raised for
our justification. The Gospel produces new life, new experiences, and a new
obedience, but too often we confuse the fruit or effects with the Gospel
itself. Nothing that happens within us is, properly speaking,
"Gospel," but it is the Gospel's effect. Paul instructs us,
"Only let your conduct be worthy of the gospel of Christ..." (Phil.
1:27). While the Gospel contains no commands or threats, the Law indeed does
and the Christian is still obligated to both "words" he hears from
the mouth of God. Like the Godhead or the two natures of Christ, we must
neither divorce nor confuse Law and Gospel.
當律法被淡化成溫柔的應許，福音被僵化成條件和告誡，信徒就經常會陷入到一個可憐的境地。因為就那些深知自己內心的人來說，那種試圖淡化律法，向信徒保證說，上帝只看人的內心的講道，就成為壞消息，而不是好消息了：「人心比萬物都詭詐」（耶十七9）。許多基督徒在他們的食糧中已經體驗到律法和福音的混淆，因為當他們成為基督徒時，福音在這些信息裏是白白的、無條件的，但是福音如今卻被推到一旁成為背景，好為幾乎全部是強調告誡的信息留下餘地。再次說，不是說告誡在基督徒生活裏沒有它們的地位，但是它們絕對不可與福音混淆，而上帝赦免人的福音，對有罪的基督徒來說，和對非信徒來說，是同等重要的。我們也不能假設說，基督徒可以進步到超越一個他們需要聽聞福音的階段，彷彿福音是在歸信時就結束了。因為正如加爾文所說的，「在我們的一生當中，我們生命中的一部分都還是非信徒。」我們時時刻刻都需要聽聞上帝的應許，好叫我們可以對抗天生的疑惑和恐懼。When the Law is
softened into gentle promises and the Gospel is hardened into conditions and
exhortations, the believer often finds himself in a deplorable state. For those
who know their own hearts, preaching that tries to tone down the Law by
assuring them that God looks on the heart comes as bad news, not good news:
"The heart is deceitful above all things..." (Jer. 17:9). Many
Christians have experienced the confusion of Law and Gospel in their diet,
where the Gospel was free and unconditional when they became believers, but is
now pushed into the background to make room for an almost exclusive emphasis on
exhortations. Again, it is not that exhortations do not have their place, but
they must never be confused with the Gospel and that Gospel of divine
forgiveness is as important for sinful believers to hear as it is for
unbelievers. Nor can we assume that believers ever progress beyond the stage
where they need to hear the Gospel, as if the Good News ended at conversion.
For, as Calvin said, "We are all partly unbelievers throughout our
lives." We must constantly hear God's promise in order to counter the
doubts and fears that are natural to us.
但是有許多人，尤其在我們這個自戀的時代，對律法的無知使他們產生一種肉體上的安全感。因此，人們經常會得出這樣的結論說他們是「平安穩妥，一無驚恐」，因為他們已經決志，走到講台前，作過禱告，或已經在卡片上簽了名，即便他們從來不需要放棄他們自己的無花果葉，以披戴上帝羔羊的公義。又或者，雖然他們並沒有完美地愛上帝、愛鄰舍，他們結論說他們至少已經「讓步」、「降服」，或「讓聖靈隨己意行事」；他們「已勝過所有已知的罪」，並享受「更高的生命」。他們欺哄自己，也欺哄他人；他們必須剝去他們的無花果葉，才能披戴上帝羔羊的皮衣。因此，梅晨寫道，在這個時代裏，重新宣講律法，更有力地宣講律法，也許是最迫切的需要；倘若人們明白律法，接受福音就是順理成章的了。但是照目前情況來看，他們正在偏離基督徒之路，轉向「道德鎮」（village of Morality；譯按：出自班楊的《天路歷程》），轉向律法主義先生（Mr. Legality）的家，據說他精通於解放人的枷鎖……『讓基督成為人生的主人』，靠自己的努力操練『基督的原則』——這不過是一些靠自己順服上帝的命令來賺取救恩的新方法而已。它們之所以被人接受，是因為他們用一種寬鬆的方法來看待這些命令。因此一直以來都是這樣：越是不看重律法，越是會帶來信仰裏的律法主義；而越是對律法有崇高的敬意，越是會讓人尋求恩典。」（註13）But there are many, especially in our
narcissistic age, whose ignorance of the Law leads them into a carnal security.
Thus, people often conclude that they are "safe and secure from all
alarm" because they walked an aisle, prayed a prayer, or signed a card,
even though they have never had to give up their own fig leaves in order to be
clothed with the righteousness of the Lamb of God. Or perhaps, although they
have not perfectly loved God and neighbor, they conclude that they are at least
"yielded," "surrendered," or "letting the Spirit have
his way"; that they are "living in victory over all known sin"
and enjoying the "higher life." Deluding themselves and others, they
need to be stripped of their fig leaves in order to be clothed with the skins
of the Lamb of God. Thus, Machen writes, A new and more powerful proclamation
of law is perhaps the most pressing need of the hour; men would have little
difficulty with the gospel if they had only learned the lesson of the law. As
it is, they are turning aside from the Christian pathway; they are turning to
the village of Morality, and to the house of Mr. Legality, who is reported to
be very skillful in relieving men of their burdens... 'Making Christ Master' in
the life, putting into practice 'the principles of Christ' by one's own
efforts--these are merely new ways of earning salvation by one's obedience to
God's commands. And they are undertaken because of a lax view of what those
commands are. So it always is: a low view of law always brings legalism in
religion; a high view of law makes a man a seeker after grace.13
因此，我們必須用這樣的講道，即以基督為中心的聖經信息，讓人重新認識律法和福音，否則我們的佈道工作就不會有果效，無論我們多麼委身於聖經無誤。除非我們特別並清楚地同時宣講上帝的審判和祂的稱義，當作我們教會裏的正常信息，否則我們就不能說我們已經在宣講上帝的話。因此，為了恢復聖經無誤，我們必須和改教家一樣，讓人重新認識律法和福音之間的區別。We must, therefore,
recover Law and Gospel, and with such preaching, the Christocentric message of
Scripture, or no good will come of our work, regardless of how committed we are
to inerrancy. We cannot say that we are preaching the Word of God unless we are
distinctly and clearly proclaiming both God's judgment and his justification as
the regular diet in our congregations. To recover Scripture's sufficiency we
must therefore, like the Reformers, recover the distinctions between Law and
Gospel.
註：NOTES:
1
Theodore Beza, The Christian Faith, trans. by James Clark (Focus Christian
Ministries Trust, 1992), 40-1. Published first at Geneva in 1558 as the
Confession de foi du chretien.
2
Calvin, 2.7.5 -1536 Institutes, trans. by F. L. Battles (Eerdmans, 1975), 30-1;
cf. 1559 Institutes 2.11.10.
3
Calvin, 1559 Institutes, 3.14.13.
4
Ibid.
5
Battles edition of 1536 edition, op. cit., 365. Delivered by Nicolas Cop on his
assumption of the rectorship of the University of Paris; there is a wide
consensus among Calvin scholars that Calvin was the author.
6
Ibid., p. 366.
7
Ibid., p. 369.
8
Ursinus, Commentary on the Heidelberg Catechism (Presbyterian and Reformed,
from Second American Edition, 1852), p. 2.
9
Ibid, p. 2.
10
Charles Spurgeon, New Park Street Pulpit, vol.1 (Pilgrim Publications, 1975),
p. 285.
11 J.
Gresham Machen, Christianity & Liberalism (Erdmans, 1923), p. 143.
12 J.
Gresham Machen, Christian Faith in the Modern World (Macmillan, 1936), p. 57.
13 J.
Gresham Machen, What is Faith? (Macmillan, 1925), pp. 137, 139, 152.