continued from last week Obedience to bad kings

加爾文論教會治理 (continued from last week)

論與神為敵的政權 “Obedience to bad kings required in Scripture” (4. 20. 26) 耶廿七：“serve the king of Babylon and live（4. 20. 27） 尼布甲尼撒也是神的僕人 公民抗命： “Obedience to man must not become disobedience to God” （4. 20. 32） 《基督教 要義》的最終段！

盧斯福：《法治》 Samuel Rutherford, Lex Rex

論政府制度（Q. 38） Theocracy: “God’s immediate government must be best” 最接近上帝直接治理的制度就是最好的制度 獨裁專制乃最遠離 theocracy 的制度，就算獨裁者是個好人： “An absolute and unlimited monarchy is not only not the best form of government, but it is the worst…, because it is an unlawful ordinance, and God never ordained it; and I cannot ascribe the superlative degree to anything of which I deny the positive. Absolute government in a sinful and peaceable man is a wicked government, and not a power from God, for God never gave a power to sin. ”

論政府制度（Q. 38） 每種制度都有長處：“Every government hath something wherein it is best; monarchy is honourable and glorious-like before men; aristocracy, for counsel, is surest; democracy for liberty, and possibly for riches and gain, is best. ” 君主憲政： “A limited and mixed monarchy, such as is in Scotland England, seems to me the best government, when parliaments, with the king, have the good of all the three. This government hath glory, order, unity, from a monarch; from the government of the most and wisest, it hath safety of counsel, stability, strength; from the influence of the commons, it hath liberty, privileges, promptitude of obedience. ”

人民與政府：互為僕人（Q 16） 君王為受託的僕人： “The king hath no proper, masterly, or lordly dominion over his subjects; his dominion is rather fiduciary and ministerial, than masterly. ” 人民是君王的僕人，非奴隸： “Subjects are called the servants of the king, (1 Sam. 15: 2; 2 Chron. 13: 7; 1 Kings 12: 7; Exod. 10: 1, 2; Exod. 9: 20, ) but they are not slaves, because (Deut. 17: 20) they are his brethren. ”

君王在法律之下（Q. 23） 獨裁有兩種： “either to be an act of mere will and pleasure above or beside reason or law, or an act of dispensation beside or against the letter of the law. ” 執政者不論賞善或罰惡，都必須受法律規範 “If the king, from any supposed prerogative royal, may do acts of mere grace without any warrant of law, because he is above law by office, then also may he do acts of mere rigorous justice, and kill and destroy the innocent, out of the same supposed prerogative; for God's word equally tyeth him to the place of a mere minister in doing good, as in executing wrath on evil-doers, Rom. xiii. 3, 4. ”

執政權與司法權的分立（Q 24） 不論一個執政者如何智慧良善，都不可成為立法之源（ ‘fountain of laws’）：“If the king be he who maketh the law good and just, because he is more such himself, then as the law cannot crook, and err, nor sin, neither can the king sin, nor break a law. This is blasphemy; every man is a liar: a law which deserveth the name of a law cannot lie. ” 立法權在於國會；君王參與立法的權力是國會賦予的： “The parliament is co-ordinate ordinarily with the king in the power of making laws; but the co-ordination on the king's part is by derivation, on the parliament's part, originaliter et fontaliter, as in the fountain. ”

國會與君王間的監督制衡（Q 24） “The parliament giveth all supremacy to the king, therefore to prevent tyranny, it must keep a co-ordinate power with the king in the highest acts. ” 《法治》一書尚未建立完整的「三權分立」觀，因而主張 司法權由國會與君王共同行使：“Jer. xxvi. , It is clear the princes judge with the people. A nomothetic power differeth gradually only from a judicial power, both being collateral means to the end of government, the people's safety. But parliaments judge, therefore they have a nomothetic power with the king. ”

“The king is under law” (Q 26) 君王的合法性是法律賦予的，不是與生俱來的 法律界定君王之為君王的條件；人民有權依法罷 免君王 “As a community, finding such and such qualifications as the law requireth to be in a king, in this man, not in that man, — therefore upon law-ground they make him a king, and, upon lawgrounds and just demerit, they may unmake him again. ”

君王的司法權必須受限制（Q 27） 君王的法律解釋權需受限制： “the king's power of exponing the law is a mere ministerial power, and he hath no dominion of any absolute royal power to expone the law as he will, and to put such a sense and meaning of the Law as he pleaseth. ” 執政者需與立法者共同「以法釋法」，如同「以經解經」：“The king either is to expone the law by the law itself; or by his absolute power…; or according to the advise of his great senate. If the first be said, he is nothing more than other judges. If the second be said, he must be omnipotent, and more. If the third be said, he is not absolute, if the senate be only advisers, and he yet the only judicial expositor. The king often professeth his ignorance of the laws; and he must then both be absolute above the law, and ignorant of the law, and the sole and final judicial exponer of the law. And by this, all parliaments, and their power of making laws, and of judging, are cried down. ”

Imagination “that power of the mind whereby it can have a conception or idea of things of an external or outward nature… when those things are not present and are not perceived by the senses” “conception or idea” “imaginary idea” “impression on the imagination”

Imagination John Locke? Joseph Addison? 雷競業：Richard Sibbes、John Cotton論imagery 的正確使用 （有些清教徒絕對禁止任何跟image有關的事物） 清教徒運動對英倫啟蒙運動的影響：John Locke、 Francis Bacon

“truly spiritual sensation” “spiritual sight of Christ crucified” = imaginary idea, impression upon the imagination “a natural man is capable of having an idea, and a lively idea, of shapes, and colours, and sounds, when they are absent, even as capable as a regenerate man” Syllogism: 1. 真正屬靈的感知是重生之人才有的； 2. 奮興運動中的種種神祕經歷其實是重生及未重 生之人都可能經歷的強烈印象； 3. 因此，這些神 祕經歷並非屬靈、超自然。

基督釘十架的異象 “eternal ideas” “are still of no different sort from what men have by their senses” 因此 “are of no higher kind” 不能使人變屬靈

聖靈的 作 聖靈施行救恩並非靈異事件 “This new spiritual sense and the new dispositions that attend it are no new faculties, but are new principles of nature”

The New Sense ‘entirely different in its nature and kind from anything that ever their minds were the subjects of before they were sanctified’ 新：‘not only in degree and circumstances but in its whole nature’ Dispositions

愛德華茲神學的核心 The New Sense 美學：excellencies of Christ 稱義論 ‘dispositional soteriology’? ）