Calvin makes a sharp distinction between the revelation of God to man and man’s response to that revelation. This implies the rejection of a natural theology such as Aquinas taught.
He makes a sharp distinction between the responses to God’s revelation made by:
(a) man in his original condition, i.e., Adam before the Fall;
(b) mankind, whose “understanding is subjected to blindness and the heart to depravity” (Inst. II.i.9)
(c) those that are “taught of Christ” through Scripture and whose eyes have been opened by the Holy Spirit.
– Cornelius Van Til, The Reformed Pastor and the Defense of Christianity & My Credo p.24
Historical apologetics is absolutely necessary and indispensable to point out that Christ arose from the grave, etc. But as long as historical apologetics works on a supposedly neutral basis it defeats its own purpose. For in that case it virtually grants the validity of the metaphysical assumptions of the unbeliever. So in this case, a pragmatist may accept the resurrection of Christ as a fact without accepting the conclusion that Christ is the Son of God. And on his assumptions he is not illogical in doing so. On the contrary, if his basic metaphysical assumption to the effect that all reality is subject to chance is right, he is only consistent if he refuses to conclude from the fact of Christ’s resurrection that he is divine in the orthodox sense of the term. Now, though he is wrong in his metaphysical assumption, and though, rightly interpreted, the resurrection of Christ assuredly proves the divinity of Christ, we must attack him in his philosophy of fact, as well as on the question of the actuality of the facts themselves. For on his own metaphysical assumptions the resurrection of Christ would not prove his divinity at all.
– Cornelius Van Til, An Introduction to Systematic Theology p.242
We should see exactly what is meant by the perspicuity of Scripture. It means that no human interpreter needs come between the Scriptures and those to whom it comes. It is opposed to clericalism. This does not mean that men who place themselves with us under the Scriptures, and who are ordained of God for the preaching of the Word, cannot be of service to us in the better understanding of Scripture. The perspicuity of Scripture is perfectly consistent with the Protestant teaching with respect to the task of the preachers of the Word, but it is directed against the Roman Catholic notion that no ordinary member of the Church may interpret Scripture for himself directly. The doctrine should therefore be definitely maintained against Romanism.
Perspicuity does not mean that every portion is equally easy to be understood. It means that with ordinary intelligence any person can obtain, without the intervention of priests, the main point of the things he needs to know.
“Fundamentalism” has sometimes abused this doctrine. Under the slogan of going back to the Bible, it often ignores the great insight into the truth of the Bible that the Church has already obtained in the generations past. This insight has been deposited in the creeds of the church. He who ignores the creeds under the slogan of going to the Bible does despite to the Spirit who has led the church into all truth.
– Cornelius Van Til, An Introduction to Systematic Theology p.226-227