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Correspondence of Calvin and Melanchthon.

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was connected with their harmony. In the year 1554, Calvin used severe language in reference to Melanchthon, but they afterwards were more closely united than before. Even before the end of this same year, Melanchthon wrote, expressing his entire approval of Calvin's conduct in reference to Servetus. After Luther and Melanchthon had both died, and left Calvin a solitary mark for the aim of the enemies of truth, when wearied with struggling against the adversaries of the church, and heart-sick, as Melanchthon when alive had often been, at the religious contentions, the want of Christian love and forbearance which met him at every step, we find him from the depths of his soul apostrophizing his departed friend: "O Philip Melanchthon! for to thee I direct my words; to thee who now livest with Christ, in the presence of God, and awaitest us, until we shall be gathered to thee in blissful quiet. Thou hast said an hundred times, when wearied with labors and oppressed with troubles, thou hast laid thy head affectionately upon my breast: O that I might die here.' But I afterwards wished a thousand times, that we might live together: thus hadst thou been more fearless in conflict, and hadst more heartily despised and contemned all malice and false accusation; thus the wickedness of many who grew more audacious in insult by what they termed thy timidity, might have been restrained."2

Calvin as an Interpreter of the Bible.

During the year 1539, while at Strasburg, Calvin published his Commentary upon the Epistle to the Romans. A brief summary of his Exegetical works, and some of his characteristics as a commentator may not be inapposite here, for few men's lives are made up more of their works than Calvin's. In incidents his life is poor, and is not to be compared with that of Luther.

It is not strange that Calvin selected the Epistle to the Romans as the first Epistle3 for public lectures, and afterwards for publi

1 Utinam, utinam moriar in hoc sinu.

2 De v. partic. Chr. in coena contra Heshusium. Opp. 724. The few extracts above given are but a specimen of the expressions of the regard of Calvin and Melanchthon for each other. Those who would see more, can consult the original letters in the last vol. of Calvin's Works, (Ed. Amst.), the Dedication of Calvin's Com. on Daniel to Melanchthon, and other writings of both these men. Many more passages are also quoted in Henry, I. 245 sq.

3 Calvin had previously lectured on John's Gospel at Strasburg.

With
With

cation with notes. It exhibits the fundamental doctrines of Protestantism, and is directly opposed to the Pelagian tendencies of the Catholic Church. It exalts God and abases man. It clearly shows that man is not justified by works, but by the grace of God through Jesus Christ, who is the justification and the life. This was a cardinal doctrine in Calvin's scheme. But he did not stop with the explanation of this Epistle. His was no narrow, contracted mind which always dwelt upon one idea. him All Scripture given by inspiration of God is profitable. the exception of the books of the Judges, Ruth, Samuel, the Kings, Esther, Nehemiah, Ezra, Proverbs, Koheleth, the Song of Solomon and the Revelation of John, he commented on the entire Scriptures. His commentary upon Joshua was his last work. He first seized upon those parts of the Bible which contain the germs of Christianity, and when these had been rescued from the oblivion into which they had fallen, he turned his attention to the less practical though not less important portions of the sacred Canon.

Numerous editions of his Commentaries and parts of them have been published, both in the Latin and French languages. The best entire edition of them, is that of Amsterdam, 1617, in nine volumes. The style and value of the explanation of different books is various. Upon some he furnished a complete commentary, upon some he published lectures, and some, as the first book of Samuel and Job, he explained in Homilies. His Commentaries upon the Pentateuch, the Psalms and Daniel are superior to those upon the other books of the Old Testament. His own course of life, his vivid feeling of the greatness and omnipresence of God, his continual warfare with the enemies of good and truth, his holy indignation against wrong doers, gave him a peculiar sympathy with the Psalmist. His strong religious feeling also breathes through every part of these works.

The peculiarities of the author are more seen in his remarks upon Paul's Epistles than on any other parts of the New Testament. There is a living energy in him, which is not found in the best commentaries of modern times. He seemed to descend to the depths of the thoughts and feelings of the great apostle, as few if any besides have done.1 The same characteristics are however apparent in other parts of the New Testament, especially in the Acts of the Apostles. Indeed the whole New Testament history is

Tholuck, Literarischer Anzeiger, 1831, No. 41.

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Characteristics of Calvin's Commentaries.

521

with him animated. He lives in the individual acting or speaking, whether bad or good, and explains his language out of his circumstances, and out of his own soul.

Calvin's commentaries, especially when the age in which he lived is taken into the account, are remarkable for elegance and conciseness of style. This is particularly true of his Prefaces. The beauty of his style consists less perhaps in the choice of words, for he has none of the affected purism of a Bembo or a Castalio, than in the whole air of the composition. There is however no appearance of a slavish imitation of Ciceronian diction; his language seems to come warm from the heart; and from his scholarlike habits, flows naturally and easily into plain and concise, if not graceful periods.

A good degree of impartiality and independence is exhibited in Calvin's exegetical writings. He does not, so much as Luther and Melanchthon, and others of the early expositors, make the text of the Bible a mere means of sustaining his peculiar doctrines. He gives a connected exposition, and does not merely explain those parts which favor his scheme and leave other places, equally or even more difficult, unexplained. He is independent and yet not reckless. Whilst the authority of the church alone is not deemed sufficient to establish the authenticity of any book or passage, all historical testimony is not discarded. The inquiry with him is not always whether the explanation he gives will aid in the establishment of Christian doctrine. He labors to give the most natural and probable meaning, not fearing that the truth will not be sustained, although one and another proof-passage is given up. He also felt strongly the inutility of sustaining a good cause by false proofs. This disposition is especially evident in the Psalms, where, although as firm a believer in the sacred Trinity as his predecessors, he often finds only David where they found Christ, and thus diminishes the number of proof-passages for that doctrine in the Old Testament.1

Calvin shows less critical learning in his commentaries than some of the other biblical interpreters of his age, as Erasmus and Beza. He is often uncritical in his philological remarks, but it seems to be from his desire to be practical rather than from ina bility. His object was to form a compendium not for scholars alone, but for all students of the Bible. Accordingly he passes over minor variations in words and expression, and seizes upon ? See other proofs of this same characteristic in his Comment. on Isa. 4: 2. 6: 3, and also in his remarks on the iva λŋpwvy of the New Testament.

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the leading ideas, and in consequence of a peculiarly happy exegetical tact, he seldom makes forced explanations. Still he was far from undervaluing learning of any kind. Upon Corinthians 8: 1 he says: Science is no more to be blamed because it puffs up, than a sword is, when it falls into the hands of a madman. This is said in reference to certain fanatics who violently exclaim against all arts and learning, as if they were calculated only to inflate the mind, and were not the most useful instruments both of piety and of common life." On Titus 1: 12, where Paul quotes the poet Epimenides, we find this remark: "We gather from this passage that those persons are superstitious who never venture to quote anything from profane authors. Since all truth is from God, if anything has been said aptly and truly even by wicked men it ought not to be rejected, because it proceeded from God," etc. Calvin also often makes acute philological explanations of both Hebrew and Greek words, and very often quotes from the Roman and Greek classics.1

'Let then,' says Tholuck, near the close of the Article on Calvin as an Interpreter of the Bible, this great teacher of a true and profound knowledge of the Scriptures go forth anew into an age to which he had become in a great measure a stranger. We know he will find numerous friends. His view of Predestination, which appears in all its sternness whenever opportunity offers, is the only thing that makes us solicitous about this new circulation of his Commentaries. But we believe that even this part of them will do more good than hurt.' "There is always something more noble and majestic in the power inherent in the iron view of Calvinism than in the weakness of a carnal Pelagianism." 2

In connection with Calvin's exegetical labors, the French Translation of the Bible published by him in 1540 deserves a passing notice. It was a revision of the version of his friend Robert Olivetan. His biographer regrets that he did not undertake the translation of the Bible anew. He might then have acquired an influence over the whole structure of the French language; and instead of the Academy and the Parisian stage, Calvin would have been the standard, as Luther has been in Germany. But other labors, which he

1 See Liter. Anzeig. Aug. 1831. S. 335, 336; also Bibl. Repos. Vol. II. p. 558, 559.

2 See a more extended discussion of the characteristics of Calvin as an Interpreter, by Tholuck, Liter. Anzeiger, 1831. Nos 41, 42, 43; S. 323-344; and also a Translation of the same, Bib. Repos. Vol. II. p. 541 sq.

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His thoughts upon Marriage.

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deemed of more immediate importance, left him no leisure to do more than revise the Translation which had been already made.

Calvin's Marriage and Domestic Character.

Although Calvin's marriage took place some time before he left Strasburg, I have omitted to mention it until now, in order to cluster with it several particulars which, it seems to me, present one of the phases of the character of this truly great man, which has not been sufficiently noticed. The first mention made in his letters of the subject of his marriage is in an epistle to Farel, May 29, 1539. "Concerning marriage I now speak more openly.-You know very well what qualities I always required in a wife; for I belong not to that passionate race of lovers, who, when they are captivated by beauty of external appearance, embrace with it all the faults it may conceal. Would you know what beauty alone can captivate me? It is that of modesty, gentleness, economy and patience, combined with solicitude for my health and comfort."1

In a letter to Farel, Feb. 6, 1540, after speaking of several items of a political nature, he says: "Amidst all these commotions I enjoy so much quiet, that I venture to think of marriage. A young lady of rank has been proposed to me, who is superior to me in station, and is rich. Two considerations withhold me from this alliance; first, she does not understand our language, and then I fear she will make too much account of her rank and breeding. Her brother, a truly religious man, insists on the union; and indeed only because he is so blinded by his love for me, that he neglects his own interests. His wife rivals him in her exertions; so that I should have been almost constrained to make the alliance, if the Lord had not set me free. For when I answered that I could not do anything about the matter, unless the young lady would engage to learn our language, she asked time for consideration. Soon after, I sent my brother in company with a certain good man to make proposals for another, who if she equals her reputation, will bring an ample dowry without money; for she is much praised by those who know her. If she consent, which we confidently hope, the nuptials will not take place later than the tenth of March. I wish you could be present to add your blessing, but I have troubled you so much during

1 Haec sola est, quae me illectat pulchritudo, si pudica est, si morigera, si non fastuosa, si parca, si patiens, si spes est de inea valetudine fore solicitam.