As an expositor of the Scriptares and as a writer of systematio theology Calvin has had fow rivals in the Christian Church. His Latin style is better than that of any Christian writer since Tertullian. Even the Boman Catholic Audin says, " Never does the proper word ftdl him; he calls ft, and it comes." In brevity, clearness, and good sense, his commentaries are unsurpassed. As a civilian, *^ he had few equals among his contemporaries. In short, he exhibited, in strong and decided development, moral and intel- lectual qualities which mariced him out for one who was competent to guide the opinions and cootrol the commotions of inquiring and agitated nations, Through the most trying and hazardous period of the Beformation he exhibited invariably a wisdom in conn- sel, a prudence of zeal, and, at the same time, a deci- sion and intrepidity of character which were truly as- tonishing. In the fiill import of the phrase, he may be styled a benefector of the world. Most intensely and effectually, too, did he labor for the highest temporal, and especially for the eternal interests of his fdlow- men. He evidently brought to the great enterprise of the age a larger amount of moral and inteUectual power than did any other of the Beformers." In the just language of the archbishop of Cashel (Dr. Law- rence), '* Calvin himself was both a wise and a good man ; inferior to none of his contemporaries in general abili^, and superior to almost all in the art, as wdl as eteganoe of composition, in the perspicuity and ar- rangement of his ideas, the structure of his periods, and the Latinity of his diction. Although attached to a theory which he found it difiicult in the extreme to free from the suspicion of blasphemy against God as the author of sin, he certainly was no blasphemer, but, on the contrary, adopted that very theory from an anxiety not to commit, but, as he conceived, to avoid blasphemy— that of ascribing to htmian what he deemed alone imputable to Divine agency."
II. CaMn's theological Ftkwv.— The following state- ments of Calvin^s theology, which are believed to be impartial, are taken ttom Keander, History ofDogmoMy voLu. (1) As to the C%»rd^ he says,** By the Church ytt understand not merely the ecduia vinbUit^ bat the
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dect of God, to whom even tiM dead belong.'* Henoe be distiiigiiiBhes the idea of the outward Chiurch as the jMy»qlM»y ChristJan oommtmity thixmgh which alone we ean obtain entrance to etcnud life; oat of its pale there is no forgiveness of sins, no salvation. The marks of this Church are, that it publishes the Word of God In its purity, and administers the sacraments purely according to their institution. The universal Church Is so called inasmuch as it includes believers of all nations. Here the important point is not agree- ment in all things, but only in essential doctrines (/n- tliL lib. It). (2) As to the SacrctmerUs Calvin occu- pied a middle position. ** On the one hand he pro- tested against the notion of a magical influence, and on the other he held firmly to the objective. The sao- caments are not mere signs, but signs instituted by God, which notify to men the Divine promise. They are the outvrard symbols by which God seals the prom- ises of his grace to our conscience; they attest the weakness of our faith, and at the same time our love to Him. The sacraments eflfbct this, not by any secret magical power, but because they are instituted for this end by the Lord ; and they can only attain it when the inward agency of the Holy S|urit is added, whereby al<me the sacraments find their way to the heart; they are therefore efficacious only for the predestinated." ^^BcpHtm is a seal of a covenant Christ blessed chil- dren, commended them to their heavenly Father^ and said that of such was the kingdom of heaven. If children oo^^t to be brought to Christ, why should they not reoeire the symbol of communion with Christ? Also in the Kew Testament mention is made of the bapCism of whole fiunHies, and the early use of in£mt baptism allows the conclusion that it had come down | from the time of the apostles. Infiuit baptism is also important fbr the parents, as a seal of the Divine prom- ise which is continued from them to their children; another reasoii is, that by baptism children are incor- porated in the Church, and are so much the more com- BMuded to the other members. He believed in a cer- tain inioence in infant baptism, and answers the ob- jection to it by saying that, although we cannot under- itand this effect, it does not follow that it does not take place. He appealed to the fact that John was fiQed with die Holy Spirit from his birtli, and Christ fnm the beginning with the Divine nature. From his huBaaity the principle of sanctification must overflow to men, and this wouM hold good of children" (/«m^ ttUt^ bk. iv, Gh« xvi> On the doctrine of the Lord's Stfper, "he opposed those who explained the words 'eating the flesh of Christ and drinking his blood,' only of fiuth in Christ, and the right knowledge of him (Amtkuiegj bk. iv, ch. xvii> Whoever received the Supper in fidth was truly and perfectly a partaker of Ghrkt. This communion was not merely a com- munion of spirit; the body of Christ, by its connection with the Divine nature, received a fulness of life which flowed over to believers. Calvin therefore admitted something supernatural, but thought that the event Uwk pbee, not by virtue of the body of Christ, which, as saeh, could not be in several places, but by virtoe of the power of the Holy Ghost— a supematoral com- manication which no human understanding could ex- plain. This communion with Christ, by which he coounnnicates himself and all his blessings, the Sup- per symbcdically represents. The outward is indeed merely a sign, but not an empty sign ; it really presents that which is signified by it, namely, the aetaal participation of the body of Christ by the power of the Holy Spirit. He explains the words of the institntions metcmymically, in the sense that the sign is used for the tiling signified; he denied any bodily presence of Christ; Christ does not de- flcead to eurth, hxA believers by the power of the Holy Spirit are raised to communion with him in hfalea. Christ also descends to them not only by virtue of his Spirit, but also by the outward symbol ;