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cumstance will be felt by any person acquainted with the high estimation in which the works of the Author were held, by the venerable Reformers of the Church of England, and their immediate successors, as well as by the great majority of religious people in this country. This is not a question of opinion, but an undeniable fact. Dr. Heylyn, the admirer and biographer of Archbishop Laud, speaking of the early part of the seventeenth century, says, that Calvin's “Book of Institutes was, for the most part, the foundation on which the young divines of those times did build their studies.” The great Dr. Saunderson, who was Chaplain to King Charles the First, and after the restoration of Charles the Second was created Bishop of Lincoln, says; “When I began to set myself to the study of divinity as my proper business, Calvin's Institutions were recommended to me, as they were generally to all young scholars in those times, as the best and perfectest system of divinity, and the fittest to be laid as a ground-work in the study of this profession. And indeed my expectation was not at all deceived in the reading of those Institutions."*

* It is not uncommon, among persons of a certain class, to represent the leading principles of Calvin as unfavourable to practical religion, and to that kind of preaching which is adapted to affect the hearts and consciences of the hearers. A reference to the most able and intelligent theologians and preachers who have held those principles, and upon whom they may reasonably be concluded to have exerted their genuine and fullest influence, will amply evince the inaccuracy of this representation. Of the excellent divine quoted above, King Charles the First was wont to say, that “he carried his ears to hear other preachers, but his conscience to hear Mr. Saun. derson."

The great changes which have taken place in our language render it difficult to form a correct opinion of the merits of Mr. Norton's translation, which was first published about two hundred and fifty years ago. It must give rather a favourable idea of its execution, that it was carefully revised by the Reverend David Whitehead, a man of learning and piety, who, in the reign of Henry the Eighth, was nominated by Archbishop Cranmer to a bishopric in Ireland, and soon after the accession of Queen Elizabeth, was solicited by that Princess to fill the metropolitan See of Canterbury, but declined the preferment. But, whatever were the merits or defects of that translation at its first appearance, it has long been too antiquated, uncouth, and obscure, to convey any just idea of the original work, and abounds with passages which, to the modern English reader, cannot but be altogether unintelligible.

The intrinsic excellence of the book, its importance in the history of theological controversy, the celebrity of the author, the application of his name to designate the leading principles of the system he maintained, and the frequent collision of sentiment respecting various parts of that system, combine with other considerations to render it a matter of wonder, that it has not been long ago given to the English public in a new dress. The importance of it has also been much increased by the recent controversy respecting Calvinism, commenced by Dr. Tomline, the present Bishop of Lincoln, in which such direct and copious reference has been made to the writings of this Reformer, and especially to his CHRISTIAN INSTITUTEs. These circumstances and considera. tions have led to the present translation and publication, which, from the very respectable encouragement it has received, the Translator trusts will be regarded as an acceptable service to the religious public.

Among the different methods of translation, which have been recommended, he has adopted that which appeared to him best fitted to the present undertaking. A servile adherence to the letter of the original, the style of which is so very remote from the English idiom, he thought would convey a very inadequate representation of the work; such extreme fidelity, to use an expression of Cowper's, being seldom successful, even in a faithful transmission of the precise sentiments of the Author to the mind of the reader. A mere attention to the ideas and sentiments of the original, to the neglect of its style and manner, would expose the Translator of a treatise of this nature to no small danger of misre. presenting the meaning of the Author, by too frequent and unnecessary deviations from his language. He has, therefore, aimed at a medium between servility and looseness, and endeavoured to follow the style of the original as far as the respective idioms of the Latin and English would admit.

After the greater part of the work had been translated, he had the happiness to meet with an edition in French, of which he has availed himself in translating the re. mainder, and in the revision of what he had translated before. Every person, who understands any two languages, will be aware that the ambiguity of one will sometimes be explained by the precision of another: and, notwithstanding the acknowledged superiority of the Latin to the French in most of the qualities which constitute the excellence of a language, the case of the article is not the only instance in which Calvin's French elucidates his Latin.

The Scriptural quotations which occur in the work, the Translator has given, generally, in the words of our common English version; sometimes according to the readings in the margin of that version; and, in a few instances, he has literally translated the version adopted by the Author, where the context required his peculiar reading to be preserved. Almost all the writers of that age, writing chiefly in a dead language, were accustomed to speak of their adversaries in terms which the polished manners of the modern times have discarded, and which would now be deemed illiberal and scurrilous. Where these cases occur, the Translator has not thought himself bound to a literal rendering of every word, or at liberty to refine them entirely away, but has adopted such expressions as he apprehends will give a faithful representation of the spirit of the author to modern readers.

Intending this work as a complete system of theology, the Author has made it the repository of his sentiments on all points of faith and practice. The whole being distributed into four parts, in conformity to the Apostle's Creed, and this plan being very different from that of most other bodies of divinity, the Translator has borrowed from the Latin edition of Amsterdam a very perspicuous General Syllabus, which will give the reader a clear view of the original design and plan of the treatise.

He would not be understood to represent these Institutes as a perfect summary of Christian doctrines and morals, or to profess an unqualified approbation of all the sentiments they contain. This is a homage to which no uninspired writings can ever be entitled. But the simplicity of method; the freedom from the barbarous terms, captious questions, minute distinctions, and intricate subtilties of many other divines; the clear. ness and closeness of argument; the complete refutation of the advocates of the Roman church, sometimes by obvious conclusions from their professed principles, sometimes by clear proofs of the absurdities they involve; the intimate knowledge of ecclesiastical history; the familiar acquaintance with former theological controversies; the perspicuity of scriptural interpretation; and the uniform spirit of genuine piety, which pervade the book, cannot escape the observation of any judicious reader.

It has been advised by some persons that the translation should be accompanied by a few notes, to elucidate and enforce some passages and to correct others: but, on all the consideration the Translator has been able to give to this subject, he has thought it would be best to content himself with the humble office of placing the sentiments of Calvin before the reader with all the

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