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 spiritual need; although one must assent to the judgment expressed by Harless, that the best attempts of this kind only satisfy one in proportion as we are able first of all to banish the remembrance of the original from our mind. But since the time of the Reformation the exegetical functions of psalm-exposition have been more clearly apprehended and more happily discharged than ever before. In Luther, who opened his academical lectures in 1514 with the Ps. (in Latin in Luther's own hand writing in Wolfenbüttel) and began to publish a part of them in 1519 under the title Operationes in duas Psalmorum decades, the depth of experience of the Fathers is united to the Pauline recognition (which he gave back to the church) of the doctrine of free grace. It is true, he is not entirely free from the allegorising which he rejected in thesi, and, in general, from a departure a sensu literae, and there is also still wanting in Luther the historical insight into the distinctive character of the two Testaments; but with respect to experimental, mystical, and withal sound, understanding he is incomparable. His interpretations of the Psalms, especially of the penitential Ps. and of Ps 90, excel every thing hitherto produced, and are still a perpetual mine of wealth. Bugenhagen's exposition of the Psalms (Basel 1524, 4to. and freq.) continued the interrupted work of Luther, who in a brief but forcible preface says in its praise, that it is the first worthy of the name of an exposition. Penetration and delicacy of judgment distinguish the interpretation of the five books of the Psalms by Aretius Felinus i.e., Martin Bucer (1529, 4to. and freq.). The Autophyes (= a se et per se Existens), by which throughout he translates יהוה, gives it a remarkable appearance. But about the same time, as an exegete, Calvin came forward at the side of the German reformer. His commentary (first published at Geneva 1564) combines with great psychological penetration more discernment of the types and greater freedom of historical perception, but is not without many errors arising from this freedom. Calvin's strict historical method of interpretation becomes a caricature in Esrom Rüdinger, the schoolmaster of the Moravian brethren, who died at Altorf in 1591 without being able, as he had intended, to issue his commentary, which appeared in 1580-81, in a