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THE AUTHOR’S PREFACE
TO THE GODLY AND INGENUOUS READERS, GREETING.
IF the reading of these my Commentaries confer as much benefit on the Church of God as I myself have reaped advantage from the composition of them, I shall have no reason to regret that I have undertaken this work. Having expounded here, in our small school, the Book of Psalms, about three years ago, I thought that I had by this means sufficiently discharged my duty, and had resolved not to publish to the world what I had familiarly taught those of my own household. And, in fact, before I had undertaken to expound this book in my lectures, at the request of my brethren, I said what was true, that I had kept away from this subject, because that most faithful teacher of the Church of God, Martin Bucer, had labored in this field with such singular learning, diligence, fidelity, and success, that at least there was not so great need that I should put my hand to the work. And had the Commentaries of Wolphangus Musculus at that time been published, I would not have omitted to do them justice, by mentioning them in the same way, since he too, in the judgment of good men, has earned no small praise by his diligence and industry in this walk. I had not yet come to the end of the book, when, lo! I am urged by renewed solicitations not to suffer my lectures, which certain persons had carefully, faithfully, and not without great labor, taken down, to be lost to the world. My purpose still remained unaltered; only I promised what for a long time I had been thinking of, to write something on the subject in the French language, that my countrymen might not be without the means of being enabled to understand so useful a book when perusing it. Whilst I am thinking of making this attempt, suddenly, and contrary to my first design, it occurred to me, by what impulse I know not, to compose in Latin, only as it were in the way of trial, an exposition of one Psalm. When I found that my success corresponded to my desire far beyond what I had ventured to anticipate, I was encouraged, and accordingly began to make the same attempt in a few other Psalms. On perceiving this, my intimate friends, as if in this way they held me bound, urged me with the greater confidence not to desist from my course. One reason which made me comply with their solicitations, and which also had from the commencement induced me to make this first attempt, was an apprehension that at some future period what had been taken down from my lectures, might be published to the world contrary to my wishes or at least without my knowledge. I can truly say, that I was drawn to execute this work rather from such an apprehension, than led to it from my own free will. At the same time, as I continued to prosecute the work, I began to perceive more distinctly that this was by no means a superfluous undertaking, and I have also felt from my own individual experience, that to readers who are not so exercised, I would furnish important assistance in understanding The Psalms. The varied and resplendid riches which are contained it this treasury it is no easy matter to express in words; so much so, that I well know that whatever I shall be able to say will be far from approaching the excellence of the subject. But as it is better to give to my readers some taste, however small, of the wonderful advantages they will derive from the study of this book, than to be entirely silent on the point, I may be permitted briefly to advert to a matter, the greatness of which does not admit of being fully unfolded. I have been accustomed to call this book, I think not inappropriately, “An Anatomy of all the Parts of the Soul;” for there is not an emotion of which any one can be conscious that is not here represented as in a mirror. Or rather, the Holy Spirit has here drawn to the life all the griefs, sorrows, fears, doubts, hopes, cares, perplexities, in short, all the distracting emotions with which the minds of men are wont to be agitated. The other parts of Scripture contain the commandments which God enjoined his servants to announce to us. But here the prophets themselves, seeing they are exhibited to us as speaking to God, and laying open all their inmost thoughts and affections, call, or rather draw, each of us to the examination of himself in particulars in order that none of the many infirmities to which we are subject, and of the many vices with which we abound, may remain concealed. It is certainly a rare and singular advantage, when all lurking places are discovered, and the heart is brought into the light, purged from that most baneful infection, hypocrisy. In short, as calling upon God is one of the principal means of securing our safety, and as a better and more unerring rule for guiding us in this exercise cannot be found elsewhere than in The Psalms, it follows, that in proportion to the proficiency which a man shall have attained in understanding them, will be his knowledge of the most important part of celestial doctrine. Genuine and earnest prayer proceeds first from a sense of our need, and next, from faith in the promises of God. It is by perusing these inspired compositions, that men will be most effectually awakened to a sense of their maladies, and, at the same time, instructed in seeking remedies for their cure. In a word, whatever may serve to encourage us when we are about to pray to God, is taught us in this book. And not only are the promises of God presented to us in it, but oftentimes there is exhibited to us one standing, as it were, amidst the invitations of God on the one hand, and the impediments of the flesh on the other, girding and preparing himself for prayer: thus teaching us, if at any time we are agitated with a variety of doubts, to resist and fight against them, until the soul, freed and disentangled from all these impediments, rise up to God; and not only so, but even when in the midst of doubts, fears, and apprehensions, let us put forth our efforts in prayer, until we experience some consolation which may calm and bring contentment to our minds. 1111 “Jusqu’a ce que nous sentions quelque allegement qui nous appaise et contente.” –Fr. Although distrust may shut the gate against our prayers, yet we must not allow ourselves to give way, whenever our hearts waver or are agitated with inquietude, but must persevere until faith finally come forth victorious from these conflicts. In many places we may perceive the exercise of the servants of God in prayer so fluctuating, that they are almost overwhelmed by the alternate hope of success and apprehension of failure, and gain the prize only by strenuous exertions. We see on the one hand, the flesh manifesting its infirmity; and on the other, faith putting forth its power; and if it is not so valiant and courageous as might be desired, it is at least prepared to fight until by degrees it acquire perfect strength. But as those things which serve to teach us the true method of praying aright will be found scattered through the whole of this Commentary, I will not now stop to treat of topics which it will be necessary afterwards to repeat, nor detain my readers from proceeding to the work itself. Only it appeared to me to be requisite to show in passing, that this book makes known to us this privilege, which is desirable above all others — that not only is there opened up to us familiar access to God, but also that we have permission and freedom granted us to lay open before him our infirmities which we would be ashamed to confess before men. Besides there is also here prescribed to us an infallible rule for directing us with respect to the right manner of offering to God the sacrifice of praise, which he declares to be most precious in his sight, and of the sweetest odour. There is no other book in which there is to be found more express and magnificent commendations, both of the unparalleled liberality of God towards his Church, and of all his works; there is no other book in which there is recorded so many deliverances nor one in which the evidences and experiences of the fatherly providence and solicitude which God exercises towards us are celebrated with such splendor of diction, and yet with the strictest adherence to truth, in short, there is no other book in which we are more perfectly taught the right manner of praising God, or in which we are more powerfully stirred up to the performance of this religious exercise. Moreover although The Psalms are replete with all the precepts which serve to frame our life to every part of holiness, piety, and righteousness, yet they will principally teach and train us to bear the cross; and the bearing of the cross is a genuine proof of our obedience, since by doing this, we renounce the guidance of our own affections and submit ourselves entirely to God, leaving him to govern us, and to dispose of our life according to his will, so that the afflictions which are the bitterest and most severe to our nature, become sweet to us, because they proceed from him. In one word, not only will we here find general commendations of the goodness of God, which may teach men to repose themselves in him alone, and to seek all their happiness solely in him; and which are intended to teach true believers with their whole hearts confidently to look to him for help in all their necessities; but we will also find that the free remission of sins, which alone reconciles God towards us and procures for us settled peace with him, 1212 “Et nous acquiert tranquillite de conscience devant luy.”— Fr. “And acquires for us tranquillity of conscience before him.” is so set forth and magnified, as that here there is nothing wanting which relates to the knowledge of eternal salvation.
Now, if my readers derive any fruit and advantage from the labor which I have bestowed in writing these Commentaries, I would have them to understand that the small measure of experience which I have had by the conflicts with which the Lord has exercised me, has in no ordinary degree assisted me, not only in applying to present use whatever instruction could be gathered from these divine compositions, but also in more easily comprehending the design of each of the writers. And as David holds the principal place among them, it has greatly aided me in understanding more fully the complaints made by him of the internal afflictions which the Church had to sustain through those who gave themselves out to be her members, that I had suffered the same or similar things from the domestic enemies of the Church. For although I follow David at a great distance, and come far short of equaling him; or rather, although in aspiring slowly and with great difficulty to attain to the many virtues in which he excelled, I still feel myself tarnished with the contrary vices; yet if I have any things in common with him, I have no hesitation in comparing myself with him. In reading the instances of his faith, patience, fervor, zeal, and integrity, it has, as it ought, drawn from me unnumbered groans and sighs, that I am so far from approaching them; but it has, notwithstanding, been of very great advantage to me to behold in him as in a mirror, both the commencement of my calling, and the continued course of my function; so that I know the more assuredly, that whatever that most illustrious king and prophet suffered, was exhibited to me by God as an example for imitation. My condition, no doubt, is much inferior to his, and it is unnecessary for me to stay to show this. But as he was taken from the sheepfold, and elevated to the rank of supreme authority; so God having taken me from my originally obscure and humble condition, has reckoned me worthy of being invested with the honorable office of a preacher and minister of the gospel. When I was as yet a very little boy, my father had destined me for the study of theology. But afterwards when he considered that the legal profession commonly raised those who followed it to wealth this prospect induced him suddenly to change his purpose. Thus it came to pass, that I was withdrawn from the study of philosophy, and was put to the study of law. To this pursuit I endeavored faithfully to apply myself in obedience to the will of my father; but God, by the secret guidance of his providence, at length gave a different direction to my course. And first, since I was too obstinately devoted to the superstitions of Popery to be easily extricated from so profound an abyss of mire, God by a sudden conversion subdued and brought my mind to a teachable frame, which was more hardened in such matters than might have been expected from one at my early period of life. Having thus received some taste and knowledge of true godliness I was immediately inflamed with so intense a desire to make progress therein, that although I did not altogether leave off other studies, I yet pursued them with less ardor. I was quite surprised to find that before a year had elapsed, all who had any desire after purer doctrine were continually coming to me to learn, although I myself was as yet but a mere novice and tyro. Being of a disposition somewhat unpolished and bashful, which led me always to love the shade and retirement, I then began to seek some secluded corner where I might be withdrawn from the public view; but so far from being able to accomplish the object of my be desire, all my retreats were like public schools. In short, whilst my one great object was to live in seclusion without being known, God so led me about through different turnings and changes, that he never permitted me to rest in any place, until, in spite of my natural disposition, he brought me forth to public notice. Leaving my native country, France, I in fact retired into Germany, expressly for the purpose of being able there to enjoy in some obscure corner the repose which I had always desired, and which had been so long denied me. But lo! whilst I lay hidden at Basle, and known only to a few people, many faithful and holy persons were burnt alive in France; and the report of these burnings having reached foreign nations, they excited the strongest disapprobation among a great part of the Germans, whose indignation was kindled against the authors of such tyranny. In order to allay this indignation, certain wicked and lying pamphlets were circulated, stating that none were treated with such cruelty but Anabaptists and seditious persons, who by their perverse ravings and false opinions, were overthrowing not only religion but also all civil order. Observing that the object which these instruments of the court aimed at by their disguises, was not only that the disgrace of shedding so much innocent blood might remain buried under the false charges and calumnies which they brought against the holy martyrs after their death, but also, that afterwards they might be able to proceed to the utmost extremity in murdering the poor saints without exciting compassion towards them in the breasts of any, it appeared to me, that unless I opposed them to the utmost of my ability, my silence could not be vindicated from the charge of cowardice and treachery. This was the consideration which induced me to publish my Institute of the Christian Religion. My objects were, first, to prove that these reports were false and calumnious, and thus to vindicate my brethren, whose death was precious in the sight of the Lord; and next, that as the same cruelties might very soon after be exercised against many unhappy individuals, foreign nations might be touched with at least some compassion towards them and solicitude about them. When it was then published, it was not that copious and labored work which it now is, but only a small treatise containing a summary of the principal truths of the Christian religion, and it was published with no other design than that men might know what was the faith held by those whom I saw basely and wickedly defamed by those flagitious and perfidious flatterers. That my object was not to acquire fame, appeared from this, that immediately after I left Basle, and particularly from the fact that nobody there knew that I was the author. Wherever else I have gone, I have taken care to conceal that I was the author of that performance; and I had resolved to continue in the same privacy and obscurity, until at length William Farel detained me at Geneva, not so much by counsel and exhortation, as by a dreadful imprecation, which I felt to be as if God had from heaven laid his mighty hand upon me to arrest me. As the most direct road to Strasburg, to which I then intended to retire, was shut up by the wars, I had resolved to pass quickly by Geneva, without staying longer than a single night in that city. A little before this, Popery had been driven from it by the exertions of the excellent person whom I have named, and Peter Viret; but matters were not yet brought to a settled state, and the city was divided into unholy and dangerous factions. Then an individual who now basely apostatised and returned to the Papists, discovered me and made me known to others. Upon this, Farel, who burned with an extraordinary zeal to advance the gospel, immediately strained every nerve to detain me. And after having learned that my heart was set upon devoting myself to private studies for which I wished to keep myself free from other pursuits, and finding that he gained nothing by entreaties, he proceeded to utter an imprecation that God would curse my retirement, and the tranquillity of the studies which I sought, if I should withdraw and refuse to give assistance, when the necessity was so urgent. By this imprecation I was so stricken with terror, that I desisted from the journey which I had undertaken; but sensible of my natural bashfulness and timidity, I would not bring myself under obligation to discharge any particular office. After that, four months had scarcely elapsed, when, on the one hand, the Anabaptists began to assail us, and, on the other, a certain wicked apostate, who being secretly supported by the influence of some of the magistrates of the city, was thus enabled to give us a great deal of trouble. At the same time, a succession of dissensions fell out in the city 1313 “Cependant surveindrent en la ville seditions les unes sur les autres.” — Fr. which strangely afflicted us. Being, as I acknowledge, naturally of a timid, softer and pusillanimous disposition, I was compelled to encounter these violent tempests as part of my early training; and although I did not sink under them, yet I was not sustained by such greatness of mind, as not to rejoice more than it became me, when, in consequence of certain commotions, I was banished from Geneva. By this means set at liberty and loosed from the tie of my vocation, I resolved to live in a private station, free from the burden and cares of any public charge, when that most excellent servant of Christ, Martin Bucer, employing a similar kind of remonstrance and protestation as that to which Farel had recourse before, drew me back to a new station. Alarmed by the example of Jonas which he set before me, I still continued in the work of teaching. And although I always continued like myself, studiously avoiding celebrity; 1414 “C’est, ascavoir de ne vouloir point apparoistre ou suyvre les grandes assemblees.”—Fr “That is, not wishing to appear before, or wait upon, the great assemblies.” yet I was carried, I know not how, as it were by force to the Imperial assemblies, where, willing or unwilling, I was under the necessity of appearing before the eyes of many. Afterwards, when the Lord having compassion on this city, had allayed the hurtful agitations and broils which prevailed in it, and by his wonderful power had defeated both the wicked counsels and the sanguinary attempts of the disturbers of the Republic, necessity was imposed upon me of returning to my former charge, contrary to my desire and inclination. The welfare of this church, it is true, lay so near my heart, that for its sake I would not have hesitated to lay down my life; but my timidity nevertheless suggested to me many reasons for excusing myself from again willingly taking upon my shoulders so heavy a burden. At length, however, a solemn and conscientious regard to my duty, prevailed with me to consent to return to the flock from which I had been torn; but with what grief, tears, great anxiety and distress I did this, the Lord is my best witness, and many godly persons who would have wished to see me delivered from this painful state, had it not been that that which I feared, and which made me give my consent, prevented them and shut their mouths. Were I to narrate the various conflicts by which the Lord has exercised me since that time, and by what trials he has proved me, it would make a long history. But that I may not become tedious to my readers by a waste of words, I shall content myself with repeating briefly what I have touched upon a little before, that in considering the whole course of the life of David, 1515 “Qu’en considerant tout le discours de la vie de David.“ — Fr. it seemed to me that by his own footsteps he showed me the way, and from this I have experienced no small consolation. As that holy king was harassed by the Philistines and other foreign enemies with continual wars, while he was much more grievously afflicted by the malice and wickedness of some perfidious men amongst his own people, so I can say as to myself, that I have been assailed on all sides, and have scarcely been able to enjoy repose for a single moment, but have always had to sustain some conflict either from enemies without or within the Church. Satan has made many attempts to overthrow the fabric of this Church; and once it came to this, that I, altogether feeble and timorous as I am, was compelled to break and put a stop to his deadly assaults by putting my life in danger, and opposing my person to his blows. Afterwards, for the space of five years, when some wicked libertines were furnished with undue influence, and also some of the common people, corrupted by the allurements and perverse discourse of such persons, desired to obtain the liberty of doing whatever they pleased, without controls I was under the necessity of fighting without ceasing to defend and maintain the discipline of the Church. To these irreligious characters. and despisers of the heavenly doctrine, it was a matter of entire indifference, although the Church should sink into ruin, provided they obtained what they sought, — the power of acting just as they pleased. Many, too, harassed by poverty and hunger, and others impelled by insatiable ambition or avarice and a desire of dishonest gain, were become so frantic, that they chose rather, by throwing all things into confusion, to involve themselves and us in one common ruin, than to remain quiet by living peaceably and honestly. 1616 “Que se tenir quois en vivant paisiblement et honnestement.” — Fr. During the whole of this lengthened period, I think that there is scarcely any of the weapons which are forged in the workshop of Satan, which has not been employed by them in order to obtain their object. And at length matters had come to such a state, that an end could be put to their machinations in no other way than cutting them off by an ignominious death; which was indeed a painful and pitiable spectacle to me. They no doubt deserved the severest punishment, but I always rather desired that they might live in prosperity, and continue safe and untouched; which would have been the case had they not been altogether incorrigible, and obstinately refused to listen to wholesome admonition. The trial of these five years was grievous and hard to bear; but I experienced not less excruciating pain from the malignity of those who ceased not to assail myself and my ministry with their envenomed calumnies. A great proportion of them, it is true, are so blinded by a passion for slander and detraction, that to their great disgracers they betray at once their impudence, while others, however crafty and cunning, cannot so cover or disguise themselves as to escape being shamefully convicted and disgraced; yet when a man has been a hundred times found innocent of a charge brought against him, and when the charge is again repeated without any cause or occasion, it is an indignity hard to bear. Because I affirm and maintain that the world is managed and governed by the secret providence of God, a multitude of presumptuous men rise lip against me, and allege that I represent God as the author of sin. This is so foolish a calumny, that it would of itself quickly come to nothing, did it not meet with persons who have tickled ears, and who take pleasure in feeding upon such discourse. But there are many whose minds are so filled with envy and spleen, or ingratitude, or malignity, that there is no falsehood, however preposterous, yea, even monstrous, which they do not receive, if it is spoken to them. Others endeavor to overthrow God’s eternal purpose of predestination, by which he distinguishes between the reprobate and the elect; others take upon them to defend free will; and forthwith many throw themselves into their ranks, not so much through ignorance as by a perversity of zeal which I know not how to characterise. If they were open and avowed enemies who brought these troubles upon me, the thing might in some way be borne. But that those who shroud themselves under the name of brethren, and not only eat Christ’s sacred bread, but also administer it to others, that those, in short, who loudly boast of being preachers of the gospel, should wage such nefarious war against me, how detestable is it? In this matter I may very justly complain with David,
“Yea, mine own familiar friend, in whom I trusted, who did eat of my bread,
hath lifted up his heel against me,” (Psalm 41:9.)
“For it was not an enemy that reproached me;
but it was thou, a man mine equal, my guide, and mine acquaintance.
We took sweet counsel together, and walked unto the house of God in company,”
(Psalm 55:12, 13, 14.)
Others circulated ridiculous reports concerning my treasures; others, of the extravagant authority and enormous influence which they say I possess; others speak of my delicacies and magnificence. But when a man is content with scanty food and common clothing and does not require from the humblest more frugality than he shows and practices himself, shall it be said that such an one is too sumptuous, and lives in too high a style? As to the power and influence of which they envy me, I wish I could discharge this burden upon them; for they estimate my power by the multitude of affairs, and the vast weight of labors with which I am overwhelmed. And if there are some whom I cannot persuade whilst I am alive that I am not rich, my death at length will prove it. I confess, indeed, that I am not poor; for I desire nothing more than what I have. All these are invented stories, and there is no color whatever for any one of them; but many nevertheless are very easily persuaded of their truth, and applaud them; and the reason is, because the greatest part judge that the only means of cloaking their enormities is to throw all things into disorder, and to confound black and white; and they think that the best and shortest way by which they can obtain full liberty to live with impunity just as they please, is to destroy the authority of Christ’s servants. In addition to these, there are “the hypocritical mockers in feasts,” of whom David complains, (Psalm 35:16;) and I mean by these not only lick-dish characters who seek a meal to fill their belly, 1717 “Et je n’enten pas seulement les frians qui cherchent quelque lippee pour farcir leur ventre.” — Fr. but all those who by false reports seek to obtain the favor of the great. Having been long accustomed to swallow such wrongs as these, I have become almost hardened; yet when the insolence of such characters increased I cannot but sometimes feel my heart wounded with bitter pangs. Nor was it enough that I should be so inhumanly treated by my neighbors. In addition to this, in a distant country towards the frozen ocean, there was raised I know not how, by the frenzy of a few, a storm which afterwards stirred up against me a vast number of persons, who are too much at leisure, and have nothing to do but by their bickering to hinder those who are laboring for the edification of the Church. 1818 “Mais encore ce n’estoit pas assez d’estre traitte ainsi inhumainement par mes voisins, si non qu’en un pays lointain vers la mer glacee le temps se troublast aussi je ne scay comment par la phrenesie d’aucuns, pour puis apres faire lever contre moy comme un nuee de gens qui sont trop de loisir et n’ont que faire s’ils ne s’escarmouschent a empescher ceux qui travaillent a edification.”—Fr. I am still speaking of the internal enemies of the Church—of those who, boasting mightily of the gospel of Christ, nevertheless rush against me with greater impetuosity than against the open adversaries of the Church, because I do not embrace their gross and fictitious notion concerning a carnal way of eating Christ in the sacrament; and of whom I may protest, after the example of David, “I am for peace; but when I speak, they are for war,” (Psalm 120:7.) Moreover, the cruel ingratitude of all of them is manifest in this, that they scruple not to assail both in flank and rear a man who strenuously exerts himself to maintain a cause which they have in common with him and whom therefore they ought to aid and succor. Certainly, if such persons were possessed of even a small portion of humanity, the fury of the Papists which is directed against me with such unbridled violence, would appease the most implacable animosity which they may bear towards me. But since the condition of David was such, that though he had deserved well of his own people, he was nevertheless bitterly hated by many without a cause, as he complains in Psalm 69:4, “I restored that which I took not away,” it afforded me no small consolation when I was groundlessly assailed by the hatred of those who ought to have assisted and solaced me, to conform myself to the example of so great and so excellent a person. This knowledge and experience have been of much service in enabling me to understand The Psalms, so that in my meditations upon them, I did not wander, as it were, in an unknown region. My readers, too, if I mistake not, will observe, that in unfolding the internal affections both of David and of others I discourse upon them as matters of which I have familiar experience. Moreover, since I have labored faithfully to open up this treasure for the use of all the people of God, although what I have done has not been equal to my wishes, yet the attempt which I have made deserves to be received with some measure of favor. Still I only ask that each may judge of my labors with justice and candour, according to the advantage and fruit which he shall derive from them. Certainly, as I have said before, in reading these Commentaries, it will be clearly seen that I have not sought to please, unless in so far as I might at the same time be profitable to others. And, therefore, I have not only observed throughout a simple style of teaching, but in order to be removed the farther from all ostentation, I have also generally abstained from refuting the opinions of others, although this presented a more favorable opportunity for plausible display, and of acquiring the applause of those who shall favor my book with a perusal. I have never touched upon opposite opinions, unless where there was reason to fear, that by being silent respecting them, I might leave my readers in doubt and perplexity. At the same time, I am sensible that it would have been much more agreeable to the taste of many, had I heaped together a great mass of materials which has great show, and acquires fame for the writer; but I have felt nothing to be of more importance than to have a regard to the edification of the Church. May God, who has implanted this desire in my heart, grant by his grace that the success may correspond thereto!
Geneva, July 22, 1557.
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