步履蹣跚的牧人 詩篇註釋序言
摘錄自《更寬廣的生命——加爾文著作文選》John Calvin: The Man with Broader Vision，第四章P.053-063，加爾文（John Calvin)著/陳佐人選譯，校園書房出版社，2011。Commentary on Psalms - Volume 1 THE AUTHOR’S PREFACE JOHN CALVIN
如果神的教會可以藉由閱讀這些註釋獲得益處，正如我自己在寫作中獲益一般，那......
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......
關於此寶藏中的豐富與燦爛奪目，實在難以言喻，如此豐富，以致不論我如何說，都無法表明這一主題的華美。但若能讓我的讀者嘗到一些研讀此書卷的奇妙益處，不管是多麽微小的滋味，都比完全保持緘默更好，因而或可容我簡要論及如此偉大而無窮盡的主題。我經常描述本書卷為“對靈魂全面的剖析”，我相信這是合宜的，因為沒有哪一種我們意識得到的情感不在此得著反照，如同照鏡子一般。或許我們可以說，透過詩篇，聖靈喚醒了人生命中所有哀傷、憂愁、懼怕、懷疑、希望、關心及迷惑的感受，也就是人心思中一切慣於被激起的紛亂情緒。聖經中其他書卷所記載的是關乎神的誡命，以及祂的仆人如何向我們宣告這命令;但在詩篇，先知坦白自己，他們向神申述，展露了內心深處的思維與情感。這些記錄能夠呼喚甚或引發閱讀的每一個人開始反躬自省，不再掩飾任何易於陷入的軟弱及惡習。所有隱蔽被揭開，心靈蒙光照，最致命之荼毒與虛偽得以清除，這些益處價值非凡。
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.
概括說來，呼求神是我們得著平安的一種方法，而論到這種操練，沒有比詩篇更好、更準確的指引。一個人對詩篇所達致的了解與熟練程度，和他在屬天至要教義上的認識，有著連帶的關系。真實與懇切的禱告，首先源自己身的需要，再者是對神應許的信心。人若窮究這些妙發靈機的詩章，將對自己內心的痼疾更有覺悟，進而願意在尋求醫治藥方時受教。總而言之，詩篇教人如何在向神禱告的時候獲得取之不盡的鼓舞。詩篇不單提示神的諸多應許，也時時表明我們是如何站立在神的邀請與身體的軟弱之間，為禱告作預備。這讓我們知道，當各種疑慮紛至攪擾，自己該如何抗拒和抵擋，直至靈魂得著釋放、完全脫離阻礙，高升至神那裏。不僅如此，甚至在懷疑、恐懼與憂慮中，尚未獲得平靜與滿足的心靈安慰之前，詩篇也能幫助我們勉力祈禱。
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.
雖然“不信”可能關閉我們禱告的大門，卻不應容許自己在心靈動蕩或煩躁激動時氣餒，反而應堅守下去，直到信心在這些沖突中得勝。從詩篇中的許多例子我們均可看見，神仆人的禱告原來也是多麽地起伏不定，他們在得勝的盼望與失敗的憂慮之間搖搖欲墜，只能靠刻苦竭力才能贏得獎賞。一方面，肉體顯出其軟弱，另一方面，信心顯明其能力;縱然信心不似所寄望的如此膽壯與勇敢，至少已準備好要作戰到底，直至得到完全的能力。
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.
有關如何正確禱告的教訓均遍見於本註釋中，故不一再贅述以免延誤讀者閱讀。惟我必須趁此申明一個要點，就是此書卷指示了最可羨慕的權利：詩篇不單單對我們開啟了通向神的慣常途徑，還許可我們，得以自由地在神面前揭露軟弱，特別是那些在人前羞於啟齒的部分。
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.
另外，詩篇亦指定了可靠的原則，引領我們以正確的態度向神呈獻讚美的祭，這是神眼中看為最寶貴甜美的香氣。再無別書得以在屬乎神無比的寬容裏(特別是對教會所施的寬容)，尋獲如此之多明確、莊嚴的誡命;再無別書得以記述如此之多的拯救;再無別書得以看見，使用如此華美的措辭，形容蒙天父眷顧與庇護的證據與經歷，同時又是如此直指真理。簡言之，再沒有比這卷書更能教導我們如何正確地讚美神，或是更有力地激發我們實踐敬虔。
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.
再者，雖然詩篇滿是引導全面生活朝向聖潔、敬虔與公義的訓令，不過這些訓令首要的目的，還是要教導與訓練我們背起十字架。背十字架是順服的真實明證，人們藉此放棄了自我情感的掌控，完全順服於神，讓祂按其旨意來掌管與決定我們的人生，最終甚至會讓人本性感到痛苦、嚴厲的患難，均因感到是來自於祂而甘之如飴。一言以蔽之，我們在詩篇中所見，不只是對神美善的頌讚：這美善教人單單安息在祂裏面，惟獨從祂尋求完滿的幸福;這美善也教虔誠的信徒全心全意信賴並尋求神的幫助。除此之外，我們也在詩篇中發現對人類罪愆的白白赦免，這份赦免將促成神與人的覆和，為人取得神同在的平安穩妥。這教導是如此的清晰明白，以致我們幾乎不用再需要其他關乎永恒救恩的知識。
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, 12 is so set forth and magnified, as that here there is nothing wanting which relates to the knowledge of eternal salvation.
讀者若能從我為撰述這些註釋的勞苦中，獲得任何成果與益處，我願他們知道，過往我在種種矛盾沖突中所擁有的渺小經歷(藉著這些沖突，主不斷操練我，而祂的幫助也往往非比尋常)，不單使我更能遵行任何由此神聖篇章所獲得的教訓，也使我更易於明白個別作者的心思。大衛是當中最主要的一位。過往的經歷幫助我更能充分了解他所訴之苦，這些無可避免的內在苦楚，是那些加入教會的人，以及當中的成員所帶來。我也曾經因為教會內部的敵人而如是受苦。雖然我所受的遠遠不如他，絕不足以與大衛並駕齊驅;甚至可以說，即使我希望以緩慢艱辛的步伐，勉力追隨他的許多美德，仍感到自己是被許多醜惡所沾汙。盡管如此，假若我身上有什麽東西勉強可以追得上他，我仍會毫不猶豫地想要與他看齊。
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.
在看到大衛的信心、忍耐、熱情、火熱與正直時，經常因為自覺無法相比，而產生無數的苦楚與嘆息，縱然如此，我仍受益匪淺。他像一面鏡子，反映出我召命生涯的開展與職分的延續，讓我更加確信那些傑出君王與先知的受苦，均是神供我學習的榜樣。我的境遇無疑遠遠不及大衛，這無需多言，然而，如同他是從羊圈中被提拔到至高的權柄，神亦從籍籍無名的卑微地位中，算我為配得作榮耀職分的傳道者與福音的工人。
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.
尚年幼時，父親便決定讓我研讀神學，後來因為考慮到法律專業較能致富，於是他匆匆改變計劃，我便放下哲學轉而研習法律。我努力而忠心地學習，順從父親的心意，但神借其隱蔽的眷顧與引導，最終卻給了我一個不同的方向。首先，因著我是如此執迷於教皇的制度（在早年，我的心思就遠較一般人更為固執），難以從深淵中脫離，神便借著驟然的悔悟，降服、引導我受教。一旦接受了真正敬虔的知識，我立刻感到一股熾熱的願望，要更多地在此項教導上精進；我並未放棄其他的學習，卻已不再如前那般積極追尋。
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.
令人詫異的是，未滿一年，盡管我仍是個見習的新手與初學者，許多有志於純凈教義的人士竟不斷來向我學習。因著單純害羞的性情，我經常隱退角落回避群眾，這目標始終未能達到，所有的退避處最後都變成了公眾的學堂。簡言之，雖然我的計劃一直是要隱姓埋名而不求聞達，神卻引導我經歷不同的轉折與改變，不容許我按自然性情任意停歇，卻將我置於公眾的目光下。
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.
離開了出生地法國，我曾特意前往德國，目的是投身鄉僻，即一心向往卻久候不至的安寧。但，看啊！當我隱居於巴塞爾（Basel）（只有少數人知道），在法國卻有許多忠心與聖潔之士被活活燒死。這些火刑的消息傳到其他國家，引發德國人民群起攻之，他們的憤怒指向這些暴政的始作俑者。為了要緩和這些憤怒，出現了一些邪惡與欺詐的傳單，聲稱無人遭此極刑，除了那些重洗派與叛亂分子以外；他們的邪惡謠言與謊話不只推翻了宗教，也危及整體社會秩序。我目睹法庭這些蒙騙眾人的手段，其目的不僅是想要在這些聖潔的殉道者死後，以各種誣告的罪名與誹謗來掩蓋使他們流如此多無辜人之血的恥辱，也以為這樣就可以在不引起任何人的同情下，繼續用最暴虐的方法殘殺可憐的聖徒——按當時的情況看來，除非竭盡所能地反對他們，我的沈默將無法逃脫“懦弱與奸詐”的罪名。
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.
這些考慮導致我出版了《基督教要義》。我的首要目標是證明這些都是虛假與欺騙，借此為我的弟兄申冤，他們的死在主眼中看為寶貴；其次，同樣的酷刑隨後可能很快會施於其他不幸的人身上，因而其他國家或許會對他們生出些許同情和擔憂。因此，本書的出版就是要總結基督教信仰的基本道理，使人知道，被那些窮兇極惡、背信棄義的奉承者如是卑鄙、刻毒中傷的人，他們所持守的信仰究竟為何。因此，我原本只不過是要寫一本小書，絕非後來這樣一本冗長又艱澀的作品。此書出版的目的絕不是為了名氣，我也在書出版後馬上離開了巴塞爾，那裏無人知道我就是作者。
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.
不論身處何處，我都盡量隱瞞作者身份；我一直努力沈默持守這個秘密，直至法雷爾強留我在日內瓦。他不是商議與勸誡，而是可怕地咒詛，好像神從高天伸出大能的手來逮捕我。戰事封閉了通往斯特拉斯堡的主要道路，就是我原先想退隱的城市，於是我被迫迅速取道日內瓦，盡量不多停留一個晚上。稍久之前，教皇黨才被維若特與先前提及的傑出之士趕走，但事情仍然沒有解決，全城分裂為許多敗壞與危險的黨派。
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.
接著，一位曾卑劣叛教的教皇黨人發現了我，並且告訴其他人，彼時為福音而充滿非凡熱情的法雷爾，馬上竭盡全力強留我。當他知悉我的心願除安身自保之外別無他想，因而對他的懇求不為所動，便咒罵說：如果在緊急需要時退縮、拒絕伸出援手，神必會咒詛我退隱與研修的安寧。這責備使我如此驚慌，以致馬上取消離開的行程。不過，因為秉性內向與膽怯，那時的我仍無意負起任何的具體職責。
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.
大約4個月後，一方面因為重洗派開始攻擊我們，另一方面有邪惡的叛教者在市府官員暗中支持之下帶來很大的麻煩，與此同時，城裏一連串不可思議的紛擾折磨著我們。自認為天性膽怯、委婉與懦弱的我，被迫去面對這些激烈的風暴，當作是一場生命的訓練，雖然沒有被他們擊敗，當這些動蕩導致我遭日內瓦逐離，我反而因為缺乏偉大心志而暗自慶幸。
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 13 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.
我仿佛得著釋放，一瞬間脫離了召命的束縛，便決意要過私人生活，不再承擔公眾職責的擔子與憂慮。但當神最優秀之仆人布塞發出近似法雷爾的嚴詞告誡時，便將我帶向新的人生階段。因他引用約拿的例子來警誡我，我仍繼續教學工作，雖然我的初衷是躲避名譽，卻莫名地被迫上了皇庭；不管願意不願意，都必須在眾人眼前受審。後來，當主對此城施恩慈，以他的奇妙大能平息盛行其中的有害煽動與騷亂，打敗了共和國騷亂者的邪惡計謀與血腥企圖，我便被迫違背願望與性情，重負先前的職責。教會的安康福祉是我心之所系，願為此毫不猶豫地獻上生命，此話屬實，但怯懦仍使我多方逃避責任，不願肩負起如此沈重的擔子。然而，出於對本分責任莊重而謹慎的檢視，我還是說服了自己回到曾經令人痛苦的羊群，只有主可以見證我是如何以哀傷、眼淚、焦慮與苦痛來服事。那時另有許多敬虔的人看到我是如此痛苦，因此建議我離開，但是我並未因此心生畏懼而讓步，反倒要他們不要再多說。
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; 14 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.
若要細數主是如何從起初就用多方沖突、諸般試煉來鍛煉和查驗我的心志，這會是長篇的歷史。我不欲以冗長贅言使讀者生厭，在此只再簡要重述前文所言。在查考大衛的整個生平之後，我感到他人生的每一步都成為我的指引，借此經歷了莫大的安慰。尊貴的君王大衛，在面對非利士人與外族敵人持續爭戰的同時，又被百姓中的奸詐之徒惡毒中傷，我對他那時所說的話深有同感，他說：至於我，四面受敵、未能安度一刻安寧，經常要面對來自教會內外仇敵的沖突。知識與經歷幫助我了解詩篇，以致在默想這些經文時不至於茫然不解。......
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, 15 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. ......
假如我沒有誤解，讀者可以看見在述及大衛與其他人的內心感情時，我好像是在描述自身所熟悉的經驗。此外，我是忠心地為神子民開啓這個寶藏，供大家使用，雖然所作的仍未能達到期望，我盼望自己的努力可以得到大家的接納。不過，真正重要的是讀者能夠以公正和真誠來判斷我的作品，特別是按著是否從中得到益處與果子來判斷.......因為我認為，沒有比使教會得造就更重要的事。願那位在我心中放入此一願望的神，以其恩典賜下合宜的成果！
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. ......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!
