(John Calvin, “The Author’s Preface,” Commentary on the Book of 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. 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, is so set forth and magnified, as that here there is nothing wanting which relates to the knowledge of eternal salvation.