Martin Bucer's commentary on the Psalms

[Reformed Covenanter]

When reading Frank James' book on Peter Martyr Vermigli, I noticed that he referred to Martin Bucer's commentary on the Psalms. There seems to be an English translation of some extracts of the commentary (see the reference here), but I am struggling to find any of it online. Does anyone here have access to any of it?

 

[C. M. Sheffield]

No. But I'd love to get my hands on a copy. You can never have too many commentaries on the Psalms.

 

[Regi Addictissimus]

I am after the Psalms commentaries from Bucer, Beza, Rollock, and Wolfgang Musculus. It is tragic so many precious works remain locked away in Latin.
There are excerpts from all the above in the Reformation Commentary on Scripture series. Here is an excerpt from
Here is an excerpt from Bucer commenting on Psalm 42 taken from RCS:

He compares the present calamity, which was continuously piling up, to the prior blessedness which he had enjoyed also on other occasions, but chiefly in the holy festivals. For he counted it his highest joy to see the preaching of God filled and passionate with reverence. Now there was a calamity that was in its own right the very greatest, and not of the sort he had experienced before, namely, that he should be most miserably cast out from the kingdom so miraculously majestic and peaceful and be shamefully banished from the royal city, into which he had transferred the tabernacle of the covenant with such great pomp, where he had most splendidly established all things not only of religion but also of the kingdom. In addition to these problems, there was no safe place to flee, with a meager band of soldiers which would escort him while he was fleeing. Meanwhile his most beloved wives were bedded in the whole sight of Israel as a certain sign that he had been thoroughly rejected by God, and that was believed to such an extent that he was thrown out by the whole people. Besides, he did not suffer these things from foreigners but specifically from his own beloved son, and therefore by the force of the entire kingdom, for the peace and safety of which he had suffered such great dangers. Likewise, he suffered by the counsels of those who were of first authority in the kingdom. Finally he suffered the insults most impudently given by any of the most wicked persons. And after all these things, when this great enemy had been destroyed and the people now desired to take back their king, another son of Belial, the author of a new rebellion, was stirred up. These things were as if the sluice gates of heaven were opened, as if certain seas of evil in vast waves and storms flooded him, tossed him about and vexed him, and led him near to death.

And another from Psalm 38:

David gives four reasons for his clemency, on account of which, however greatly tormented by a most savage disease and forsaken by his friends, nevertheless he would not answer his enemies’ sham charges. He kept his silence like a mute and deaf person. The first and foremost reason is that he inwardly depended on God. And he did not doubt that in time he would be heard while praying for the pardon of his sins. Therefore while awaiting that the pardon he turned a deaf ear to all the slanders of the wicked. (He sings this in verse 16.)

The second reason flows from the first, namely, that while praying he had said—that is, he had desired in his heart—“Do not let my enemies boast over me, my enemies who insult me, when my foot had slipped,” that is, when he was bent toward ruin. He knew that however much God was angry with him, he is loved; although his enemies hate him, they do not try to destroy him so much as the glory of God. Thus he correctly said, “I have become silent as a result of however many are all the false accusations and defamations of my enemies. For I spoke and prayed in my heart, ‘Let them not gain the victory over me, in which they would not delight in my sins but fight against my piety and righteousness: I know that in the end God will provide. Therefore I restrain myself and do not respond, although they should say many false and dreadful things against me.’ ” (This is verse 17.)

The third reason is the vehemence and length of the disease. Accordingly he was persuaded that God would not oppress him forever with such great evils. And so the anger of God had continuously ravaged him so that plainly he already had been made lame and was being tormented with a continuous sorrow, so that there was hope that the Lord would also immediately declare his forbearance, so becoming mute to all things, while the most loving, kindly disposed Father was standing ready so that he might personally drive away all evil things. Accordingly in fact it must be said that truly the chastisement of the Lord would humble the saints and lead them into the greatest trouble as well as clemency.

The fourth reason of clemency was that, because he had already entirely acknowledged and confessed his own sin, truly sorrowing over it, he would no longer torture himself so severely on account of these things, because those sins were by far the greatest torment to him. Moreover, when he is so dejected and contrite in heart, God cannot postpone consolation and help for so long. For this reason he also addressed this reason first out of his own clemency and patience, then out of hope and confidence. It would be in a short time that God would respond and answer favorably. Holy Psalms.16