faith, so that however much he was disquieted, he reposed in God. Thus the godly never fail in ultimately proving victorious over all their fears, whereas the ungodly, who do not rely upon God, are overwhelmed with despair, even when they meet with the smallest perils. Some think there is here a change of tenses; and, therefore, translate the verbs into the future tense, I will lay me down and will sleep, and will awake, because immediately after a verb of the future is subjoined, The Lord shall uphold me. But as he expresses, by these last words, a continuous act, I thought it unnecessary to change the tenses in the three first verbs. Still we ought to know, that this confidence of safety is not to be referred peculiarly to the time of his affliction, or, at least, is not to be limited to it for, in my judgment, David rather declares how much good he had obtained by means of faith and prayer; namely, the peaceful and undisturbed state of a well regulated mind. This he expresses metaphorically, when he says, that he did the ordinary actions of life without being disturbed by fear. "I have not lain," says he, "waking and restless on my bed; but I have slept soundly, whereas such manner of sleeping does not generally happen to those who are full of thought and fear." But let us particularly notice that David came to have this confidence of safety from the protection of God, and not from stupidity of mind. Even the wicked are kept fast asleep through an intoxication of mind, while they dream of having made a covenant with death. It was otherwise with David, who found rest on no other ground but because he was upheld by the power of God, and defended by his help. In the next verse, he enlarges upon the incalculable efficacy of this confidence, of which all the godly have some understanding, from their experience of the divine protection. As the power of God is infinite, so they conclude that it shall be invincible against all the assaults, outrages, preparations, and forces of the whole world. And, indeed, unless we ascribe this honour to God, our courage shall be always failing us. Let us, therefore, learn, when in dangers, not to measure the assistance of God after the manner of man, but to despise whatever terrors may stand in our way, inasmuch as all the attempts

which men may make against God, are of little or no

account.

7. Arise, O Lord, save me, O my God; for thou hast smitten all mine enemies upon the cheek-bone; thou hast broken the teeth of the ungodly.

8. Salvation belongeth unto the Lord; thy blessing is upon thy people. Selah.

7. Arise, O Lord. As in the former verses David boasted of his quiet state, it would now appear he desires of the Lord to be preserved in safety during the whole of his life; as if he had said, Lord, since thou hast overthrown my enemies, grant that this thy goodness may follow me, and be continued even to the end of my course. But because it

is no uncommon thing for David, in the Psalms, to mingle together various affections, it seems more probable, that, after having made mention of his confidence in God, he returns again to make the same prayers as at the beginning.' He therefore asks to be preserved, because he was in eminent peril. What follows concerning the smiting of his enemies, may be explained in two ways: either that in praying he calls to his remembrance his former victories, or that having experienced the assistance of God, and obtained the answer of his prayers, he now follows it up by thanksgiving: and this last meaning I am much inclined to adopt. In the first place, then, he declares that he fled to God for help in dangers, and humbly prayed for deliverance; and after salvation had been granted him, he gives thanks, by which he testifies, that he acknowledged God to be the author of the deliverance which he had obtained.2

8. Salvation belongeth unto the Lord. Because is some

A faire les mesmes prieres qu'au commencement.-Fr.

2 Et puis a cause qu'il a obtenu cela, c'est à dire, qu'il est demeuré, en sauveté, il luy en rend graces; tesmoignant par cela qu'il tient de Dieu sa deliverance et la recognoist de luy.-Fr. And then having obtained this, that is to say, having been preserved in safety, he gives thanks to God; testifying by this, that he owed his deliverance to him, and recognised it as coming from him.

times used by the Hebrews for , Min, some not improperly translate this clause, Salvation is of the Lord. I, however, consider the natural and obvious meaning to be simply this, that salvation or deliverance is only in the hands of God. By these words, David not only claims the office and praise of saving for God alone, tacitly opposing his power to all human succour; but also declares, that although a thousand deaths hang over his people, yet this cannot render God unable to save them, or prevent him from speedily sending forth without any effort, the deliverance which he is always able to impart. In the end of the psalm, David affirms that this was vouchsafed, not so much to him as an individual, as to the whole people, that the universal Church, whose welfare depended on the safety and prosperity of his kingdom, might be preserved from destruction. David, therefore, acknowledges the dispersion of this wicked conspiracy to have been owing to the care which God had about the safety of his Church. From this passage we learn, that the Church shall always be delivered from the calamities which befall her, because God who is able to save her, will never withdraw his grace and blessing from her.

PSALM IV.

After David in the beginning of the psalm has prayed to God to help him, he immediately turns his discourse to his enemies, and depending on the promise of God, triumphs over them as a conqueror. He, therefore, teaches us by his example, that as often as we are weighed down by adversity, or involved in very great distress, we ought to meditate upon the promises of God, in which the hope of salvation is held forth to us, so that defending ourselves by this shield, we may break through all the temptations which assail us.

To the chief musician on Neginoth. A psalm of David.

It is uncertain at what time this psalm was composed. But from the tenor of it, it is conjectured, with probability, that David was then

a fugitive and an exile. I therefore refer it to the time when he was persecuted by Saul. If, however, any person is disposed rather to understand it as referring to the time when he was compelled by the conspiracy of Absalom to secure his safety by flight, I will not greatly contend about the matter. But as, a little after, he uses an expression, namely, "How long?" (verse 3,)1 which indicates that he had a lengthened struggle, the opinion which I have already brought forward is the more probable. For we know with what varied trials he was harassed, before he obtained complete deliverance, from the time when Saul began to be his enemy. Concerning the words which are contained in this verse, I shall only make one or two brief observations. Some translate the word л, Lamnetsah, for ever; and they say that it was the commencement of a common song, to the tune of which this psalm was composed: but this I reject as a forced translation. Others, with more truth, are of opinion, that, Menetsah, signifies one who excels and surpasses all others. But because expositors are not agreed as to the particular kind of excellence and dignity here spoken of, let it suffice, that by this word is denoted the chief master or president of the band. I do not approve of rendering the word, conqueror; for although it answers to the subject-matter of the present psalm, yet it does not at all suit other places where we shall find the same Hebrew word used. With respect to the second word, Neginoth, I think it comes from the verb ¡, Nagan, which signifies to strike or sound; and, therefore, I doubt not, but it was an instrument of music. Whence it follows, that this psalm was designed to be sung, not only with the voice, but also with musical instruments, which were presided over, and regulated by the chief musician of whom we have just now spoken.

1. Answer me when I cry, O God of my righteousness; thou hast enlarged me in distress; have pity upon me, and hear my prayer.

IN these words there is shown the faith of David, who, although brought to the uttermost distress, and indeed almost consumed by a long series of calamities, did not sink under his sorrow; nor was he so broken in heart as to be prevented from betaking himself to God his deliverer. By his praying,

1 Ascavoir, Jusques à quand, a vers. 3.-Fr.

2 Et ils disent que c'estoit le commencement d'une chanson commune au chant de laquelle ce pseaume a este compose.-Fr.

3 Le principal chantre, ou maitre de la musique qui avoit charge de mettre les pseaumes en chants et accords.-Fr. The chief singer or leader of the music who had the charge of setting the psalms to tunes and harmonies.

he testified, that when utterly deprived of all earthly succour, there yet remained for him hope in God. Moreover, he calls him the God of his righteousness, which is the same thing as if he had called him the vindicator of his right;1 and he appeals to God, because all men everywhere condemned him, and his innocence was borne down by the slanderous reports of his enemies and the perverse judgments of the common people. And this cruel and unjust treatment which David met with, ought to be carefully marked. For while nothing is more painful to us than to be falsely condemned, and to endure, at one and the same time, wrongful violence and slander; yet to be ill spoken of for doing well, is an affliction which daily befalls the saints. And it becomes them to be so exercised under it as to turn away from all the enticements of the world, and to depend wholly upon God alone. Righteousness, therefore, is here to be understood of a good cause, of which David makes God the witness, while he complains of the malicious and wrongful conduct of men towards him; and, by his example, he teaches us, that if at any time our uprightness is not seen and acknowledged by the world, we ought not on that account to despond, inasmuch as we have one in heaven to vindicate our cause. Even the heathen have said there is no better stage for virtue than a man's own conscience. But it is a consolation far surpassing this, to know when men vaunt themselves over us wrongfully, that we are standing in the view of God and of the angels. Paul, we know, was endued with courage arising from this source, (1 Cor. iv. 5,) for when many evil reports were spread abroad concerning him among the Corinthians, he appeals to the judgment-seat of God. Isaiah also, fortified by the same confidence, (1. 6, and following verse,) despises all the slanders by which his enemies calumniated him. If, therefore, we cannot find justice anywhere in the world, the only support of our patience is to look to God, and to rest contented with the equity of his judgment.

It may, however, be asked, by way of objection, Since all

1 Mon protecteur, celuy qui maintient mon droict.-Fr. My protector, he who maintains my right.