and yet is not washed from their filthiness. There is a generation, O how lofty are are their eyes, and their eye-lids are lifted up. There is a generation whose teeth are as swords, and their jaw-teeth are as knives to devour the poor from off the earth, and the needy from among men.” In which words the same ungodly character is set forth that David describes in this Psalm.

Nay, the ungodly are of that presumption, that if they suffer any thing, or if their plans have failed, they glory in having obtained the crown for patience; thus always thinking the best of themselves: concerning whom David says "at all times:" that is, whether it be in prosperity or in adversity, whether they have succeeded or their plans have failed, their ways are polluted and defiled. As if he had said with the apostle, Titus i. 16, "For they are abominable and disobedient, and to every good work reprobate." And again, ver. 15, “To the pure all things are pure; but unto them that are defiled and unbelieving, is nothing pure; but even their mind and conscience is defiled." For the ungodly, who place all their righteousness in works, and rule themselves by their own counsels, cannot be men of all hours, of all works, and of all things, with freedom and indifference. But they cleave to certain works to which they adhere, and in support of which, they war and fight. And hence it is that David says, that their ways are polluted at all times: wishing to say that they are the most so at that time when they seem to be the purest in their own eyes. And therefore, this passage stands against those who place those works which are morally good among those which are not evil; on account of the natural power that the free-will has (as they hold it) to do good. But this text stands directly against them, saying that their ways are polluted "at all times."

The Hebrew does not differ much from this, because to bring forth' is to be unquiet and to be in pains. Wherein he describes the pursuits of the ungodly although apparently good;-that they are not done with a joyful and grateful, but with an unquiet, sad, and grieving mind: for as they have not the richness of the spirit, they cannot do their

good works without a hatred of the law and difficulty ; and this difficulty and disquieted state of mind bring on a sorrow and trouble of conscience. And this it is that pollutes all their good works, that they do them with an unquiet, rebellious, unwilling, and sorrowful heart. Or, if they do them willingly, they are polluted with a still more subtle defilement, because they do them with an eye to their own advantage. And hence they walk in polluted ways at all times, whether they be compelled to their works by threats or allured to them by the hope of advantage; for they never do them from a love of God and his righteousness. O what a mighty word is this! How many does it condemn at this day, who, by doing what is in their power, (as they term it,) intent upon moral virtues, do not observe this iniquity of their heart!

In the Hebrew, "at all times" is joined to that which follows, "Thy judgments are taken away out of his sight." And it is simply said, "are polluted," or, 'bring forth.' As if it were said, Whatever good he does is laborious to him, and yet after all it is unclean. And as we have said before, Psalm i. he calls them ways" when they are rather errors; because they seem to be good outwardly unto men, whereas, they are all the while walking in sheep's clothing, while inwardly they are polluted and ravening wolves.

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And to this unhappy name of the ungodly, whereby their most showy life in the sight of man, is called 'polluted," we are to add this also, that the judgments of God are far out of their sight: wherein has expressed that which he said just before, "God is not in his sight." Thereby wishing to show how much they Thy judgments" (says are without the fear of God. David;) that is, those judgments whereby thou judgest in defence of the poor, when thou risest up, and whereby thou condemnest all who are proud. All these judgments they consider to be so far from them, that they imagine they will never come upon them. And of these same persons, Isaiah says, chap. x. 3, "And what will ye do in the day of visitation, and in the desolation which shall come from afar?

Only observe, therefore. The godly man fears all his works, like Job, even when they are good: so near are the judgments of God to him, before whom no flesh can be justified if he should enter into judgment, Psalm cxliii. But the ungodly man, even when all his ways are polluted, never fears his works at all: so far are the judgments of God from him. Nay, he goes so far in this pride, that he expects to make God his debtor, that is, by his works of condignity, which merit eternal life; and also by his works of congruity and supererogation, as our masters have taught in our day, who ascribe to one momentary act a dignity of merit that deserves eternal glory! But what Turk even, would believe that such things were taught amongst us?

"He shall rule over all his enemies." Hieronymus renders it, "shall despise all his enemies." And indeed, I do not know what the genuine and true signification of the verb JAHIAH is. For in Psalm xii. it is translated, 'I will act confidently in it.' And Habakkuk ii. 3, "In the end it shall speak." And Proverbs xiv. 5, " But a false witness will utter lies." How then shall all these significations be made to agree, to despise,'' to condemn,'' to act with confidence,' and' to bring forth?' Our translator, indeed, always consistent with himself, seems to have understood by ruling,' the same as confidently acting,' which Hieronymus has more expressively rendered despising;' for he that despises, acts confidently, and, as it were, proudly rules over the one conquered.

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John Reuchlin says that the deepest Hebraists understand by that word, 'a meditating in ones own mind,' a preparing any thing by secret consideration,'' a disposing or arranging of any thing,' a speaking of any thing:' which understanding of the word we will for the present follow. So that the sense will be, that the ungodly are so proud, and such despisers of all things in their life, that they look down upon all their troublers or adversaries with confidence, and speak against them in a way of despising, as if they could receive no harm from them. But if the translator had rendered it by a neuter

verb, or an impersonal verb, the sense would have been clearer, and would have agreed better both with that which precedes and that which succeeds; in this way,He despises all his troubles: that is, he is so secure, the judgments of God are so far from him and from his sight, that he only laughs even when the punishments that shall fall upon the wicked are declared unto him, for he thinks that they do not belong to him, so contemptuously does he think of them and speak against them.

And this understanding of the passage is favoured by that which went before, where David says that the judgments of God were despised, by which tribulation is threatened and brought upon the wicked.--And moreover, ZORCERAF does not signify enemies but oppressors: that is, those who reduce him to straits and trouble him as it is expresed, Psalm iii. & vi. And the scripture ascribes this contempt of punishment to the wicked every where. Thus Amos ix. 10, "All the sinners of my people shall die by the sword, which say, The evil shall not overtake nor prevent us." And again, Isaiah xxviii. 15, "Ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us.” Hence, this verb in this passage signifies not only to speak, but to speak with confidence, and to speak with contempt, as a lord and a superior is wont to speak. And hence, we may thus understand that passage of Proverbs xiv. 5, " But a false witness will utter lies:" that is, he speaks lies with confidence and a contempt of all consequences, not fearing the punishment of of his lying. And indeed, the following verse shows that this is the meaning of the when it says, passage,

Ver. 6. For he hath said in his heart, I shall not be moved from generation to generation, without evil.

Bohold here, the despiser of future tribulation and of the judgment of God! Our translator, however, not expressing the Hebrew, has given a contrary sense, such a sense as the text has not. For this translation sounds

as if the ungodly had proposed to himself always to do evil, whereas David's meaning is, that he says he shall never be moved with evil, wherefore I make the punctuation and the Hebrew sense to be thus-' He hath said in his heart, I shall not be moved from generation to generation, as not being in evil.' And this is the way in which Hieronymus renders it, though he makes a little difference, saying, 'He hath said in his heart, I shall not be moved from generation to generation; I shall be free from evil:' adding the verb, I shall be,' which, in the Hebrew, is understood.

The meaning therefore is plainly thus, the ungodly man contemptuously speaks of all the evils that are denounced against him: saying, 'I shall not be moved for ever: I shall be free from evil to all generations.' Hence, the sense in both parts of the verse is the same, and the one is only a repetition of the other. And there is a Hebrew idiom in the verb I shall be moved:' as we have it in Psalm xv. 5, " He that doeth these things shall never be moved." And again in Psalm cxxv. 1, "They that trust in the Lord shall be as mount Zion, which cannot be moved, but abideth for ever." herein is intimated that fear and trembling of conscience which is often felt; and which is set forth negatively, Isaiah xxviii. 16, "And he that believeth shall not make haste:" and affirmatively Psalm i. 4, "But the ungodly are not so, but are like the chaff which the wind driveth away.

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Ver. 7.-His mouth is full of cursing and bitterness ; and under his tongue is pain, labour, and grief.

Hieronymus translates the verse thus: His mouth is full of cursing, and deceit, and avarice: under his tongue is mischief and vanity.' First of all it is evident that our translator has erred in the word UMIRMOS, bitterness; which Hieronymus has rendered from the Hebrew, and that properly, and deceit.' For we have it thus translated also, Psalm xv. 4, "He that hath sworn to his neighbour with deceit." For the word that signifies' bitterness,' has not the Mem, the substantial