wholly unknown unto men :-that he is the "blessed" man who loves the law of God. It is, indeed, a short definition, but it contains a savour that is contrary to all human ideas, and especially to human wisdom.-But, first of all, let us consider the grammatical signification of this passage, with respect to the Theology contained

in it.

In the Hebrew, the word "blessed" is a plural noun, ASHRE (blessednesses); that is, all blessednesses are the portion of that man who has not gone away, &c. As though it were said, All things are well with that man who, &c. Why do you hold any dispute? Why draw vain conclusions? If a man has found that pearl of great price, to love the law of God and to be separate from the ungodly, all blessednesses belong to that man: but, if he does not find this jewel, he will seek for all blessednesses, but will never find one.' For as all things are pure unto the pure, so all things are lovely unto the loving, all things good unto the good: and, universally, such as thou art thyself, such is God himself unto thee, though he is not a creature. He is perverse unto the perverse, and holy unto the holy. Hence nothing can be good or saving unto him who is evil; nothing sweet unto him unto whom the law of God is not sweet.

It is well known that "to walk," and 'to go,' are used in the scripture mode of expression, figuratively, and are of the same signification, as to have to life and conversation. As in Psalm xv. 2, "He that walketh uprightly." And Psalm ci. 6, "He that walketh in a perfect way he shall serve me." And again, Rom. viii. 1, "There is no condemnation to them-who walk not after the flesh."

The word " counsel" is without doubt here to be received as signifying decrees and doctrines: seeing that, no society of men exists without being formed and preserved by decrees and laws. David, however, by this term strikes at the pride and reprobate temerity of the ungodly. First, because they will not humble themselves so far as to walk in the law of the Lord, but rule themselves by their own counsel. And then, he calls it

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their "counsel," because it is their prudence, and the way that seems to them to be without error. For this is the destruction of the ungodly-their being prudent in their own eyes and in their own esteem, and clothing their errors in the garb of prudence and of the right way. For, if they came to men in the open garb of error, it would not be so distinguishing a mark of blessedness not to walk with them. But David does not here say ' in the folly of the ungodly' or in the error of the ungodly.' And therefore, he admonishes us to guard with all diligence against the appearance of what is right, that the devil transformed into an angel of light do not seduce us by his craftiness. And he contrasts the counsel of the wicked with the law of the Lord, that we may learn to beware of wolves in sheep's clothing; who are always ready to give counsel to all, to teach all, and to offer assistance unto all, when they are of all men the least qualified so to do.

The "ungodly" man, who in the Hebrew is called RASCHA, is by Hilary most rightly defined to be he who thinks evilly concerning God.' For ungodliness is properly the sin of unbelief, and is committed in the heart. But the term has been variously translated, and differently at different times. Do thou therefore always understand these two to be contrary the one to the other,-faith in God, and ungodliness: even as also, the law of God, and the counsel of men. For when we speak of godliness and ungodliness, we do not speak of actions but of thoughts: that is, of the fountain-spring of actions. Because he who is rightly taught concerning God, cannot but do what is right, and show forth a good life. For, if the just man fall even seven times a day, he shall rise again: but the ungoldly rush wholly into evil and do not rise again. These, because they are in unbe-` lief, do not one good work, though every thing that they do may have a fair appearance, being that shade that covers behemoth, Job xl. 22, whereby they deceive themselves and draw in the simple.-Hence, he is godly who lives by faith, and he who lives in unbelief is ungodly.

Who are "sinners" we may plainly see; for this is the outward man of the ungodly; but the counsel and the ungodly man that are hidden in the heart we see not. Here therefore, David is speaking of those works, actions, and ways which appear outwardly and this he calls the way," because now, the counsel is supposed to have come forth into habit and practice, as they say, and because they here commit outwardly the evil which they imagined inwardly. But this "way," as I have observed, is for the most part of a better outward show than even that of the godly. For as to those grosser sinners, any one might easily beware of them without this admonition; or at least, might know them.

The term "stood," descriptively represents their obstinacy, stiff-neckedness; wherein they harden themselves and make their excuses in words of malice, having become incorrigible in their ungodliness, as considering it to be godliness. For to stand,' in the figurative manner of scripture expression, signifies to be firm and fixed: as in Rom. xiv.4. "To his own master he standeth or falleth. Yea, he shall be holden up, for God is able to make him stand." Hence the word 'column' is by the Hebrews derived from their verb to stand, as is the word 'statue' among the Latins. For this is the very self-excuse and self-hardening of the ungodly-their appearing to themselves to live rightly and to shine in the external show of works above all others.

With respect to the term "seat,"-to sit in the seat, is, to teach, to act the instructor and teacher: as in Matt. xxiii. 2. "The scribes sit in Moses' chair." So, to sit on a throne is to reign or act as king: as we frequently find it expressed in the Books of Kings. So also, to sit on a chair of state, signifies to act as ruler; and, to sit on a tribunal, to act as judge.

In respect of" pestilence," though the translation is not literal, yet it is very forcible. The word in the Hebrew is of the mockers,' or of the scornful.' But the scornful are they at whom he strikes in the Psalms under the terms deceitful,' and 'false tongues;' as

being those who under a show of sound doctrine diffuse the poison of erroneous doctrine. For the pestilence among bodies is not half so contagious as that of ungodly doctrine among minds; "Their word, (saith the Apostle, 2 Tim. ii.) will eat as doth a canker." And even as the wise are called the health of the world, Wisdom vi.; so these ungodly are rightly called the pestilence of the world. And what mockery can be more pestilential, than to administer deadly poison unto souls that are thirsting after the purity of the truth?

David, therefore, according to that usual manner adopted throughout the church of distinguishing the good life from the evil by faith and walk, the former distinguishing the godly from the ungodly, the latter saints from sinners, here describes these two states, and to them adds a third. For, after ungodliness has infected a man inwardly in his thoughts, and outwardly in his life, it would have no farther to go, did it not rush forth and draw others along with it into the same perdition. And therefore, it is not contented in itself at the being wicked in thought and wicked in life, unless it teach others ungodliness also.--So far, concerning the grammatical part.

And this also is especially to be remarked in the scriptures-how wisely it omits to mention the names of sects and persons. For this Psalm without doubt strikes first at the people of the Jews; as the apostle saith, "to the Jew first and also to the Greek." And Rom. iii. "We know that what things soever the law saith, it saith to them who are under the law." Yet David does not say, 'Blessed is the Jew,' or Blessed is that certain person: nor does he say, In the counsel of the Gentiles, or of these or those certain persons; but absolutely, "Blessed is the man;" and, "the counsel of the ungodly;" and, "in the way of sinners;" and also, "in the seat of the scornful;" whoever they may be, for there is no respect of persons with God.

And this was highly necessary to be done, that the Word of God, as it is eternal, should apply to all ages of mankind. For although manners, persons, places, and

ages.

customs, may vary in different times, yet both godliness and ungodliness are the same in all Hence we see, that the prophets used the same scriptures against the false prophets, the apostles against the false apostles, and the true teachers against heretics, though they found not in those scriptures the names of the prophets, or the apostles, or the teachers, or their adversaries, but the godly and ungodly described only.

Moreover, if any particular person were mentioned, then the rest would not believe that the evil which was spoken of belonged to them; or, that the good which was spoken of belonged to them only. Even as the Jews apply to themselves, all the good that was spoken to the seed of Abraham and to Israel. At whom, first, this Psalm undoubtedly strikes, as I before observed.— Hence we also, after the example of the holy fathers, apply this Psalm to the generation in which we live; or rather, we follow it while it leads us thereunto; seeing that it goes before us arraigning all the ungodly; and is rather found of us already doing this, than made by us to do it.

Therefore, saith David, "Blessed is the man that hath not walked;" that is, while there are so many millions of the ungodly around us, that you may well say with Psalm xii. 1, "Help, Lord, for the godly man ceaseth, for the faithful fail from among the children of men." And as Micah also saith, chap. vii. "The good man is perished out of the earth, and there is none upright among men."-And is he not a blessed man, and a man truly strong in the faith, who, in the midst of so great a multitude, does not walk in the broad way! y? who, moreover, suffers from the same, reproaches and many evils, and yet, does not so consent unto them as to walk with them? and who is not deceived by the most specious counsel of the ungodly, which might deceive the very elect? It is a great thing not to be overcome by riches, pleasures, and honours: but, to overcome the specious righteousness and wisdom of the ungodly, which direct their attack most of all against pure faith, is the greatest of all victories!