discovery. For who cannot see, that the acts of mind are threefold, viz. of the will, of the understanding, and of both united? It is possible, therefore, that a man may act from the will and not at the same time from the understanding, or from the understanding and not at the same time from the will, or from both united. And is there any improbability in supposing, that the ALMIGHTY, Who is doubtless better acquainted with the mind of man and its acts than even man himself, may have had these different mental acts in view, when, at the commencement of the inspired book of Psalms, He was pleased to deliver the above qualifications to receive His DIVINE BLESSING? Is it, I say, improbable that the ETERNAL FATHER OF MERCY AND OF WISDOM should endeavour to lead His creatures to distinguish in themselves the several principles of their own minds, both by allusion to the three bodily acts of walking, of standing, and of sitting, and by reference to the three distinct evils, called the counsel of the ungodly, the way of sinners, and the seat of the scornful, as applying to those acts? Is there not therefore good ground to conjecture, that by walking in the counsel of the ungodly is meant the evil of thought in man’s understanding; and that by standing in the way of sinners is meant the evil of intention in his will; and that by sitting in the seat of the scornful is meant evil
