grave, solemn, and practical, and in no respect unworthy the rest of the poem. There are many other examples to be found in the Psalms; but it must be confessed, few of them are equal, and none of them superior to this. I shall select another specimen from Isaiah; and the more willingly, because, in it, as in other passages of the same author, the common division into chapters has greatly obscured that most elegant writer, by absurdly breaking the unity of a very interesting poem, and connecting each part with matter which is totally foreign to the subject. If we unite the conclusion of the ninth chapter with the beginning of the tenth, we shall find a complete and connected prophecy against the kingdom of Israel or Samaria. It is replete with terror and solemnity, and possesses a degree of force and sublimity to which the Idyllium seldom rises; though it preserves the form of the Idyllium so perfect and express, that it cannot with propriety be referred to any other class. The poem consists of four parts, each of which contains a denunciation of vengeance against the crimes of this rebellious people, vehemently accusing them of some atrocious offence, and distinctly marking out the particular punishment. In the first, the pride and ostentation of the Israelites is reproved; in the second, the obduracy of their spirit, and the general depravation of their morals ; in the third, their audacious impiety, which rages like a flame, destroying and laying waste the nation; and lastly, their iniquity is set forth as demonstrated in their partial administration of justice, and their oppression of the poor. To each of these a specific punishment is an 6 ISAI. ix. 8.-x. 4. "In one MS. a vacant space is left after Isa. x. 4, "but no space of the same kind at the end of chap. ix. In another MS. “after chap. x. 4, a space of one line is interposed." K. nexed; and a clause, declaratory of a further reserve of the divine vengeance is added, which forms the epode, and is admirably calculated to exaggerate the horror of the prediction: "For all this his anger is not turned away; "But his hand is still stretched out." The examples which I have hitherto produced will, at first view, explain their own nature and kind; there are, however, others, and probably not a few, (in the book of Psalms particularly) which may equally be accounted of the Idyllium species. I have principally in contemplation those, in which some particular subject is treated in a more copious and regular manner, than is usual in compositions strictly lyric. Such is the hundred and fourth Psalm, which demonstrates the glory of the infinite Creator, from the wisdom, beauty, and variety of his works. The poet embellishes this noble subject with the clearest and most splendid colouring of language; and with imagery the most magnificent, lively, diversified, and pleasing, at the same time select, and happily adapted to the subject. There is nothing of the kind extant, indeed nothing can be conceived, more perfect than this hymn, whether it be considered with respect to its intrinsic beauties, or as a model of that species of composition. Miraculous exertions of the divine power have something in them which at first strikes the inattentive mind with a strong sentiment of sublimity and awe but the true subject of praise, the most worthy of God, and the best adapted to impress upon the heart of man a fervent and permanent sense of piety, is drawn from the contemplation of his power in the creation of this infinite All, his wisdom in arranging and adorning it, his providence in sustaining, and his mercy in the regulation of its minutest parts, and in ordering and di recting the affairs of men. The Greek hymns consisted chiefly of fables, and these fables regarded persons and events, which were neither laudable in themselves, nor greatly to be admired; indeed I do not recollect any that are extant of this sublime nature, except that of the famous stoic Cleanthes, which is inscribed to Jove, that is to God the Creator, or as he expresses himself, "to the Eternal Mind, the Creator and Governor of Nature." It is doubtless a most noble monument of ancient wisdom, and replete with truths not less solid than magnificent. For the sentiments of the philosopher concerning the divine power, concerning the harmony of nature, and the supreme laws, concerning the folly and unhappiness of wicked men, who are unceasingly subject to the pain and perturbation of a troubled spirit; and above all, the ardent supplication for the divine assistance, in order to enable him to celebrate the praises of the omnipotent Deity in a suitable manner, and in a perpetual strain of praise and adoration; all of these breathe so true and unaffected a spirit of piety, that they seem in some measure to approach the excellence of the sacred poetry. The hymn of David, which I have just mentioned, deservedly occupies the first place in this class of poems; that which comes nearest to it, as well in the conduct of the poem as in the beauty of the style, is another of the same author. It celebrates the omniscience of the Deity, and the incomparable art and design displayed in the formation of the human body; if it be excelled (as perhaps it is) by the former in the plan, disposition, and arrangement of the matter, it is however not in the least inferior in the dignity and elegance of the figures and imagery: 7 See CUDWORTH, Intellect. System. page 432, or H. STEPHAN, Poesim Philosoph. PSALM CXXXIX. "Thou, Lord, hast search'd me out, thine eyes "Ere yet I speak, by thee is heard. "How deep thy knowledge, Lord, how wide! "Surveys "I tremble that I am." "Trac'd on thy book each shadowy line, "Nor feel the vengeance of thy hand? "Hence, murth'rers, hence, nor near me stay; "Ye sons of Violence, away! "When lawless crowds, with insult vain, "Thy works revile, thy name profane, "Can I unmov'd those insults see, "Nor hate the wretch that hateth thee? "Indignant, in thy cause I join, "And all thy foes, my God, are mine. "Searcher of hearts, my thoughts review; "With kind severity pursue "Through each disguise thy servant's mind, "Nor leave one stain of guilt behind. "Guide through th' eternal path my feet, "And bring me to thy blissful seat.” |