a temple, and that which reproved him for the murder of Uriah the Hittite. He is quoted as having written some historical account of the reigns of David and Solomon, which is either now lost, or preserved in the second book of Samuel, and first book of Kings. Gad, who was another of the historians of David, reproved that king, by the divine command, when he numbered the inhabitants of Judah and Israel. Ahijah the Shilonite was commissioned by the Almighty, to promise to Jeroboam, the son of Nebat, the sovereignty of the ten tribes, as a punishment for the idolatry which disgraced the latter days of Solomon. He was, afterwards, the faithful reprover of Jeroboam; and was consulted by his wife, in his old age, concerning the recovery of the young prince Abijah. He wrote the lives of Solomon and Rehoboam. The chief thing which distinguishes the life of Shemaiah, was his message to Rehoboam, forbidding him to make war on the revolted tribes. He is also mentioned as an historian of that prince. Iddo wrote two treatises; one concerning visions against Jeroboam, and the other respecting genealogies, which seems to have included the life and reign of Abijah. The account of the two prophets, with whose names we are not favoured, is contained in the thirteenth chapter of the first book of Kings. In addition to those books, which have been here enumerated as, at present, unknown, may be numbered another, which is entitled, the acts of Solomon.

The age of Jehoshaphat was preceded by a great declension, both religious and political. Rehoboam, the immediate successor of Solomon, and Abijam his son, were both of them wicked princes, and countenanced idolatry. Asa, though the greater part of his reign was spent in the fear of God, did, himself, become persecuting and oppressive before he died. Jehoshaphat was, on the whole, a great, good, and successful prince; but he committed a capital error, in making affinity with Ahab, the most wicked of all the idolatrous princes, who governed the ten tribes of Israel. The division of the Israelites into two kingdoms, caused much of their strength to be wasted in civil contentions, and enabled the kings of Syria to greatly harass both the rival states..

The prophets of this period are Elijah the Tishbite, who was caught up alive into heaven, as a testimony, to the divine approbation, of his distinguished piety; Elisha, his faithful servant, and worthy successor; Michaiah, the son of Imlah, who predicted the death of Ahab; a great number of good men, who were murdered by Jezebel; and we add, with some diffidence, Jonah, the son of Amittai, who was sent to Nineveh. The whole of, what is called, the prophecy of Jonah, is the bare recital of a fact ; and contains nothing of poetry, but the prayer of the prophet, which is an ode. Here are contained no predictions of the Messiah; but he is expressly mentioned, by Christ, as a type of the Son of Man. He appears, also, to have been the author of some other works.

The third period, comprehends the reigns of Uzziah, Jotham, Ahaz, and Hezekiahı, kings of Judah; produced the celebrated prophets Isaiah, Hosea, Amos, Micah, and probably Joel and Nahum.

Isaiah, the first of the prophets, both in order and dignity, abounds in such transcendant excellencies, that he may be properly said, to afford the most perfect model of the prophetic poetry. He is, at once, elegant and sublime, forcible and ornamented; be unites energy with copiousness, and dignity with variety. In his sentiments, there is uncommon elevation and majesty; in his imagery, the utmost propriety, elegance, dignity, and diversity; in his language, uncommon beauty and energy; and, notwithstanding the obscurity of his subjects, a surprising degree of clearness and simplicity. To these, we may add, there is such sweetness in the poetical composition of his sentences, whether it proceed from art or genius; that if the Hebrew poetry, at present,

Is possessed of any remains of its native grace and harmony, we shall chiefly find them in the writings of Isaiah: so that the saying of Ezekiel may most justly be applied to this prophet.

"Thou art the confirmed exemplar of measures,
"Full of wisdom, and perfect in beauty."

Isaiah greatly excels, too, in all the graces of method, order, connexion, and arrange ments; though, in asserting this, we must not forget the nature of the prophetic impulse, which bears away the mind with irresistible violence, and, frequently, in rapid transitions, from near to remote objects, from human to divine: we must also be careful in remarking the limits of particular predictions, since, as they are now extant, they are often improperly connected, without any marks of discrimination; which injudicious arrangement, on some occasions, creates almost insuperable difficulties. In the former part of his volume, many instances may be found, where the particular predictions are distinctly marked. The latter part, which Dr. Lowth supposes to commence at the fortieth chapter, is the most elegant specimen, remaining, of inspired composition; and yet, in this respect, is attended with considerable difficulty. It is, in fact, a body, or collection of different prophecies, nearly allied to each other, as to the subject; which, for that reason, having a sort of connexión, are not to be separated but with the utmost difficulty. The general subject is the restoration of the church. Its deliverance from captivity; the destruction of idolatry; the vindication of the divine power and truth; the consolation of the Israelites; the divine invitation, which is extended to them; their incredulity, impiety, and rejection; the calling in of the Gentiles; the restoration of the chosen people; and the glory and felicity of the church, in its perfect state; and the ultimate destruction of the wicked; are all set forth, with a suflirient respect to order and method. If we read these passages with attention, and duly regard the nature and genius of the mystical allegory, at the same time remembering, that all these points have been frequently touched upon, in other prophecies, promulged at different times, we shall neither find any irregularity in the arrangement of the whole, or any want of order or connection, as to matter or sentiment, in the different parts. The whole book of Isaiah is esteemed to be poetical, a few passages excepted; which, if brought together, would not, at most, exceed the bulk of five or six chapters.

His predictions concerning the Messiah are so numerous, that they have obtained him the appellation of the evangelical prophet.

Hosea is the first in order of the minor prophets, and is, perhaps, Jonah excepted, the most antient of them all. His style exhibits the appearance of very remote antiquity; it is pointed, energetic, and concise. It bears a distinguished mark of poetical composition, in that pristine brevity and condensation, which is observable in the sentences; and which later writers have, in some measure, neglected.

Many passages in Hosea undoubtedly refer to evangelical times, but none more clearly than the fifth verse of the third chapter. Afterwards shall the children of Israel return and seek the Lord their God, and David their king; and shall fear the Lord and his goodness, in the latter days.

The style of Joel is essentially different from that of Hosea; but the general character of his diction, though of a different kind, is not less poetical. He is elegant, perspicuous, copious, and fluent; he is also sublime, animated, and energetic In the first and second chapters he displays the full force of the prophetic poetry, and shows how naturally it inclines to the use of metaphors, allegories, and comparisons. Not

is the connexion of the matter less clear and evident, than the complexion of the style; this is exemplified in the display of the impending evils, which gave rise to the prophecy; the exhortation to repentance; the promises of happiness, and success, both terrestrial and eternal, to those who become truly penitent; the restoration of the Israelites; and the vengeance to be taken of their adversaries.

The second chapter of this prophecy, 27.32 verses, are quoted by Peter, on the feast of Pentecost, as referring, clearly, to the present dispensation..

Jerome calls Amos, "rude in speech, but not in knowledge," applying to him what St. Paul modestly professes of himself. Many have followed the authority of Jerome, in speaking of this prophet, as if he were, indeed, quite rude, ineloquent, and destitute of all the embellishments of composition. The matter is, however, far otherwise. Let any person, who has candour and perspicacity enough to judge, not from the man, but from his writings, open the volume of his predictions; and he will agree, with Dr. Lowth, that our shepherd is not a whit behind the very chief of the prophets." He will agree, that as in sublimity and magnificence he is almost equal to the greatest; so, in splendor of diction, and elegance of expression, he is scarcely inferior to any. The same celestial spirit, indeed, actuated Isaiah and Daniel in the court, and Amos in the sheep-folds; constantly selecting such interpreters of the divine will, as were best adapted to the occasion; and, sometimes," from the mouth of babes and sucklings, perfecting praise," occasionally employing the natural eloquence of some, and occasionally making others eloquent.

The style of Micah is, for the most part, close, forcible, pointed, and concise; some times approaching the obscurity of Hosea; in many parts, animated and sublime; and, in general, truly poetical.

Micah is remarkable for expressly naming the birth-place of our Saviour.

None of the minor prophets, however, seem to equal Nahum, in boldness, ardour, and sublimity. His prophecy, too, forms a regular and perfect poem; the exordium is not inerely magnificent, it ts truly majestic; the preparation for the destruction of Nineveh, and the description of its downfal and desolation, are expressed in the most vivid colours, and are bold and luminous in the highest degree.

The fifteenth verse of the first chapter of Nahum, appears to allude to the publication of the gospel at Jerusalem, by the apostles.

We find, also, mention of two other prophets, who flourished in this period. Zachariah, who had understanding in the visions of the Lord; and Obed, by whose interference, the Israelites of the ten tribes were prevailed on to dismiss their Jewish pri

soners.

The fourth age is naturally divided into three parts; the beginning, which commenced with the reign of Josiah, and ended with the captivity of Jehoiakim; the middle, which lasted during the seventy years captivity; and the last division, which continued from the decree of Cyrus, through all the struggles of the patriots, Ezra, Nehemiah, and Zerubbabel, for rebuilding the temple and city wall, and reforming the people ; till the time of Malachi, who closed the Old Testament canon. To the first part of this period belong Jeremiah, Obadiah, and, we believe, Habakkuk and Zephaniah. - Jeremiah, though deficient neither in elegance or sublimity, must give place, in both, to Isaiah. Jerome seems to object against him a sort of rusticity of language, no vestage of which, Dr. Lowth has been able to discover. His sentiments, it is true, are not always neat and compact; but these are faults common to those writers, whose principal aim is to excite the gentler affections, and to call forth the tear of sympathy or sorrow. This observation is very strongly exemplified in the Lamentations, wherethese are the prevailing passions: it is, however, frequently instanced in the prophecies

of this author, and, most of all, in the beginning of the book, which is chiefly poetical, The middle of it is almost entirely historical. The latter part again, consisting of the six last chapters, is altogether poetical; it contains several different predictions, which are distinctly marked, and in these, the prophet approaches very near the sublimity of Isaiah. On the whole, however, Dr. Lowth believes not above half the book of Jere miah to be poetical.

Chapter twenty-third, 3..6 verses, contains a very evident reference to evangelical times. The Lamentations of Jeremiah (for the title is properly and significantly plural) consist of a number of plaintive effusions, composed upon the plan of the funeral dirges; all upon the same subject, and uttered without connexion, as they rose in the mind, in a long course of separate stanzas. These have afterwards been put together, and formed into a collection or correspondent whole. If any reader, however, should expect to find in them an artificial or methodical arrangement of the general subject; a regular disposition of the parts; a perfect connexion, and orderly succession in the matter; and, with all this, an uninterrupted series of elegance and correctness; he will really expect what was foreign to the prophet's design. In the character of a mourner, he celebrates, in plaintive strains, the obsequies of his ruined country; whatever presented itself to his mind, in the midst of desolation and misery; whatever struck him as particularly wretched and calamitous; whatever the instant sentiment of sorrow dictated; he pours forth, in a kind of spontaneous effusion. He frequently pauses, and, as it were, ruminates upon the same object; frequently varies and illustrates the same thought with different imagery, and a different choice of language; so that the whole bears rather the appearance of an accumulation of corresponding sentiments, than an accurate and cornected series of different ideas, arranged in the form of a regular treatise.

Of the style of Obadiah there is little to be said; the only specimen of his genius extant, being very short, and the greater part of it included in one of the prophecies of Jeremiah. The reader may compare, at leisure, Obadiah 1..9, with Jeremiah xlix. 14, 15, 16, 7, 9, 10.

The whole of Habakkuk is also poetical, and his prayer is a remarkable instance of that sublimity, peculiar to the ode; and which is often the result of a bold, but na tural digression.

Zephaniah is also poetical, but affords matter for no particular remark. In the cons clusion is a prophecy respecting the days of the Messiah.

During the captivity, the greater part of the predictions of Ezekiel and Daniel were delivered.

Ezekiel is much inferior to Jeremiah in elegance; in sublimity, he is not even excelled by Isaiah; but his sublimity is of a totally different kind. He is deep, vehement, tragi cal; the only sensation he affects to excite, is the terrible; his sentiments are elevated, fervid, full of fire, indignant; his imagery is crowded, magnificant, terrific, sometimes almost to disgust; his language is pompous, solemn, austere, rough, and, at times, unpolished; he employs frequent repetitions, not for the sake of grace or elegance, but from the vehemence of passion and indignation. Whatever subject he treats of, that he sedulously pursues, from that he rarely departs, but cleaves, as it were, to it; whence the connexion is, in general, evident, and well preserved. In many respects, he is, perhaps, excelled by the other prophets; but in that species of composition, to which he seems, by nature, adapted, the forcible, the impetuous, the great and soleman, not one of the sacred writers is superior to him.

Ezekiel has several predictions concerning the Messiah; although, in this respect, he is excelled by Daniel, who has so clearly pointed out the train of events, which connect. the reign of Nebuchadnezzar with the establishment of the Roman empire, and the birtly

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of Christ; that Porphyry, that great enemy of the Christian name, asserted them to have been written after they were partially fulfilled.

The book of Daniel is intirely prose.

Haggai, Zechariah, and Malachi, are the only remaining prophets. The first of these is altogether prosaic, as well as the greater part of the second: towards the conclusion of the prophecy, there are some poetical passages, and those highly ornamented; they are also perspicuous, considering that they are the production of the most obscure of all the prophetic writers. The last of the prophetical books, that of Malachi, is written in a kind of middle style, which seems to indicate, that the Hebrew poetry, from the time of the Babylonish captivity, was in a declining state; and being past its prime and vigour, was then fast verging towards the debility of age.

Each of these prophets has borne a valuable testimony to the coming of the Son of God.

We cannot better close this account of the prophets, than with the following observations of Lowth on the genius of the prophetic language.

The immediate design of all prophecy is, to inform or amend those generations that precede the events predicted; and it is usually calculated, either to excite their fears and apprehensions, or to afford them consolation. The means which it employs for the accomplishment of these effects, are a general amplification of the subject, whether it be of the menacing or consolatory kind, copious descriptions, diversified, pompous, and sublime; in this, also, it necessarily avoids too great a degree of exactness, and too formal a display of the minuter circumstances, rather employing a vague and general style of description, expressive only of the nature and magnitude of the subject; for prophecy, in its very nature, implies some degree of obscurity, and is always, as the apostle elegantly expresses it, "like a light glimmering in a dark place, until the day dawn, and the day-star arise." But there is, also, a further use and intention of prophecy, which regards those who live after the prediction is accomplished, and that is, the demonstration and attestation which it affords of the divine veracity: this, evidently, appears to demand a different form of enunciation; for correct language, apt imagery, and an exact display of circumstances, are peculiarly adapted to this purpose. Since, however, a very plain description would totally withdraw the veil of obscurity, a more sparing use of this liberty of particularizing, is frequently adequate to that purpose; for the particular notification of one or two circumstances, united with a general propriety in the imagery, the proper adaption of which shall appear after the event, will afford an accumulation of evidence that cannot be withstood, as might be demonstrated in a number of instances. The prophetic style, therefore, is chiefly constructed on the former principle; that is, it commonly prefers a general mode of amplifying and elevating the subject, rarely and cautiously descending to a circumstantial detail.

There is, also, another particular, which must not be omitted. Prophecy frequently takes in, at a single glance, a variety of events, distinct both in nature and time; and pursues the extreme and principal design, through all its different gradations. From this cause, also, it principally employs general ideas; and expresses them, by imagery of established use and acceptation, for these are equally capable of comprehending the general scope of the divine counsels, and of accompanying the particular progressions of circumstances, situations, and events; they may be easily applied to the intermediate relations and ends, but must be more accurately weighed and proportioned, to equal the magnitude and importance of the ultimate design..

We have already briefly mentioned the important change in the Jewish affairs, which was introduced, by the decree of Cyrus, for the rebuilding of the temple: but it is necessary to observe it a little more particularly. They were now restored to the ent