66 Glorify JEHOVAH for his mercy, And for his wonders to the children of men." This distich also is occasionally diversified, and another sometimes annexed illustrative of the sentiment: "For he satisfieth the famished soul, "For he hath broken the brazen gates, And the bolts of iron he hath cut in sunder." The sentiment of the epode itself is sometimes repeated, only varied by different imagery: "Glorify JEHOVAH for his mercy, And for his wonders to the children of men : Let them also offer sacrifices of praise, And let them declare his works with melody." "Let them exalt him in the assembly of the people, And in the council of the elders let them celebrate him." In all these passages, the transition from the contemplation of their calamities to that of their deliverance, which is made by the perpetual repetition of the same distich, is truly elegant: "Let them also cry unto JEHOVAH in their troubles; This, however, does not appear in the least to partake of the nature of the intercalary verse. The latter part of the Psalm, which comprehends a vast variety of matter, concludes with two distichs expressive of a sentiment, 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 Isa. ix. 8.-1. 4. "In one MS. a vacant space is left after Isa. x. 4. but no 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 annexed; 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; 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 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. the heart of man a fervent and permanent sense of picty, 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 directing 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. : PSALM CXXXIX. "Thou, Lord, hast search'd me out; thine By thee my future thoughts are read; Ere yet I speak, by thee is heard. eyes See Cudworth, Intellect. System. page 432. or H. Stephan, Pocsim Philosoph. Life's maze, before my view outspread, And, touch'd with conscious horror, stand How deep thy knowledge, Lord, how wide! With deepest awe my thoughts their frame Trac'd on thy book each shadowy line, Conform'd it to th' unerring plan, When lawless crowds, with insult vain, Nor hate the wretch that hateth thee? And all thy foes, my God, are mine! Through each disguise thy servant's mind, |