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on you


have followed with attentive and jealous eyes,


you have despoiled your brother of; and see it, notwithstanding your great endeavours to hide it. The spoil of the poor is in your houses. Every thing calls aloud for vengeance, and shall obtain it; it shall fall


children; and the son of an unjust father, as he inherits his crime, will also inherit my anger. [9] Woe to him that buildeth a town with blood, and stablisheth a city by iniquity. For the stones shall cry out of the wall, and the beam out of the timber shall answer it.

We obsei vea quite opposite character in the person of Job, who was the pattern or example of a good judge and a good prince. [r] For from my youth compassion was brought up with me as with a father, and I have guided her from my mother's womb. ... I put on righteousness, and it clothed me; my judgment was as a robe and a diadem.... I delitered the poor that cried, and the fatherless, and him that had none to help him. The blessing of him that was ready to perish came upon me; and I caused the wii dow's heart to sing for joy... I was eyes to the blind, and feet was I to the lame.... I was a father to the poor... I brake the jaws of the wicked, and pluckt the spoil out of his teeth.

3. I shall conclude with a description of a very different kind from those which preceded it, but no less remarkable; it is that of a war-horse, which God himself described in the book of Job.

[s] Hast thou, says God to Job, given the horse strength? Hast thou clothed his neck with thunder? Canst thou make him afraid as a grashopper? The glory of his nostrils is terrible. The paweth in the valley, and rejoiceth in his strength : he goeth on to meet the armed men. He mocketh at fear, and is not affrighted; neither turneth he back from the sword. The quiver rattleih against him, the glittering spear and the shield. He swalloweth the ground with

[9] Hab. ii. 11, 12.
[r] Job xxxi. 18. xxix. 12, () Ibid. xxxix. 19-250



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fierceness and rage; neither believeth he that it is the sound of the trumpet. He saith among the trumpets, Ha, ha ; and he smelleth the battle afar off, the thunder of the captains, and shouting.

Every word of this would merit an explication, in order to display the beauties of it; but I shall take notice only of the latter, which give a kind of understanding and speech to the horse.

Armies are a long time before they are set in battle array, and are sometimes a great while in view of one another without moving. All the motions are marked by particular signals, and the soldiers are appointed to perform their various duties, by the sound of trumpet. This slowness is importunate to the horse; as he is ready at the first sound of the trumpet, he is very impatient to find the army must so often have notice given to it. He repines secretly against all these delays, and not being able to continue in his place, nor to disobey orders, he strikes the ground perpetually with his hoof, and complains, in his way, that the soldiers lose their time in gazing one upon another. He swalloweth the ground with fierceness and rage. In his impatience, he considers as nothing all such signals as are not decisive, and which only point out some circumstances to which he is not attentive; neither believeth he that it is the sound of a trumpet. But when it is in earnest, and that the last blast of the trumpet calls to battle, then the whole countenance of the horse is changed. One would conclude that he distinguishes, as by his smell, that the battle is going to begin; and that he heard the general's order distinctly, and answers the confused cries of the army, by a noise, which discovers his joy and courage. He saith among the trumpets, Ha, ha; and he smelleth the battle afar off, the thunder of the captains, and shouting.

If the reader compares Homer's and Virgil's admirable descriptions of the horse, he will find how vast. ly superior this is to them both.

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It would be an endless labour to run over all the
different kinds of figures in the Scriptures. The pas-
sages above cited include a large number, and to these
I shall add a few more, especially of those that are
most common, such as the metaphor, the siinile, the
repetition, the apostrophe, and the prosopopæia.

1. The Metaphor and the Simile.
[t] I have always dreaded the anger of God, as
waves hanging over my head, and I could not bear
the weight of them. What an idea does this give us
of God's anger ! waves that swallow up every thing,
a weight that overwhelms and dashes to pieces. [u]
I shall bear the anger of the Lord. How can we
bear it to all eternity ?

Nor is the magnificence of God with regard to his
elect, less difficult to be comprehended and explained.
[.r] He will make them drunk with his blessings, and
will overflow thee with a flood of delights.

But there is another kind of drunkenness reserved
for the wicked. [y] Thou shalt be filled with drunk-
enness and sorrow, says a prophet to wicked Jerusa-
lem, with the cup of astonishment and desolation,
with the cup of thy sister Samaria. Thou shalt
even drink it, and suck it out, and thou shalt break
the shreds thereof, and pluck off thine own breasts :
for I have spoken it, saith the Lord. This is a
dreadful picture of the rage of the damned, but in-
finitely fainter than truth.

2. Repetition.
[s] Like as I have watched over them, to pluck up
and to break down, and to throw down, and to destroy,

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[] Job xxxi. 250
[u] Mich. vii. 9.
[x] Psal. xxxv. 9.

(] Ezek xxiii. 33, 34.
[Z] Jer. xxxi, 28.


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and to afflict; so will I watch over them, to build, and to plant, saith the Lord. The conjunction here repeated several times, denotes, as it were, so many redoubled strokes of God's anger.

[a] Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. This repetition, which is also in [6] Isaiah, denotes that the fall of this great city will appear incredible; and that every one, before he will believe it is really fallen, will cause it to be repeated several times to him.

[C] Now will I rise, saith the Lord; now will I be eralted, now will I lift up myself. That is to say, after having a long time to lie asleep, he will at length come out of his sleep, to undertake the defence of his people with splendor, and that the moment is come; Now, now. God expresses himself still more strongly in the same prophet. [d] I have a long time holden my peace, I have been still and restrain. ed myself : now will I cry like a travailing woman; I will destroy and devour at once.

3. Apostrophe, Prosopopæia. These two figures are often blended. The latter consists chiefly in giving life, sentiment, or speech to inanimate things, or in addressing discourse to them.

In the cxxxviith Psalın, it is a citizen of Jerusalem banished to Babylon, who sitting mournfully on the banks of the river which watered that city, breathes his grief and complaints, in turning his eyes towards his dear country. His masters who kept him in cap: tivity, urged him to play some airs on his musical instrument for their diversion. But he, filled with grief and indignation, cries out, [e] How shall we sing the Lord's song in a strange land? If I forget thee,

Jerusalem, let my right hand forget her cunning:

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[a] Rev. xiv. 8.
[6] 4.xxi, 9.
Is Ibid. xxxii. 10.

[2] Ibid. xlii. 14.
[6] Psal. cxxxvii. 4-6.


If I do not remember thee, let my tongue cleave to the roof of my mouth. How tender! how affecting, does this apostrophe to the city of Jerusalem makethe discourse of this banished Jew! He imagines he sees it, discourses with it, protests with an oath, that he will lose his voice and the use of his tongue, and that of his instruments, rather than forget it, by partaking in the false joys of Babylon.

The sacred writers make a wonderful use of the prosopopæia, and Jerusalem is often the object of it. Í shall content myself with pointing out only a single example taken from [f] Baruch, where that prophet describes the unhappiness of the Jews who are led captives to Babylon. He introduces Jerusalem as a mother in the deepest affliction, but at the same time obedient to the instructions of God, how rigorous soever, who exhorts her children to obey the sentence which condemns them to banishment; who bewails her solitary condition and their miseries; who represents to them, that it is the just punishment for their prevarications and ingratitude; who gives them salutary advice, in order to their making an holy use of their severe captivity; and, who, at last, full of con. fidence in the goodness and promises of God, promises them a glorious return. The prophet afterwards addresses himself to Jerusalem, and comforts her, from the prospect that her children will be recalled, and the several advantages to succeed their return. Put off, 0 Jerusalem, the garment of thy mourning and afliction, and put on the coneliness and the glory that cometh from God for ever.... For thy name shall be called of God for ever, the peace of righteousness, and the glory of God's worship:

Nothing is more common in the Scriptures than to give life to the sword of God. [8] God lays his command on it, it sharpens, it polishes itself, prepares to obey; sets out at the appointed moment; goes where God sends it, devours his enemies, fattens itself with their flesh, gets drunk with their blood; grows hot If] Baruch v.14 [s] Ezek. xxi. 28. ix. 10. Ifa. xxxiv. 6.

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