these means the composition is at the same time diversified and perspicuous, applicable to both senses, and obscure in neither; and completely comprehending both parts of the allegory, may clearly and distinctly be referred to either.-Lowrs, Lect. 11.

On a sublime subject also, but still one of the gay and agreeable kind, I mean the inauguration of Solomon, which is celebrated in the seventy-second psalm, there is such a variety and beauty of imagery, such a splendour of diction, such elegance in the composition, that I believe it will be impossible in the whole compass of literature, sacred or profane, to find such an union of sublimity with sweetness and grace.-LowтH, Lect, 25.

This psalm, or prayer, is supposed to have been made by David in the last stage of his life, in favour of Solomon, newly anointed king: and, if the concluding verse be genuine, we cannot admit any other hypothesis. But as this may be an arbitrary note of the redactor of the Psalms into their present form and order, Solomon himself may have been, and probably was, the author of this very beautiful composition.

Geddes.

PSALM LXXII.

BLEST Prince of righteousness and peace,

The hope of all mankind!

The poor, in thy unblemish'd reign,
Shall free protection find.

Secure of just redress, to thee

Th' oppress'd his cause shall bring; While with the fruits of sacred peace The joyful fields shall spring.

Through endless years thy glorious name

The righteous shall adore,

When sun and moon have run their course,

And measure time no more.

Thou shalt descend like the soft drops

Of kind celestial dews;

Or as a show'r, whose gentle fall

The joyful spring renews.

The just shall flourish in thy days,

And sacred truth abound,

While in the skies the changing moon

Restores her nightly round.

Peace shall with balmy wings o'ershade
Our favour'd walls around:

With grass the meads, with plenteous corn
The mountains shall be crown'd.

A handful scatter'd on the earth,
Shall rise a wondrous crop

The loaded stalks shall bend like trees
On Lebanon's high top.

Thy glory no eclipse shall see,
But shine divinely bright, ☛

While from his orb the radiant sun
Darts undiminish'd light.

Converted nations, blest in thee,
Shall magnify thy grace,

Call thee their glorious ransomer,
And hope of all their race,

With love and sacred rapture fir'd,
Thy lofty name we 'll sing;

Thou only wondrous things hast done,

The everlasting King!

From all the corners of the earth.

Let grateful praise ascend;

Let loud Amens, and joyful shouts,
The starry convex rend.

Mas. Rows

PSALM LXXVII

By far the greater part of the lyric poetry of the Hebrews is occupied wholly in the celebration of the power and goodness of Almighty God, in extolling his kindness and beneficence to his chosen people, and in imploring his assistance and favour. in time of adversity: in other words, the usual subjects of these odes are so connected with every part of the Sacred History, as to afford ample scope for those digressions which are most pleasing, and most congenial to this species of composition. Thus, whether the theme be gay or mournful; whether the events which they celebrate be prosperous or adverse; whether they return thanks to God their deliverer for assistance in trouble, or with the humility of suppliants acknowledge the justice of the Divine correction; the memory of former times spontaneously occurs, and a variety of incidents and circumstances, of times, of seasons, of countries, of nations, all the miracles in Egypt, in the wilderness,

in Judea, are presented to their recollection: and all these so naturally connect with the subject, that whatever of ornament is deduced from them, so far from appearing foreign to it, seems rather an essential part of the principal matter. It may, therefore, be with modesty asserted of the Hebrew Ode, that from the nature of the subjects which it usually embraces, it is possessed of so easy an access to some of the most elegant sources of poetical imagery, and has consequently so many opportunities for agrees able digression, that with unbounded freedom and uncommon variety, are united the most perfect order, and the most pleasing uniformity.

The seventy-seventh psalm will afford some illus tration of what has been remarked concerning the nature and economy of the Hebrew Ode. This psalm is composed in what I call the intermediate style, and is of that diversified and unequal kind which ascends from a cool and temperate exordium to a high degree of sublimity. The prophet, oppressed with a heavy weight of affliction, displays the extreme dejection and perturbation of his soul, and most elegantly and pathetically describes the conflicts and internal contests to which he is subjected, before he is enabled to rise from the depths of woe to any degree of hope or confidence. In the