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12 He breaketh the contrivances of the subtle,

And their hands perform not an enterprize. 13 The skilful he catcheth in their subtlety,

And he precipitates the counsel of the crafty. 14 Darkness they shall meet in the day,

And in noon-day they shall grope like the night. 15 But he will save the submissive from the sword,

From their mouth, and from the mighty hand. 16 And hope shall be to the exhausted, ' And the mouth of oppression be shut. 17 Lo! prosperous is the man whom the Almighty hath cor; rected, Therefore, the discipline of the All-bountiful thou shouldest

not despise : 18 Because he will make sore, and he will bind up,

He will wound, and his hand will make whole. 19 In six distresses he will cause thee deliverance, And in seven the mischief Ihall not reach unto thee.-

20 In

12 But vast disturbance on the plots he' flings

Of shrewd ambition, and to nothing brings 13 Its deep laid policy: he oft has caught

The wily in the wiles themselves have wrought;
And winding craft, entangled unaware,

Is driv'n to stark confusion and despair :
14 They stumble in high noon, and feel their way

Through perplex'd darkness, in the blaze of day. 15 Thus innocence he saves from murd'rous wrong,

The weak thus rescues from the fierce and strong: 16 Thus hope to sorrow comes; and, dumb with shame,

Impiety no more blafphemes his name. 17 From Heav'n's rebuke what heav'nly blessings flow!

Happy who scorn not the reforming blow! 18 Oh, scorn not thou: the same kind wounding hand .

Its balm infuses, and applies its band. 19 Then ills on ills about thy path may swell In vain; his arm will ev'ry ill, repel.

20 In

17– 26 Lo! prosperous is, &c.] qux in the plural, the same as Psalm j. 1. Blesed is the man, denoting á continued succession of faccefses. As a farther motive to repentance, he represents afflictions as divine remedies, and displays the blessings they procure to those who are reformed. But the description is too high for the usual course of things. The singular care of Providence over the Abrahamic fainily seems to have been the original from which this beautiful picture of felicity was copied,

VOL. III.

20 In famine he severeth thee from death,

And in battle from the edge of the sword; 21 In the scourging of the tongue thou shalt be concealed,

And thou shalt not fear devastation when it cometh ; 22 At devastation and famine thou shalt laugh,

And thou shalt not fear the living creatures of the earth; 23 For he will make a covenant for thee with the stones of the

field, And the living creatures of the field shall be at peace with

thee. 24 And thou shalt know the peace of thy tent, And visit thy dwelling and not fin.

25 And

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20 In famine fulness shall thy table chear,

And War, wide wasting, harmless shake his fpear. 21 Rages the tongue of Slander: Undismay'd,

Walk thou in covert of Almighty shade." 22 When beasts of mischief prowl, with smiles behold --Thy clust'ring vineyard and thy crouded fold. 23 Thy foot shall be in cov’nant with the stone,

And furious dragons thy dominion own. 24 Know further, peace thine household reign shall bless, And all thy councils crown thee with success.

25 Know

21 In the scourging of the tongue, &c.] Ruin, by calumny, or false accu sation.

22 At devastation, &c.] By the incursions of lawless men and wild beasts. Lev. xxvi. 22. Jer. v. 6. Ezek. xiv. 15. Psalm lxxx, 13.

Famine) Extreme poverty-the effe&t of the incursions and depredations before mentioned.

23 He will make a covenant, &c.] This sublime figure of speech may im-. port protection in travelling. The sandals which they wore were a very slight guard to the fcet, in the rough and stony ways of their mountains. Comp. Psalm xci. 11,12.

And the living créatures of the field, &c.] In the foregoing verse he aflures security to his vineyards, &c. from the depredations of noxious animals; here he engages for the security of his person, particularly from the various kinds of serpents which infested the deserts of Arabia, and rendered travelling very dangerous. Deut. viii. 15. Pfalm xci. 13. Gen. iii. 1.

24 And not fin.] The original word is a metaphor from skilful singers, who never miss the mark---Judges, xx. 16. There were seven hundred chosen men, left-handed; every one could sling Itones at an hair breadth, and not mifs. Query=Does not Eliphaz mean to convey an idea of the greatness of the good man's prosperity, in that, notwithstanding the trackless deserts which in general surrounded the Arabian habitations, his shouli, through the populousness of his family, have the paths around his dwelling so strongly marked, that he should, in his return from the defert, never miss his habitation?

25 And thou Thalt know that thy feed is multiplied,

And thine offspring is like the herb of the field. 26 In extreme old age thou shalt come into the sepulchre,

Like the ascending ear of corn in its season. 27 Behold this ! investigate it! surely so it is!

Hearken, and thou shalt know it for thyself.

25 Know also, that thy long extended race

Shall multiply as grass before thy face; 26_And thou, all hoary, to the grave be borne,

As to its heap the mellow'd ear of corn. 27 Thus fpeaks our searching thought, instruction sure;

Apply, embrace it, and its good secure.

26 Churchill seems to have had this verse before him--

Whether he's ravish'd in life's early morn,
Or in old age drops like an ear of corn,
Full ripe he falls, on nature's noblest plan,
Who lives to reason, and who dies a man.

JONATHAN THE JEW. · MR. EDITOR,

. ! A S the present multiplicity of sects and parties have not a A little tended to cloud and perplex the simple account of ancient Christianity, as given by the evangelists, so whatever mode of instruction is introduced which may best be calculated to diffipate that darkness, we may rest satisfied no lover of the truth can or will object. Without making any further apology, give me leave to present you with the life of Jonathan the Jew (written by a late very celebrated author) supposed to have lived at the time when the controversy was entered into and carried on by the pharisees against our Lord himself as well as his doctrine.--:.“ This controversy, we know, issued in the death of Jesus. And if I might be allowed to adopt the vulgar use of the word victim on this occasion, I would say he fell a victim to the resentment of every human excellency. For what is it that man glories in, that did not find itself piqued and affronted by the doctrine, joined with the extraordinary circumstances of the life of Jesus? As matters betwixt Jesus and the world, in all the various shapes they assume, stand always much on the same footing, what should hinder us to forget for a little the distance of time P 2

and

and place to bring home the interesting scene, and hear Jonathan declaring what impression the recent circumstances made upon his mind.--

*« Had Jesus, when buried, like other mortals, remained in the grave, I had stedfastly adhered to the pharisees, and gloried in being one of them, as being convinced, that the grand controversy about righteousness, which was carried on with great zeal on both sides, was now fairly decided in their favour, and that they had gained an additional honour by the opposition.

“ I received a liberal and virtuous education among the Sadducees, who admit no sense of our sacred writings but what they think agreeable to sound philosophy. But happening, about the time that Jesus made his appearance, to fall acquainted with some amiable men of eminent piety among the pharisees, I began to conceive a liking to their party. I observed that they maintained a more strict temperance, and, in general, a greater purity of lite; and that they had more exalted sentiments about the power and character of God than the other party. I made it my business now to attend their lectures, and study their tenets, in hopes of being found worthy to rank with them. Mean time, the uncommon opposition shewn to them by Jesus drew no small share of my attention, and terved, on the whole, rather to increase than diminish my attachment to them. I considered their sentiments as a great improvement of my former way of thinking, and highly conducive to my advancement in virtue as well as piety. I readily judged, then, that the opposition which was chiefly pointed against what came nearest to perfection, must have proceeded from the worst of causes. I had a very low opinion of Jesus, as well as ' of the company he kept, on many accounts, which I shall not now take time to relate: in the general, I thought him a stran, ger to every great and noble sentiment, which charms and ele. vates the mind of man. What disaffected me most to him was, I thought him uncharitable to the last degree. I could not re. concile, with any degree of charit; or piety, the severe cene sures he passed upon men of the best established characters. It gave me great disgust to hear him addressing the inen whom I myself thought worthy of the highest esteem for every thing great and good, in such unccuth language as this--- How can ye escape the damnation of hell! I thought it intolerable to hear him, at the same time declare, with fingular assurance, that he was the only peculiar favourite of heaven; that every character of man but lis own was censurable by the divine law, and consequently the object of the divine displeasure; yea,

without

without stopping 'here, with the greatest familiarity calling - God his Father, in a sense peculiar to himself; and without leaving us at any loss to gather his meaning, affirming, The Father and I are one, even while he shewed rather more zeal than any of us against the least appearance of ascribing any divine attribute or name to any but the one God, or even to himself in any other view. To hear him, in the very house sacred to the honour of the one God, against the profaning of which he himself had shewn the greatest zeal, not only receiv. ing divine praise from his attendants, but receiving it in the Very words of the facred hynins, which we used to sing in our most solemn assemblies to the praise of the most High; yea, vindicating this praise as his due, by quoting those very hymns in support of it, and rebuking my zealous friends, who complained of this as an abuse.

“Let any one put himself in our place, and try how he could have borne all this, joined with many other provoking circumstances of the like nature, or if any thing else could have satisfied him, than to have seen matters brought to the extremities to which all parties among us at last agreed to pula them. I muft own, indeed, that there was a peculiar energy in the rebukes of Jesus, which made it very difficult for one to resist the force of them. But what alarmed ine most was, his performing many works that could not be done by, human power; yea, such power appeared in them, that I could not help suspecting, upon accasions, that the finger of God was there, notwithstanding all the pains that were taken to account for them otherwise. However, as his conduct, on the whole, seemed to me to be so very oppofite to the universally received principles of reason and religion, I made the best shift I could to efface any impressions made on my heart froin that quarter; concluding, that as the character of God himself must be measured by those principles, it would be absurd to suppose that any revelation coming from him could ever lerve to undermine them. By the same principles I fortified myself against the prediction delivered by Jesus concerning his rising again from the dead; to which event he had openly appealed for proof of his' doctrine, or, which is the same thing, the excellence of his person and character: and what served to give me the greater assurance was, I found my favourite party was very forward to refer the decision of the whole controversy to that event, as being very confident that it would never happen. When once Jesus was dead and buried, I thought the dispute as good as ended. But how great was my astonishment when,

not

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