[ 5 ] 



to viev/ as eafily yielding to their influence, without any 

 difplay of that vigour which might naturally be looked for, 

 are incapable of fublime exprefllon. When the foul languiftes 

 without any ftruggle or exertion, it cannot be a fubjed of 

 admiration or even refped, and is therefore unfit by any defcrip- 

 tion to excite in us grand ideas. On the other hand, if no fuch 

 defeds are betrayed ; if the paffion predominates not through any 

 weaknefs of reafon or want of courage, and if it be above the 

 controul of all natural means and refources, its language might 

 not be inconfiftent with the forms of fublimity. To apply 

 thefe principles to the paffion of fear: When the power that 

 caufes this emotion is of fuch a nature as ought to be oppofed 

 and might be refifted with efFed, the fufFerer is little better 

 than an objed of pity or contempt. In fuch a cafe the paflion 

 betrays a weak and pufillanimous mind, eafily terrified by ordi- 

 nary objeds and on trifling occafions ; but when it is caufed 

 by fome fuperior, refiftlefs, or invifible power, the ejcpreffion of 

 the paffion is naturally conneded with an idea of that power, 

 and fo might become a fertile fource of the fublime. Of this 

 latter we have innumerable inftances in the fublime writings of 

 the prophets, and one very grand and ftriking example in the 

 book of Job ; — " In thoughts from the vifions of the night, 

 " when deep fleep falleth upon men, fear came upon me and 

 " trembling, which made all my bones to fliake. Then a fpirit 

 " pafl'ed before me; the hair of my flefli flood up: It flood 

 " ftill, but I could not difcern the form thereof." But to illuf- 

 trate our theory fomewhat further: This paffion appears dif- 

 ferently modified, and therefore fuited to different forms of 

 expreffiqn, according to the nature of its moving principle or 

 caufe, its objed and its degrees. If it be excited by an ordi- 

 nary 



