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Immense, and all his Father in him fhone. About his chariot numberlefs were pour'd Cherub and Seraph, Potentates and Thrones, And Virtues, winged Spi'rits, and chariots wing'd From th' armoury of God, where stand of old 200 Myriads between two brazen mountains lodg'd Against a folemn day, harness'd at hand, Celestial equipage ; and now came forth Spontaneous, for within them Spirit liv’d,

Attendent

raised upon

of Angels, and clothed with such preffion : But yet we read in II.997. a majesty as becomes his entring

Heav'n gates upon a work, which according to

Pour'd out by millions her victo. our conceptions appears the utmost

rious bands. exertion of omnipotence. What a beautiful description has our author Par. Reg. III. 310. that hint in one of the

and saw what numbers num. Prophets! And behold there came four

berless chariots out from between two moun

The city gates out pour'd. tains, and the mountains were mountains of brass. (Zech. VI. 1.) I have. And so in Virg. Æn. I. 214. Fufo before taken notice of these chariots per herbam, and VII. 812. agris of God, and of the gates of Hea effufa juventus, and frequently else ven; and shall here only add, that where. But the word pour'd has Homer gives us the same idea of the fill more propriety here, as it shows latter, as opening of themselves; the readiness and forwardness of the though he afterwards takes off from Angels to attend the Messiah's exit by telling us, that the Hours first pedition: they were so earnest as of all removed those prodigious heaps not to stay to form themselves into of clouds which lay as a barrier be- regular order, but were pour'd numfore them. Addison.

berless about his chariot. Pearce.

197. About his chariot numberless 206. barmonious found were pour'd

On golden hinges moving,) Gates Cherub and Seraph,) Dr. Bentley moving found on hinges. So III. 37. calls Cberub pour'd an aukward ex- Thoughts move harmonious numbers.

Horace

Attendent on their Lord; Heay'n open'd wide 205
Her ever during gates, harmonious sound
On golden hinges moving, to let forth
The King of Glory in his pow'rful Word
And Spirit coming to create new worlds.
On heav'nly ground they stood, and from the shore
They view'd the vast immeasurable abyss
Outrageous as a fea, dark, wasteful, wild,
Up from the bottom turn'd by furious winds

And

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Horace expresses it in the same man- Hic superum fator informem specuner, Ep. II. II. 86.

latus acervum, Verba lyræ motura sonum connec

Æternam noctemque, indigeftumtere digner ?

que profundum,

Priina videbatur moliri exordia reThe infernal doors had no such harmony; they grated hare thunder Ipfe micans radiis, ac multa luce that look Erebus, II. 881.

coruscus. Richardson. 210. On beavenly ground they ftood, And that he had this in his eye is I

&c.] I do not know any think the more probable, because thing in the whole poem more fub- his account of the creation of light dime than the description which fol- and its being afterwards transplanted lows, wbere the Messiah is repre- into the sun's orb, which was not fented at the head of his Angels, as yet created, carries a strong allusion looking down into the Chaos, calm to the succeeding lines, ing its confusion, riding into the midit of it, and drawing the first Jamque videbatur fulya de nube out-line of the creation, Addison.

creare

Stelligeri convexa poli, terrasque, 211. They view'd &c.] Milton's

fretumque, description of God the Son and his Et lucem simul undivagam, mox attendent Angels viewing the vast

unde micantes unmeasurable abyss &c has a great Et folis radios, et cæli accenderet resemblance to the following passage

ignes.

Thyer. in Vida. Chrift. Lib. 1.

214. – atid

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And surging waves, as mountains, to assault

214 Heav'n's highth, and with the center mix the pole..!

Silence, ye troubled waves, and thou deep, peace, Said then th' omnific Word, your discord end : : Nor stay'd, but on the wings of Cherubim in Uplifted, in paternal glory rode

Far 214. And surging waves,] We is of the same strain with the fame have already given fome instances omnific Word's calming the tempeft where we thought that and and in in the Gospel, when he said to the have been misprinted the one for the raging fea, Peace, be fill, Mark IV. other: and I question whether in 39. And how elegantly has he turn'd this place we should not read in the commanding words filence and surging waves as mountains; for it peace, making one the first and the

seems better to say of the sea, Up other the lalt in the sentence, and from the bottom turn'd in surging thereby giving the greater force and waves, than Up from the bottom emphasis to both! And how nobly turn'd by surging waves.

has he concluded the verse with a 215

and with the center mix spondee or foot of two long syllables,

the pole) '['is certain that which is not a common measure in in Chaos was neither center nor pole; this place, but when it is used, it fo neither were there any mountains necessarily occasions a power proas in the preceding line; the Angel nunciation, and thereby fixes more does not say there were: He tells the attention of the reader! It is a Adam there was such confusion in beauty of the same kind as the sponChaos, as if on earth the sea in dee in the fifth place in Greek or mountainous waves Mould rise from Latin verses, of which there are its very bottom to assault Heaven, some memorable examples in Virgil, and mix the center of the globe as when he speaks of low valleys, with the extremities of it. The Georg. III. 276. apteft illustration he could possibly Saxa per et scopulos et depreffas have thought of to have given Adam

convalles : some idea of the thing Richardson. 216. Silence, ye troubled waves, or when he would describe the ma

and thou deep, peace,] How jesty of the Gods, Ecl. IV. 49. much does the brevity of the com- Cara Dellm soboles, magnum Jovis mand add to the sublimity and ma

incrementum : jesty of it! It is the same kind of beauty that Longinus admires in the Æn. VIII. 679. Mosaic history of the creation. It - Penatibus, et magnis Diis:

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Far into Chaos, and the world unborn;

220 For Chaos heard his voice: him all his train Follow'd in bright proceffion to behold Ceation, and the wonders of his might. Then stay'd the fervid wheels, and in his hand , He took the golden compasses, prepar'd

225

In a great caption and circumspection, They round the Chaos, round the En. II. 68.

world unborn Conftitit, atque oculis Phrygia ag

First deign'd their golden compasses

to turn ; mina circumspexit :

They thro' the deep chalk d out or a great interval between two men

our ample road, running, Æn. V. 320.

And broke the lawless empire of Proximus huic, longo sed proximus

the flood. intervallo,

Kennet's Life of Dionyfius. The learned and ingenious Mr. Up- The thought of the golden compasses

Richardfont. ron, in his Critical Observations, is conceived altogether in Homer's hath given us a parallel instance out of Shakespear, and says that no poet in this wonderful description. Ho

{pirit, and is a very noble incident did ever equal this beauty but Shake

mer, when he speaks of the Gods, spear. In Macbeth, Aá II.

ascribes to them several arms and What hath quench'd them, hath indruments with the same greatness giv'n me fire. Hark, peace.

of imagination. Let the reader only

peruse the description of Minerva's 224. - the fervid wheels,] Ho- Ægis or buckler in the fifth book, race's epithet, Od. I. I. 4.

with her spear which would overturn Metaque fervidis evitata rotis. whole squadrons, and her helmet

Hume. that was sufficient to cover an army 225. He took ebe golden compasses) drawn out of a hundred cities. The Prov. VIII. 27. When he prepared golden compasses in the above menthe Heavens I was there; when be tion'd paslage appear a very natural fet a compass upon the face of the deep. inftrument in the hand of him, Dionyf. Perieg. ad finem.

whom Plato somewhere calls the di.

vine geometrician. As poetry deΑυτοι γας τα πρωτα θεμειλια lights in clothing abtracted ideas in τορνωσανο, ,

allegories and sensible images, we Και βαθυν οιμον εδειξαν αμετρη- ind a magnificent defcription of the 7010 Jaacons.

creation form'd after the same man

ner

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In God's eternal store, to circumscribe
This universe, and all created things :
One foot he center'd, and the other turn'd
Round through the vast profundity obscure,.
And said, Thus far extend, thus far thy bounds, 250
This be thy just circumference, O world,
Thus God the Heav'n created, thus the Earth,
Matter unform'd and void: Darkness profound
Cover'd th' abyss : but on the watry calm

His

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ner in one of the Prophets, wherein dife Loft may be called a larger fort
he describes the almighty architect of paraphrase upon the first chapter
as measuring the waters in the hol- of Genesis. Milton not only observes
low of his hand, meting out the the same series and order, but pre-
Heavens with his span, comprehend serves the very words as much as
ing the dust of the earth in a mea. he can, as we may see in this ard
fure, weighing the mountains in other instances. In the beginning God
fcales and the hills in a balance. created the Heaven and the Earth;
Another of them describing the su. And the Earth was without form and
preme Being in this great work of void, and darkness was upon the face
creation represents him as laying the of the deep; and the Spirit of God
foundations of the earth, and Atretch- moved upon the face of the waters.
ing a line upon it: and in another Gen. I. 1, 2. The poet says watry
place as garnishing the Heavens, calm, as the Melliah had before
Itretching out the north over the calmed the deep, ver. 216. and says
empty place, and hanging the earth out fpread bis brooding wings instead
upon nothing. This laft noble thought of moved, following the original
Milton has express’d in the follow- rather than our translation.
ing verse,

239. founded, then con And Earth self balanc'd on her that Mefiah first purg'd downward

globid &c.] Milton had said center hung. Addifon.

the infernal dregs which were ad232. Thus God the Heaven created, verse to life; and that then of things

&c] The reader will natu- friendly to life he founded and conrally remark how exactly Milton glob'd like to like, that is he caus’d copies Moses in his account of the them to assemble and associate togecreation. This seventh book of Para. ther: the reft, that is fuch things as

were

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