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Than when fair morning first smiles on the world; And let us to our fresh employments rise 125 Among the groves, the fountains, and the flowers That open now their choicest bosom’d smells, Reserv'd from night, and kept for thee in store.
So chear'd he his fair spouse, and she was chear’d, But silently a gentle tear let fall
So all was clear'd, and to the field they haste.
137. But first, from under pady morning hymn of Adam and Eve arbo’rous roof
is represented as said by them (at Soon as they forth were come &c.] one and the same time) from under Dr. Bentley proposes arbor's roof: the roof, and in the open fight of the I don't know why: he gives us no fun : which is a contradiction. The reason, and I can think of none. sense plainly requires that the comBut if the Doctor has made a ma should be as we hav“ plac'd it; change, where there was no fault; and the construction is, But first they he has let a very considerable fault lowly bow'd adoring, ver. 144. as foon in this passage escape without any as they were come forth from under change or observation. As the the roof of the arbor. Pearce. comma now stands after roof, the
· 145.- racle
With wheels yet hovering o’er the ocean brim; 140
145.- each morning duly paid God's works, and awaken that dia
In various file;] As it is very vine enthusiasm, which is so natu. well known that our author was no ral to devotion. But if this calling friend to set forms of prayer, it is upon the dead parts of nature is no wonder that he ascribes extem- at all times a proper kind of worporary effusions to our first parents; ship, it was in a particular manner but even while he attributes strains suitable to our first parents, who unmeditated to them, he himself imi. had the creation fresh upon their tates the Psalmist.
minds, and had not seen the va153. These are thy glorious works, rious dispensations of Providence, &c.) The morning hymn is written nor consequently could be acquaintin imitation of one of those Psalms, ed with those many topics of praise, where in the overflowings of gra- which might afford matter to the titude and praise the Píalmist calls devotions of their pofterity. I need not only upon the Angels, but up- not remark the beautiful spirit of on the most conspicuous parts of poetry, which runs thro’this whole the inanimate creation, to join with hymn, nor the holiness of that rehim in extolling their common solution with which it concludes. Maker. Invocations of this nature
Addi for. fill the mind with glorious ideas of
To add more sweetness; and they thus began.
These are thy glorious works, Parent of good, Almighty, thine this universal frame, Thus wondrous fair ; thyself how wondrous then! Unspeakable, who fitst above these Heavens 156 To us invisible, or dimly seen In these thy lowest works; yet these declare Thy goodness beyond thought, and pow'r divine. Speak ye who best can tell, ye sons of light, 160 Angels; for ye behold him, and with songs And choral symphonies, day without night, Circle his throne rejoicing; ye in Heaven,
The author has raised our expecta- the first author of beauty bath created tion by commending the various them. But if they were astonished Aile, and holy rapture, and prompt at their power and virtue, let them eloquence of our first parents ; and understand by them, how much mighindeed the hymn is truly divine, tier be is that made them. For by and will fully answer all that we the greatness and beauty of the creaexpected. It is an imitation, or tures, proportionably the maker of rather a sort of paraphrase of the them is seen. 148th Pfalm, and (of what is a pa. 160. Speak ye who best can tell,&c.] raphrase upon that) the Canticle He is unspeakable, ver. 156. no placed after Te Deum in the Li- creature can speak worthily of him turgy, O all ye works of the Lord, as he is; but speak ye who are bless ye the Lord, &c. which is the best able ye Angels, ye in Heaven; song of the three children in the on Earth join all ye creatures, &c. Apocrypha.
162. day without night,] Ac155.--thyself how wondrous then!] cording to Milton there was grateWild. XIII. 3. 4. 5. With whose ful vicifitude like day and night in beauty, if they being delighted, took Heaven, VI. 8. and we presume them to be Gods; let them know how that he took the notion from Scrip. much better the Lord of them is; for ture, Rev. VII. 15. They are before
On Earth join all ye Creatures to extol
the throne of God, and serve him Lucifer, et cæli ftatione noviffimus day and night in his temple. But exit. still it was day without night, that The Atars were fed, for Lucifer is without such night as ours, for
had chas'd the darkness there is no more than the fars away, and Aed himself grateful twilight. Night comes not
at last. Addison. there in darker veil. See ver. 645. of this book.
I don't know whether it is worth re. 165. Him first, bim laft, himmidf]
marking that our author seems to Theocrit. Idyl. XVII. 3.
20 have committed a mistake. The pla
net Venus, when the rises before the Eye patolo1 Regsdw sun, is called Phosphorus, Lucifer, Kas aupar, tdo usoo o. - and the Morning Star; when the sets And then how has Milton improv'd after the fun is called Helperus, it by adding and without end ! as
Las Vesper, and the Evening Star; but
she cannot rise before him, and set he is celebrating God, and Theo.
after him at the same time : and critus only a man.
yet it may be objected that our au. 166. Fairest of stars] So Homer
thor makes her do so; for describcalls it, Iliad. XXII. 318.
ing the last evening, he particuEcsepo, ós xarnos o ev tegvularly mentions Hesperus that led the 15 at al asup.
farry hoft, IV. 605. and the very LA in the train of night, and Ovid
next morning she is address'd as
left in the train of night. If this speaks much in the same manner,
objection should be admitted, all Met. II. 114.
we can say to it is, that a poet is - Diffugiunt ftellæ, quarum ag- not obliged to speak with the strictmina cogit
nels and accuracy of a philosopher.
LOST. 361 Acknowledge him thy greater, found his praise In thy eternal course, both when thou climb'st, And when high noon haft gain’d, and when thou fall'st. Moon, that now meet'st the orient sun, now fly'st, With the fix'd stars, fix'd in their orb that flies, 176 And ye five other wand'ring fires that move In mystic dance not without song, resound His praise, who out of darkness call’d up light.
Air, 172, Acknowledge him thy greater,] Æternumque adytis effert penetraIt is not an improbable reading libus ignem: which Dr. Bentley proposes Ac- and uses the adverb æternum in knowledge him Creator, or as Mr. the same manner for continually. Thyer Acknowledge thy Creator : but Geor
Georg. II. 400. I suppose the author made use of greater answering to great.
Æternum frangenda bidentibus. Thou Sun, of this great world both eye and soul,
175. Moon, that now meet the Acknowledge him thy greater.
orient sun, now fly' A, &c.]
The construction is, Thou Moon, that So Ovid calls the sun the eye of the now meets and noxu fly A the orient world, Mundi oculus, Met. IV. fun, together with the fix'd flars, 228. And Pliny the foul, Nat. Hift. and ye five other wand'ring fires &c. Lib. 1. c. 6. Hunc mundi esse to. He had before called upon che fun tius animum. And the expression who governs the day, and now he thy greater may be fitly parallel'd invokes the moon, and the fixid with thy fierceft IV. 927, and bis flars, and the planets who govern greater in Paradise Regain d I. 279. the night, to praise their Maker.
The moon sometimes meets and 173. In thy eternal course, ] In sometimes pics the fun, approaches thy continual course. Thus Vir- to and recedes from him in her gil calls the sun, moon and stars monthly course with the fix'd eternal fires, Æn. II. 154. Vos, fars, fix'd in their orb that flies ; æterni ignes ; and the sacred fire they are fix'd in their orb, but that was constantly kept burning their orb flies, that is moves round eternal fire, Æn. II. 297.
with the utmost rapidity; for Adam VOL. I.