Then lighted from his gorgeous throne, for now Of hideous length: before the cloudy van, O Heav'n! that fuch resemblance of the Highest Should 111. Abdiel that fight indur'd not,] A foliloquy upon fuch an occafion Virg. Æn. II. 407. is only making the person think aloud. And as it is obferved by a Non tulit hanc fpeciem furiatâ very good judge in these matters, mente Chorobus. 113. And thus his own undaunted heart explores.] Such foliloquies are not uncommon in the poets at the beginning and even in the midft of battels. Thus Hector, Iliad. XXII. 98. explores his own magnanimous heart, before he engages with Achilles, Oxbnoas d'acg time μεγαλήτορα θυμόν. this ufe of foliloquies by the epic poets, who might fo much more eafily than the dramatic defcribe the workings of the mind in narrative, feems to be much in favor of the latter in their use of them, however the modern critics agree (as I think they generally do agree) in condemning them as unnatural, tho' not only frequent, but generally the most beautiful parts in the beft plays ancient and modern; and I believe very few, if any, He flood, and queftion'd thus his have been wrote without them. mighty mind. Pope. 115.- where Should yet remain, where faith and reälty 115 120 Remain not: wherefore should not strength and might peers 125 His deed without the divine aid and affiftance he would have been by no means a match for fo fuperior an Angel. 135. -fool, not to think bows And Virgil, En. VI. 590. tabile fulmen &c. AndHomer frequently, from whence the reft feem to have borrow'd it, tho' His daring foe, at this prevention more Incens'd, and thus fecurely him defy'd. 130 Proud, art thou met? thy hope was to have reach'd The highth of thy afpiring unoppos'd, The throne of God unguarded, and his fide Or potent tongue: fool, not to think how vain Thy folly; or with folitary hand Reaching beyond all limit, at one blow 135 140 Unaided could have finish'd thee, and whelm'd All are not of thy train; there be who faith Prefer, and piety to God, though then 145 Seem'd in thy world erroneous to diffent From all: my fect thou feeft; now learn too late Thy merited reward, the firft affay Of this right hand provok'd, fince first that tongue Infpir'd with contradiction durft oppose 147. my feet thou feeft; &c] The ufe of the word feat in this place feems a little forc'd and fingular; and I can't help thinking but Milton brought it in in order to fneer the Loyalifts of his time, who branded all diffenters, of whom he was one, with the opprobrious name of Sectaries. This alfo accounts for the word few in the next line, inasmuch as it fuited Milton's particular view better to establish a general maxim than to apply it merely to the fingle cafe of Abdiel. Thyer. 148. How few fometimes may know,] Thefe few here are ftill too many. To come up to the point he fhould 155 " may 160 show A third part of the Gods, in fynod met Servility 167. Miniftring Spirits,] So they are called Heb. I. 14. Are they not all miniflring Spirits? and Satan this with that of Virg. Æn. IX. mentions it in derifion. Compare 614. Vobis picta croco et fulgenti mu- Et tunica manicas et habent redi- O vere Phrygiæ, neque enim Phry- Tym |