and Invocation, has the advantage of placing one of the noblest Thoughts
in the World in the first Line, without danger of falling into the
absurdity of Horace's Author with his Fortunam Priami: For thus he sings,

Qui mare, qui terras, qul coelum numine comples
Spiritus alme, &c.

After the Invocation, in the very beginning of the Poem, he's preparing
the Incidents for his Hero's Death; he brings him to Jerusalem at the
Passover with Hosanna's; then raises his Machines, and falls to the
Description of Hell. He through the whole, uses his Figures very
gracefully; few have been more happy in Comparisons, more moving in
Passion, succinct, yet full in Narration: Yet is he not without Faults; or
in the second Book he brings him to his last Supper in the Garden, from
thence before Caiaphas and Pilate; which too much precipitates the main
Action: Besides, it seems harsh and improbable to bring in S. John, and
Joseph, our Saviour's reputed Father, as he does in the Third and Fourth
Book, giving Pilate an account of his Life; not to insist on the general
Opinion, that Joseph was not then alive. But notwithstanding these few
failures, it can't be deny'd, that his Description of our Saviour's
Passion in the Fourth Book, is incomparably fine; the disturbance among
the Angels on that occasion; his Character of Michael, and the Virgins
Lamentation under the Cross, and at the Sepulchre, are inimitable. And
thus much for Vida, on whom I've been more large because I've often made
use of his Thoughts in this following Work; his Poem being the most
complete on that Subject I've ever seen or expect to see. And here han't
the English more reason to complain of Rapin, that he takes no notice of
their Heroic Poems, than Lupez Viga of Tasso, for not mentioning the
Spaniards at the Siege of Jerusalem: but since he has been so partial, as
not to take any notice of our Writers, who sure as much deserve it as