as the most divine Diet I become perfect and absolute in all knowledge as the Gods who know every thing As before Godhead was not from her thought ran in her mind V. 790. Eve sick as she supposed of innocent Ignorance was resolved to diet her self with the Fruit of the Tree of knowledge of good and evil as Physicians prescribe a certain Diet to their disorder'd Patients Diet of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. Mature ripe thence perfect and compleat Bo. I. Vers. 660. Animi maturus Alethes AEn 9. Wise Prudent V. 807. Experience next to thee I owe Next I owe my Thanks to the Experience my best guide Experientia Lat. Trial the Mistress of Mankind V. 812. Heaven is high and remote to see According to Lucretius Omnis enim per se divum natura necesse est Semota ab nostris rebus sejunctaque longè Lib. 1. V. 821. Without Copartner Without a Sharer and Partner in my new acquired knowledge Copartners and Coparceners of Con and Particeps Lat. are Law-terms for such as have equal shares in the Inheritance of their Ancestors V. 829. I extinct Dead destroyed the Lamp of Life being quench'd Extinctus Lat. dead of Extinguere Lat. to put out V. 837. Sciential Sap Eve probably enough adored and reverenced the Violated Tree as conceiving some wonderful Power dwelt therein which had bestowed upon the Plant the Juice and Sap productive of extraordinary knowledge as if not made by God to grow among the rest out of the Earth but being able to make others that eat it such of its own Innate Virtue As hinted before If they all things who enclos'd Knowledge of Good and Evil in this Tree That who so eats thereof forthwith attains Knowledge without their leave V. 722. Sciential Scientialis Lat. belonging to knowledge Scientia Lat. V. 845. Divine of something ill misgave him Yet oft his Heart foreboding and foretelling some Disaster made him fear all was not well Told him the joy he promis'd to his Thoughts and the new solace in her Return so long expected would disappoint him Divine Divinus Lat. one that foretells what shall happen Falli sperat Chaldaeos caeterosque Divinos Cic. So Divinare futura So Helâ—nus foretelling AEneas what was to befal him is said Canere Divino ex ore Sacerdos AEn 3. Misgave gave him to think something was amiss Mis as the Fr. Mes in composition depraving and depressing the word to which it is joyn'd as Misdeed Mishap c. V. 846. He the faultring measure felt He found his Heart kept not true time he felt the false and intermitting Measure the natural description of our Minds foreboding ill by the unequal beatings of the Heart and Pulse discovered Faulter of the Span. Faltar of the Fr Faillir to fail to be wanting V. 851. That downy smiled That cover'd with soft Down look'd sweetly Down of the Belg. Dun thin that Lanugo the soft Beard on Fruits Ipse ego cana legam tenerâ languine mala Ecl. 2. V. 852. And Ambrosial Smell diffus'd Virgil's very words Et liquidum Ambrosiae diffudit odorem Geo. 4â— Ambrosial Bo. II. V. 245. Diffused Bo. III. V. 137. V. 854. In her face Excuse came Prologue and Apology In her looks Excuse sate ready to declare the Reason of and to defend-the Occasion of her long Absence Excuse Excusatio Lat. of Excusare Lat. to lessen an objected Fault Prologue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. the Introduction or entring into or opening the matter of a Speech and among the Poets a Speech made before the Play to entreat the favour of the Auditory Apology 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. a Defence that part of an Oration in which the Accusation is endeavoured to be avoided and wiped off To Prompt Prontare Ital. to mind one of to suggest Promptum reddere Lat. to prepare or have in readiness V. 855. With bland Words With fair winning Words Of Blandus Lat. soft flattering fawning V. 858. Depriv'd thy Presence Robb'd of thy dear Society Depriv'd of thy Company Of Deprivare a disused Latin word to bereave of Ibid. Agony of Love Strange tormenting Passion not felt by Eve before she became sinful Love as all other her Passion while innocent easily obeying the Rule and Reign of Reason Agony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inward Conflict and Disturbance See Bo. II. V. 861. V. 876. Dilated Spirits ampler Heart c. My Understanding wider and my Heart large and more open Dilated Bo. I. v. 429. Ampler of Amplior Lat. larger Many are of Opinion that Eve did not relate to Adam the Promises the sly Serpent had made her and that if she had acquainted him therewith he would have suspected Satan's design and have stood upon his Guard grounding it on St. Paul's words Adam was not deceived but the woman being deceived was in the transgression 1 Tim. 2. 14. But that of meer fondness and impotency of Passion he was perswaded by his lovely and lost Eve to Ear against his better knowledge undeceiv'd yet the sad Sarcasme And the Lord God said Behold the man is become as one of us to know good and evil Gen. 3. 22. intimates that Adam was attack'd on the side of his Understanding which he hoped by eating of that Fruit to improve into Perfection Our Poet therefore has entertain'd both these Opinions in his Discourse of Adam's Transgression V. 880. Unshared and Odious soon Like Juturna Haud quicquam mihi dulce meorum Te sine frater erit AEn 12. V. 885. Too late renounce Deity c. Quo vitam dedit aeternam Cum mortis adempta est Conditio Ibid. V. 886. With Countenance blith With a chearful Countenance pleased and chearful Of the Sax. Blide or Belg. Bliide joyful V. 890. Blank while Horror chill c. Blank Blanc Fr. white pale Obstupuere animi gelidusque per ima cucurrit Ossa tremor AEn 2. V. 891. All his Joynts relax'd Illi solvuntur frigore membra AEn 12. Relax'd loosen'd Of Relaxare Lat. V. 895. He inward Silence broke He thus reason'd with himself discours'd with his own Thoughts inwardly in his Mind V. 901. To Death devote Made liable to Death given up and destin'd to Destruction Pesti devota futurae AEn 1. V. 914. The Link of Nature drawn The natural Affection by which I am link'd to thee who art the dearest tenderest part of my own self Flesh of my Flesh c. Link of Lien and Lier Fr. to bind together V. 917. So having said So having said to himself so having thought and considered in his Mind as at V. 895. V. 922. Who thus hath dar'd Misprinted for Hast dared V. 924. Sacred to Abstinâ—nce Set apart and secluded from use Dedicated to forbearance Abstinentia Lat. forbearance Arbor erat Luci medio in penetralibus umbris Sacra comam nullos morsu violanda per annos Quam Pater omnipotens fertur cum conderet orbem Perpetuae sacrasse fami Imitated from
shall lead them unto living fountains of waters Rev. 7. 17. The fountain of the water of life Ibid. ch 21. v. 6. and ch 22. v. 1 17. Resorting of Ressortir Fr. to issue forth to repair to V. 84. O Sons like one of us Man is become And the Lord God said Behold the man is become as one of us to know good and evil Gen. 3. 22. All Interpreters expound these words Ironically as referring to the false Promises of Satan in the Serpent Ye shall be as Gods knowing good and evil v. 5. To which our Author subscribes by Let him boast his knowledge But he has in part followed the Opinion of Hieron Oleaster that this usher'd in by this Adverb of Demonstration was spoken to the Angels In their State thô firm yet to confirm 'em more V. 71. Sec O my Sons how like to God deceived man has made himself Defended Fruit of the forbidden Tree of Defendre Fr. to forbid of Defendere Lat in the Law sense to Prohibit so used by Chaucer Where can you say in any manner Age That ever God defended Marriage V. 92. How variable and vain self left I know his Heart how foolish and fickle if left to its self and the guidance of his giddy Will Variable Variabilis Lat. changeable V. 95. And live for ever If Adam had not sinned he had never suffered Death which by sin entred into the world Rom. 5. 12. yet was he even in his Innocency Mortal that is under a possibility of Decay and Death from which God would have preserved him Sin then did not make him Mortal but with his Innocency bereaved him of God's wonderful Preservation and delivered him up to his natural Mortality Homo qui mortalis erat redigi natur aliter poterat in suum cinerem voluntate Dei viveret semper nisi peccatum obstitisset non est itaque per peccatum factus mortalis sed qui cum erat innocens voluntate Dei servabatur ob peccatum traditus est suae mortalitati Vall. c. 6. How this wonderful Preservation depended on the Tree of Life is hard to guess most probable it is that the Fruit of this Restorative Tree was most connatural to Man's Life easiest to be turned into and assimulated into his Substance endowed with a Preservative Power against all Decay by which our Lives had been lengthen'd out to a vast Longevity till it had pleased our Creator to have removed and transplanted us into Heaven For For ever does not imply Eternity but a long Duration of Time in Scripture as of the Servant whose Ear was bored through He shall be thy servant for ever Deut. 15. 17. So the Hills are styled Everlasting Gen. 49. 26. O King live for ever Dan. 3. 9. I will not eat flesh for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 8. 13. c. Now lest he put forth his hand and take also the tree of life and eat and live for ever Gen. 3. 22. This seems to manifest God's Compassion and Commiseration of lost Man lest eating of this enlivening Fruit he should prolong and lengthen out his miserable Life farther than what was fit at which our Author hinted telling us God provided Death for Adam a final Remedy lest by that long Life he was capable of he should Eternize his Wee that is live under it too long Ibid. Dream at least to live for ever Shews our Author did not understand the Tree of Life capable of making Adam live Eternally without Removal into the Heavenly Regions Rupertus believed this wonderful Fruit endued with a Power able to have made Adam Immortal if he had once tasted of it and that Satan and he were both ignorant that there was such a Preservative Plant in God's Garden for had the Devil known it as he made him miserable by Eating of the forbidden Tree so he would have endeavoured to have made that Misery perpetual by perswading him to have eaten of the Tree of Life Si enim vel ille scisset nunquam consilium suae malignitatis ita dimidiasset sed sicut illud lignum temerare persuasit ut miseros faceret sic istud praeripere suasisset ut aeternaliter miseros misere aeternos efficeret Com. in Gen. c. 30. l. 3. But he forgot what St. Paul tells us That God is faithful who suffers us not to be tempted above what we are able but will with the temptation make a way to escape 1 Cor. 10. 13. V. 98. To till the ground whence he was taken Gen. 3. 23. Michael Bo. 6. v. 44. Behest Bo. 3. v. 533. V. 102. Of flaming Warriours A choice Angelic Guard His ministers a flaming fire Psal. 104. 4. V. 103. To invade vacant Possession Attempt to possess himself of Paradise empty and void by Man's expulsion Invade Invadere Lat. to go into V. 111. Bewailing their Excess Sorrowing for their Sin Excess Excessus Lat. a going beyond Sin is a going beyond the bounds of our Duty set by God's Commands by the same Metaphor called Transgression Disconsolate comfortless of Dis and Consolari Lat. to comfort Reveal discover Revelare Lat. to shew by removing the Vail V. 115. Intermix my Covenant Bring in by thy Discourse my Agreement and Reconciliation made with them by the Atonement of my Son to be born of the Woman's Seed Gen. 3. 15. Intermix Intermiscere Lat. to mingle with Covenant Fr. Conventum Lat. an Agreement of Convenire Lat. to agree V. 120. Of a Sword the flame And he placed at the east of the garden of Eden Cherubims and a flaming Sword which turned every way to keep the way of the tree of life Gen. 3. 24. Cherubic Watch c. a Guard of Cherubims armed with shining Swords shooting forth Flame God set a double Guard before his Garden Angels those vigilant Spirits and Ministers to forbid the Fiends and a flaming Sword to affright Adam and Eve the Expelled Offenders Thus the Angel that withstood Balaam is represented And he saw the angel of the Lord standing in the way and his sword drawn in his hand Numb 22. 31. In the same manner David saw the angel that smote the people 2 Sam. 23. 17. Cherubic Cherubicus Lat. of a Cherub Bo. 1. v. 157. Receptacle Bo. 7. v. 307. V. 125. Man once more to delude Lest Satan by tempting them with the Fruit of the Tree of Life and thereby promising them Exemption from Death the Sentence denounc'd against them might again delude 'em and interrupt their Repentance by a new Presumption Debuisse â— Paradisi aditu arceri Daemenem ne eum in locum penetrans decerperet fructum arboris vitae cujus promissione ac donatione mâ—rtales prorogandae vitae avidissimos curiosissimos falleret ad sui cultum obsequium adduceret Perer. l. 6. V. 127. The Cohort bright The bright Brigade Cohors Lat. was a Band of 555 Fooâ—-Soldiers and 66 Horse-men 10 of which constituted a Roman Logion V. 129. Like a double Janus Each
〈◊〉 〈◊〉 signifie both Strength Solidity V. 76. Uncertain which c. A Question that may well puzzle the Curiosity of Mankind who know so little of Created Nature that they may easily be ignorant of the Confines and Boundaries of the World 's vast Building V. 77. From his Prospect high From his exalted View from his all-knowing omniscient Fore-sight in which Things past present and to come all at once he beholds Prospect Prospectus Lat. a seeing at a great distance a clear view without any lett or hinderance of Prospicere Lat. to see far to foresee AEneas scopulum interea conscendit omnem Prospectum late pelago perit AEn 1. V. 80. Onely begotten Son Because God sent his onely begotten Son into the World 1 John 4. v. 9. and John 3. v. 18. V. 81. Whom no Bounds prescribed Whom nothing can with-hold not Hell it self Prescribed of the Lat. Praescribere to appoint to assign V. 84. Wide interrupt can hold Nor the vast Gulph wide and broken off from Being Interrupt separated from the Creation Interruptus Lat. broken off Main the corruption of the Lat. Magnus great V. 87. Through all Restraint In spight of all the Imprisonments of deepest Hell and the abortive Gulph Restraint of Restringere Lat. to bind again to bind fast V. 88. In the Precincts of Light In the Neighbourhood of Heaven and the Creation Precincts of Precinctus Lat. enclosed on all sides bordering on of Praecingere to encompass V. 90. With purpose to Assay With design to try if he may master him by force Purpose of the Lat. Propositum design Assay of the Fr. Essayer of the Lat. Ab and Sagire to grow wiser V. 93. Glozing Lyes Flattering Lyes To Gloze is an old word to flatter cogg perswade of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Tongue too much inclined to it V. 94. Easily Transgress Will with little perswasion go beyond the Bounds of that single Command that I have made the only Tryal of his Obedience to me his Maker Transgress of Transgredi Lat. to go beyond Sin breaking through the Boundaries of God's Laws and therefore styled Transgression V. 98. Ingrate all he could have Unthankful Man has had of me all I could give him in the Order and Rank of the Creation where he was placed I made him Upright and Just able to withstand all Temptations thô liable to offend if he suffer himself and his divine Reason to be misâ—ed and imposed upon by glozing Lies In the same manner I Created all the Heavenly Powers Angels and Spirits as well those who stood firm in their Obedience as those Rebellious that fell from it all alike endowed with Free-will Ingrate Ingratus Lat. Unthankful of all Ingratitudes Sin is the blackest Just of Justus Lat. Innocent Good in opposition to Wicked c. as Wilt thou destroy the Just with the Wicked Gen. 18. v. 23. Right of Rectus Lat. Straight Upright the Character of GOD himself A God of Truth and without Iniquity Just and Right is he Deut. 32. 4. Who made Man in his own Image Gen. 1. v. 27. V. 99. Sufficient Able to have stood firm in their Duty to their Maker Sufficiens Lat. Able Here begins the excellent Discourse of Free-will the Reasons of which are plainly and very convincingly laid down V. 103. What Proof could they have given For were not both Angels and Men endued with Free-will what sincere real Proof could they give of their Obedience Love or Faith to the Universal Lord of all Things when all their Actions and their best Performances would not be the Results of Reason and Choice but the meer Effects and Impulses of Fate and Necessity doing nothing but what was unavoidably for them to leave undone Sincere of Sincerus Lat. sound true perfect V. 104. True Allegiance c. True Obedience constant Trust and Love Allegiance of the word Alligare Lat. to bind to the Faith we swear to our King being the highest Bond and Obligation imaginable V. 107. What Praise what Pleasure I What Praise what Satisfaction could Men expect from their best Deeds or more sincere Endeavours or what Pleasure or Delight could God himself take in the most ardent Devotions Praises or Prayers of his Saints when their Wills and Reason Reason that determines the choice of Good from Evil robb'd of all their Judicious Powers and Elective Faculties were made useless as if bestowed in vain or given only to be subservient to invincible Necessity not to their Maker GOD Almighty Despoil'd Despoliatus Lat. robbed of Despoliare Lat. to bereave V. 110. Made Passive both Will and Reason instead of being active and free Principles should be enslaved made to obey and undergo the irresistible Power of Fate Passive Passivus Lat. suffering of Pati Lat. to suffer V. 113. Their Maker or their Making Neither can Mankind justly accuse their Maker GOD who made them in his own Similitude and therefore neither their Making the Powers and Endowments of their Souls nor the various useful and astonishing Organs of their Bodies In respect of God's absolute Dominion and Power the Clay cannot say to the Potter Why hast thou made me thus Nor as to the Riches of his Grace and Mercy shall any of the Vessels of Wrath be able to excuse themselves as being his handy Work having after all his Long-suffering fitted themselves by Sin and final Impenitence to destruction according to the best interpretation of Rom. 9. v. 22. a place much controverted in this matter V. 114. As if Predestination c. Praedestinatio Lat. a fore-ordaining what shall come to pass the Predestinarians are such as hold the Elect and Reprobates to be fore-ordained such from the beginning of the World and that all the Miscarriages and Faults cannot hinder the Salvation of the former nor all the Struggles and Endeavours imaginable remedy or stave off the Damnation of the latter An Opinion of the greatest Impiety conceivable destructive of God's Glory and Mercy as well as of his Irreproachable Justice Read St. Paul to the Ephesians ch 1. v. 4 5 and 6. God he says had chosen us the Ephosians in Jesus Christ before the Foundation of the World That we should be holy and without blame before him in Love there is the Condition Certainly all the Ephesians were not blameless nor all therefore Elect Having Predestinated us c. according to the good pleasure of his will to the Praise of the Glory of his Grace But what Praise if the Ephesians were Elected without a firm Belief in the Saviour of the World and a Life conformable to his holy Example thereby Glorifying the Riches of his Grace and Forgiveness V. 115. Over-ruled their Will dispesed As if Man's Will were overborn and influenced by God's absolute decree as Lord of all or by his infinite Fore-knowledge whereby whatever he fore knows must certainly come to pass which Objection he answers in the next Verses Disposed Dispositus Lat. appointed ordered V. 118. Fore-knowledge had no influence The
Fore-knowledge of God does not determine the Minds of Men to good or bad Actions thô that Fore-knowledge be infinite and infallible nor does the commission of Good or Evil depend thereon But he that knoweth whereof we are made and that searcheth the Hearts and trieth the Reins that knows all our Thoughts afar off clearly foresees all our Faults and Failings which we should have committed undoubtedly althô they had not been foreknown or foreseen by that infinite Eye In vain did all the Prophets cry against the Abomination of Israel and the Idolatries and Backslidings of Juda if these People had it not in their power to serve God rather than Baal Choose you this day whom you will serve c. but as for me and my House we will serve the Lord says Josuab And when the People had made and confirmed their Choice v. 21. Nay but we will serve the Lord he replies upon them Ye are Witnesses against your selves that you have chosen the Lord to serve him and they said We are witnesses Jos. 23. v. 22. Good and Evil Life and Death therefore are in the Choice and ballance the Wills of all Mankind they have the Election of their Mischiefs and Miscarriages in their own Power neither does any Influence of the Stars or pretended Power of Fate bend or incline their Wills to Folly were there any Power so coercive as to constrain and force them unto Wickedness Mankind nay even the worst of them would not be inexcusable they Decree therefore their own Revolt that Defection from their Maker to his and their Enemy the Devil It is observable that where God cautions the Israelites against the false Prophets that should go about to turn them away after other Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used a word properly signifying a Revolt Deut. 13. v. 5. as also Jer. 28. v. 16. and ch 29. v. 32. in both which it is translated Rebellion V. 120. So without least Impulse So without the least motion force or pretence of any over-ruling Power Impulsus Lat. for such a force as is necessary to set an Engine in motion c. Mankind must be Engines if set on work by any other Motives than the Impulses of their own Free-will V. 121. Immutably foreseen The celebrated Place in the Controversie of Free-will in Rom. 9. v. 11 and 13. Jacob have I loved but Esau have I hated for the Children being yet unborn neither having done any Good or Evil c. seems to imply such an Immutability in God's Foresight as influenced the Actions of these two Brethren and their Descendents but the truth is God from his high Prospect foreseeing all the Behaviour not only of these two Brethren but of Mankind infallibly and unerringly the Divine Fore-knowledge and Fore-sight had no power or weight on the Wills of them and their Posterity tho he foresaw that of the first would endeavour to keep his Commandments and Statures and should therefore be his chosen People and that of Esau would forsake his Ways and become Reprobate to God and all Goodness To what end are all the Promises of Happiness and the Rewards of everlasting Life and the Terrors of the Lord his Threatnings and the repeated Denuntiations of Eternal Punishment Damnation and Hell to obstinate and impenitent Sinners If they that do well and those that commit Iniquity do both not what they would but what they are constrained to do obey not God but Necessity how shall the Judge of all the Earth do Judgment as Abraham says in his humble Expostulation with his Maker Gen. 18. v. 25. Is God unrighteous who taketh Vengeance I speak as a Man God forbid for how then shall God judge the World Rom. 3. v. 5 and 6. Immutable Immutabilis Lat. unalterable unchangeable V. 122. They Trespass They Sin they Offend Trespass of the Fr. Trespasser to go beyond to transgress of the Lat. Trans beyond and Passus Lat. going Transgression being a Proceeding beyond the Limits of the Law Ibid. Authors to themselves Leaders and Guiders of themselves in all things which they judge fit and reasonable to be done and therefore choose to do Author or as better writ Auctor is one that adviseth or perswades another So Virgil useth it Italiam petiit fatis Auctoribus AEn 10. Confâ—â—iis habitus non futilis Auctor AEn 11. Judge of Judicare Lat. to esteem God has not left himself without a witness Acts 4. v. 17. A severe one indeed and irreproachable which every Reprobate will bring with him and against himself at the dreadful Day of Doom V. 128. Ordain'd their Fall My Decree eternal and unchangeable appointed their Freedom exempted 'em from all force of any Foreign or Exterior Power made sufficient to have stood their Ground against all Temptation they ill advised choose to mistrust me and fall off from their Maker and this Conscience God's Umpire the wary Inmate of each Man's Breast will testifie one day against the Opposers of Mankind's Elective Liberty Ordain'd of the Lat. Ordinare to set in order to appoint to take care of V. 129. The first sort c. The Fallen Angels the Apostate Spirits fell from their Obedience by their own Consent and Inclinations Self-tempted Self-depraved tempting and vitiating themselves Suggestion of Suggestio Lat. a prompting or inticing of Suggerere Lat. to perswade Deprav'd of Depravare to corrupt to make ill V. 131. Deceived by the other first Man sins deceived and cheated by those fallen Angels and therefore shall find Pardon and Compassion which is denied those that tempted both him and themselves V. 135. Ambrosial Fragrance filled all Heaven At the first Promise and Promulgation of God's Mercy well does our Poet to fill Heaven with this Divine Fragrance all Sacrifices and Attonements made to obtain it under the Ceremonial Law being called A sweet Savour unto the Lord Numb 15. v. 3 7 10 c. The Mercies of God are expressed by the same Epithete by the Royal Psalmist Psal. 129. v. 21. For thy Mercies are sweet Of Ambrosial B. 2. V. 245. Liquidum Ambrosiae diffudit odorem Geor. 4. Homer makes no scruple of feeding Neptune's Horses with Ambrosia thô it is commonly used by him for the Gods own Diet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fragrance of Fragrantia Lat. a pleasant Smell or Persume V. 136. Spirits Elect Elect of Electus Lat. Chosen This does not contradict what was asserted before at V. 100. Such I Created all the Etherial Powers and Spirits Free and sufficient yet not secure from falling for the Elect Angels and Blessed Spirits above as to the continuance in their happy Station are secured by their Obedience as well as Gods chosen here on Earth Wherefore the rather Brethren give diligence to make your Calling and Election sure for if you do these things you shall never fall for so an entrance shall be ministred unto you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ 2 Pet. 1. v. 10 and 11. V.
his Reign 64 Years after the Death of our Saviour and four Years before his own as the Chronologers relate V. 3. When the Dragon put to second rout Interpreters of Revel 12. whence this is taken are of Opinion that as Satan was after his Rebellion thrown out of Heaven in the beginning of time so towards the end of it and the World he shall be beaten out of his lower Dominion usurpt by him and be no longer Prince of the Air here called his second rout The Dragon Satan V. 14. Far off and fearless Fearless yet keeping distance though undaunted yet wary in approaching V. 17. A Devilish Engine back recoils Like a great Gun that at discharging its destructive Entrails runs back with mighty force and rude repulse so this malicious attempt of Satan on frail Man beats back again upon himself in hideous Horrours and distracting Doubt of what he was is and must be to all Eternity Recoils of Reculer Fr. to give back to run back as a Cannon when fired V. 18. Horrour and Doubt distract c. The amazement of his Guilt and the uncertain success of new Mischiefs undertaken which how much they may add more to his Punishment than Revenge confounds all Consideration Distracts his Thoughts Put him upon a Rack where all his Resolutions against th' Almighty vain and frivolous are rent to pieces Distracts of distrahere Lat. to pull in pieces V. 20. For within him Hell he brings Is his own Hell and Tormentor Change of Place gives no allay or intermission to his Pains He travels with Hell about him and within him Coelum non Animum mutant qui trans mare currunt V. 30. In his Meridian Towre In his Noon-tide Exaltation in Meridian Majesty of Meridianus Lat. of Noon-tide Meridies Lat. Mid-day when the Sun is at the highest V. 31. Then much revolving Tossing and turning over many direful Thoughts risen from Conscience waking of despair that slumber'd c. An admirable Description of tormenting Guilt discovered when too late to be discharged Revolving of revolvere Lat. to roll to and fro thence to think and in Virgil to relate Sed quid ego haec autem nequicquam ingrata revolvo AEn 2. V. 33. Look'st from thy sole Dominion O thou Majestick Monarch with amazing Brightness Crown'd that from thy shining Seat look'st like the Supreme and Universal God of this low new-created World at whose glorious appearance all the Stars discountenanc'd hide their disappearing Heads Like the God Well does Satan Deifie the Sun whom he perswaded seduced Mankind often to adore as such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Phoenicians styled him and the holy Page shews how easie it was to set up this visible supposed Author of all things and of so many Blessings of such inestimable use to the World for an Illustrious Deity especially when Ignorance and Sin had so depraved and blinded Mens Minds that they could not see him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who dwells in unapproached Light for which reason God by Moses so strictly forewarn'd his People of Idolatry Lest thou lift up thy Eyes unto Heaven and when thou seest the Sun and Moon and the Stars even all the Host of Heaven thou shouldst be seduced to serve and worship them Deut. 4. Vers. 19. Thus Homer attributes Omniscience to the Sun and from the worship of him in this Island one of the Days of the Week took his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 35. Their diminisht Heads Dim their diminisht Lights which the Sun hides and hinders from appearing Diminutus Lat. impair'd made less V. 40. Till Pride and worse Ambition Pride is a kind of excessive and vicious Self-esteem that raises Men in their own Opinions above what is just and right But Ambition is that which adds Fewel to this Flame and claps Spurs to these furious and inordinate Desires that break forth into the most execrable Acts to accomplish their haughty Designs which makes our Author stigmatize Ambition as a worse Sin than Pride V. 45. With his Good upbraided none Did not with his Bountiful Goodness twit or reproach his Creatures Upbraid of Upgebredan Sax. to scorn or reproach one with any thing received V. 50. I ' sdein'd Subjection I disdain'd to be subject to pay Obedience to ' Isdeind for disdain'd an Italian Imitation of sdegnare It. dedignari to contemn to despise ' sdein'd V. 58. Powerful Destiny ordain'd O that his uncontroulable Decree had appointed me one of the Vulgar Angels of the common Spirits Destiny of Destinatio Lat. Appointment Decree V. 79. O then at last relent Quit thy harden'd Obstinacy and melt into Repentance Relent of Ralentir Fr. to grow soft again of re and lentescere Lat. to soften to melt as tough viscous and fat things do at Fire V. 84. Vaunts Boastings of vanter Fr. to boast V. 87. How dearly I abide How much to my Cost with how much Pain and Torment I make good my Vain-glorious Undertaking against th' Almighty Abide signifies here to sustain to endure as in Virg. Tu ne cede Malis sed contrà audentior ito V. 96. Ease would recant Vows made in Pain When reinstated in my former Condition I should soon unsay whatever in pain I swore Recant of the Lat. recantare to retract and unsay something affirm'd formerly Vows of Votum Lat. Protestations of Vovere Lat. to vow or protest As violent and void as forc'd from me and therefore of themselves void and of no Obligation as all things done or obtain'd by Duress and Menasse are by our Laws esteem'd of no effect V. 100. To a worse relapse To falling back into a worse Condition Relapse is properly a falling back from some beginnings of Recovery into the same Distemper made by its return more dangerous of Relabi Lat. to slip back again a Metaphor taken from Men climbing up a steep slippery place whence they often slide back again down to the bottom V. 110. Evil be thou my Good All real true Good is lost and forfeited by me and therefore now my Malice and Revenge wreck'd on Mankind and so upon his Maker by destroying his new-created Favourite is the only chiefest Good I can propose to my self or prosecute That Evil should be Good seems a Contradiction but by Good is here meant Choice and as such deluded Mankind place their Happiness upon it mistaking often many Evils which they pursue disguised under the Notions and Appearances of Good V. 114. Each Passion dimm'd his Face While he made this Speech full of sad and dismal Reflections disquieted with Anger Envy and Despair each of these Passions darkened and overcast his Countenance which spoiled his disguise and discovered him a Cheat and Impostor Counterfeit false of the Fr. Countrefaict false Money stampt in Imitation of the true V. 120. Each Perturbation smooth'd Calm'd all the Storms these Passions had raised in him Perturbatio Lat. disorder V. 121. Artificer of Fraud Master of Deceit the Arch-Cheat and Crafts-Master Artifex Lat.
Tree of Knowledge much mistaken by easie seduced Eve Ibid. By the Threatner An odious Name given by the Tempter to GOD the Supreme Goodness as if he had threatned our first Parents with Death not so much to deterr them from Disobedience as to affright 'em from enjoying that fair Fruit useful to augment their Knowledge and to raise sublimer Understanding V. 688. Me who have touch'd and tasted Our Poet has so finely handled the Serpent's Temptation as to answer all the Allegations made of Eve's wonderful Simplicity c. He introduceth the Devil reasoning in the Serpent 〈◊〉 so strange a degree pretending by his eating of the forbidden Tree to have obtain'd both Speech and Reason exalted and ennobled thereby above all other Creatures that the Objections Peâ—erius puts into her mouth would have been of no defence to her Dixisset mulier serpenti si ita est ut dicis cur tu non edis ex istà arbore ut quod mihi promittis ipse consequaris Abi prior comede ut ex te Periculum faciam utrum vera sint quae loqueris mihique polliceris Lib. 6. de Laps Hom. V. 693. For such a petty Trespass For so small a fault Trespass of Trespasser Fr. to exceed to go beyond A Trespass is the going beyond the Limits of the Law the Bounds of our Duty of the Lat. Trans and Passus so Death Trespas Fr. is a passing beyond Life's Limits the Punishment of our Transgressions Petty Petit Fr. small V. 696. Deter'd not from Atchieving Discouraged not from Attempting c. Deterr'd of Deterrere Lat. to affright Atchieving Bo. II. V. 364. V. 699. If what is Evil be real If there be any thing really Evil in this World wherein GOD the Creator made all and acknowledged all that he made was Good Gen. 1. 31. Real Bo. VIII V. 575. Eve had been forewarn'd of the dangerous Evil of Temptation and Sin there was no other Evil in nature to be dreaded or avoided by her thô slyly here insinuated by Satan to hide his dark Design V. 702. The fear it self of Death removes the fear Justice is inseparable from the very Being and â—â—ssence of God so that could he be unjust he would be no longer God and then neither to be obeyed or feared so that the fear of Death for discovering of Evil to avoid it which does imply Injustice in God destroys it self because God can as well cease to be as to be just A Satanic Syllogism V. 704. Low and ignorant his Worshippers The consequence of Ye shall be as Gods Gen. 3. 5. as wise and knowing as He and then no longer his Worshippers The account Moses gives of Man's Fall is by most of the Fathers and School-Divines esteemed Historical and as such Commented on by them tho they often subjoyn divers Allegorical and Tropological Interpretations And this insnaring Discourse of Satan in the Serpent tempting of Eve is remarkable for five notorious and abominable Fashoods First That God as to the Death wherewith he threatned them was not to be believed or would not keep his word Ye shall not surely die Gen. 3. 4. Secondly That God with-held and envied them some extraordinary Good and unknown Happiness by forbidding them the Enjoyment of the Prohibited Fruit to awe and keep 'em low his Worshippers For God doth know that in the day ye eat thereof then your eyes shall be opened Gen. 3. 5. Thirdly That the Interdicted Tree was endued with a Power and Virtue able to advance their Understanding to a higher pitch Ye shall be knowing Gen. 3. 5. Fourthly That it was possible for Mankind to attain to knowledge so perfect and admirable as thereby to become like God Ye shall be as Gods knowing Ibid. Lastly That they might obtain this compleat Resemblance of the Divinity by violating his Commands and eating of the forbidden Fruit Knowing both good and evil as they know Ibid. V. 711. Internal Man Inwardly Man as to my heighten'd Understanding Internal Internus Lat. inward V. 714. Human to put on God's By raising the dim Understanding to that transcendent State of Gods the brightest Intellectual Being The Phrase of Putting on is not only familiar inScripture to denote the highest and most exalted Changes that can happen to Humanity in Immortality and glorious Eternity as This mortal must put on immortality c. 1 Cor. 15. v. 53. where the Original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signif Induere Lat. to put on But Virgil uses it in his Circean Metamorphoses Quos hominum ex facie Dea saeva potentibus herbis Indâ—erat Circe in vultus terga ferarum AEn 7. A Change relating and resembling this wrought by the fatal and forbidden Tree V. 730. Can Envy dwell in Heavenly Breasts An imitation of Virgil's Tantaene animis caelestibus irae AEn 1. V. 732. Goddess Humane Thou Earthly Deity Goddess of this fair World V. 733. Replete with Guile Full of Deceit his cunning and artful Discourse Replete Repletus Lat. fill'd V. 738. Impregn'd with Reason c. Big with seeming Reason and undeniable Truth Impregn'd Bo. IV. V. 500. V. 743. Sollicited her longing Eye Enticed and provoked her desiring Eye of Sollicitare Lat. to tempt to entice so used by Virg. Ast ubi concubitus primos I am not a voluptas Sollicitat Geo. 3. V. 744. To her self she mused Thus she bethought her self thus she thought in her mind Of Muser Fr. to think to study on Pausing Bo. V. Vers. 64. V. 748. Gave Elocution Gave speech and utterance to the Dumb. Elocutio Lat. a fluent and ready Speech V. 760. Such Prohibitions bind not Such Commands oblige us not do not bind us to obey and observe them Prohibitions Bo. IV. V. 433. V. 773 Rather what know to fear under this Ignorance c. What should I fear Or rather how do I know what is to be feared While for want of tasting this Instructive Tree I am utterly ignorant both of Good and Evil of GOD our Creator and his Commands Death or Penalty or Mortality the Punishment threatning our Disobedience Law of Loy Fr. Lex Lat. Penalty Bo. VII V. 545. V. 778. Of Virtue to make wise Of Power to enlighten the Understanding And when the Woman saw that the tree was good for food pleasant to the eyes and a tree to be desired to make one wise Gen. 2. 6. V. 782. Earth felt the Wound and Nature sighing c. Earth felt the Wound given her by violating the forbidden Fruit and Universal Nature fetch'd a sigh that shook her firm Foundation c. Totâ—sque perhorruit Orbis Attonitus tanto subitae terrore ruinae Met. l. 1. V. 791. Greedily she ingorged c. Greedily she glutted her self without any consideration and thought not that she was devouring what would not maintain Life but breed and bring forth all devouring Death Engorger Fr. to raven to eat greedily V. 803. Till dieted by thee I grow mature c. Till keeping constantly to thy Fruit