appointed Gen. 2. 17. Fixt of Figere Lat. to sasten to to appoint Why do I over live Why do I out live it V. 784. That pure Breath of Life My Soul Divinae particula Aâ—rae V. 788. Die a living Death Be eternally miserable Living Death everlasting Misery V. 791. The Body properly hath neither the Body hath neither Life nor the Power of doing Good or Evil being only the Organ of the Soul therefore what had Life and the faculty of doing well or ill my Soul must Die All of me then shall Die. Ibid. Let this appease c. Let this calm my disquieted Thoughts let this set my troubled Heart at rest Appease Appaisir Fr. to restore to Peace to quiet V. 799. Strange Contradiction To make Deathless Death immortal mortality to make that everlasting and endless that must destroy and make an end of all Things is an amazing Contradiction implying Impossibility of being true a Proposition that contradicts and gain-says what it proposes Contradictio Lat. V. 800. Which to God himself impossible is held The Schoolmen tell us God can do Quicquid non implicat all things but those that imply a Contradiction for such are absolutely impossible since the one destroys the other Quod enim cum affirmatur negatur impossibile est Atque haec impossibilia non posse immensae est potentiae posse infirmitatis est An Argument of Weakness not of Power For of two Contradictories one must be a Non Entity a meer nothing Therefore it would imply the highest Imperfection and Impotency in the Almighty Power Operari nihil efficere to imploy it on that which can have no Existence Impossible to be brought into Being But Deathless Death that is Eternal Death as everlasting Punishment implies no Contradiction Argument Argumentum Lat. a proof V. 802. Finite to Infinite Will he for the sake of his Vengeance make me who am Finite and Mortal Infinite endless and everlasting Finitus Lat. ended limited Of Finis Lat. an end Infinitus Lat. endless Eternal Punisht of Punir Fr. Punire Lat. to afflict V. 803. To satisfie his rigour satisfied never To satisfie his Severity that never will be satisfied to fulfill his Anger that to all Eternity will be in filling V. 805. Beyond Dust and Natures Laws c. That would be to stretch his Sentence that to Dust I shall return beyond this Dust and beyond Natures Everlasting Law by which all other Agents work on their subject matter in proportion to it not to the utmost possibility of their own vast Power Natural Causes act in proportion to the subject matter which they actuate called Sphaera Activitatis Virtutis Orbis the compass of their Power Terminus Activitatis quem propter limitatam suam agendi virtutem praeterire non pâ—ssunt Extend of Extendere Lat. to stretch out The Reception of their matter the matter which they act upon Reception Receptio Lat of Recipere Lat. to receive according to the capacity of their subject according as their matter will admit Extent Extensio Lat. a stretching out the utmost compass of Bereaving Bo. 6. v. 903. Perpetuity Perpetuitas Lat. Everlastingness In Perpetuum for ever V. 813. Ay me Alas Ahime Ital. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. all of the sighing Sound that Mourners make V. 814. Comes Thundring back c. The fear of endless Misery comes rowling back as dreadful as a Thunderbolt upon my bare Head Revolution Bo. 8. v. 31. V. 816. And incorporate both Lodged both together in one mortal Body as St. Paul says even Spiritually having the sentence of death in our selves 2 Cor. 1. 9. Oh wretch man that I am who shall deliver me from this body of death Rom. 7. 24. Incorporate Incorporatus Lat. of the same Body V. 820. So Disinherited So rob'd of the Inheritance of Sin and Shame and double Death both Temporal and Eternal an unlucky and lasting Patrimony entailed upon my Sons Patrimonium Lat. the Estate that descends from Father to Son of Pater Lat. a Father Disinherited of Dis the Privative Particle In and Haereditare Lat. to possess V. 825. Both Mind and Will deprav'd For a corrupt tree cannot bring forth good fruit Mat. 7. 18. Thence the Royal Psalmist's Confession Behold I was shapen in iniquity and in sin did my mother conceive me Psal. 51. 5. Death reigned from Adam even over them that had not sin'd after the similitude of Adam's transgression Rom. 5. 14. A designation of Original Sin even in Infants as the Commentators observe Nam peccante Adamo qui omnium Parens Princeps erat in eo omnes simul peccaverunt quia omnium voluntates consensus erant collocatae in voluntate unius Adami As all the Greek and Latin Fathers agree Acquitted discharged Acquitte of Acquitter Fr. to absolve to free from blame or guilt V. 830. All my Evasions vain c. All my frivolous Excuses vain Arguments all the sly ways I try t' avoid the imputation of my guilt lead me through all their intangled Turnings but to a plainer Proof and my own Confession Absolve Bo. 7. v. 94. Evasions Bo. 2. v. 412. Disputes Reasonings Arguing of Disputare Lat. to debate Mazes Bo. 2. v. 561. Conviction V. 84. of this Book Support undergo of Sub and Pâ—rtare Lat. to bear V. 840. Beyond all past Example c. That Adam as to the consideration of his being the first Offender of all Mankind and the spreading of the Pollution and Infection of his Fault over all his Posterity might reflect on himself as most sinful and thence most miserable of all Men his Sons and so exceeding all Examples of Futurity is not hard to be conceived But that he surpass'd all past Examples which could be only the fallen Angels must be understood as an aggravation of his Guilt and the excessive Sense of and Sorrow for it by which he was overwhelmed Refuge Bo. 2. v. 168. Future Bo. 2. v. 222. Lamented Bo. 1. v. 448. V. 852. Curs'd his Creation The Day on which he was created as Job did Chap. 3. of Tardy Execution of slow Dispatch Tardus Lat. slow V. 859. Mends not her slowest pace Sequitur pede Paena â—laudo Hor. V. 866. With stern Regard With an angry Countenance Stern Bo. 8. v. 333. Regard Fr. the looks V. 870. Colour Serpentine Color Serpentinus But that thy Milky Skin of the green Serpents colour might discover the hidden Falshood that lurks underneath that fair Disguise V. 872. Pretended to Hellish Falshood Lest thy Divine Angelic Beauty disguising thy Devilish Deceitfulness ensnare ' em Pretended Pretentus Lat. drawn over like a Curtain to hide Sicanio praetenta sinâ— jacet insula AEn 3. Morti praetendere muros AEn 11. Form Forma Lat. Beauty V. 886. More to the part sinister from me drawn Taken out of my left unlucky Side as leaning and inclining to my Enemy not determined by Gen. 2. 21. The right Hand and Side is every where accounted more honourable and happy God's Power
Possession of it Of the Lat. Clamare Clamando sibi vindicare thence the barbarous Law word Clameum V. 33. Precedence Place a going before Authority None sure will claim Precedence will strive for Place in Hell where the highest Seat may be the hottest Praecedentia Lat. of Praecedere to go before V. 34. That with ambitious Mind Satan here slily sets forth to view all his Dangers and Undertakings his Courage and his Consultations but hides and keeps close his proud Ambition and desire of Rule Lording it over the fallen Angels for his sake exposed to Sin and Suffering for his dire Ambition that made him Rebel against his Maker Ambition so insatiate of Command that in the first Book Vers. 262. he says To Reign is worth Ambition thô in Hell which here he cloaks with such a sly Infinuation as if his High and Kingly Exaltation did only raise his Sufferings to a height in proportion to his Power Ambitiosus Lat. desirous of Command V. 36. Firm Accord Assured and unshaken Agreement Of Accord Fr. of Accorder to agree as if Accordare of Ad and Corda a Musical Metaphor from the stretching and tuning of several Strings to the same Tone Firmus Lat. for settled sure V. 39. Surer to prosper c. More certain to succeed than even Success it self could have ascertained us Prosperity Lat. Prosperitas which often makes Men heedless of their Advantages and Dangers V. 41. Or Covert Guile Or secret Practices cunning Wiles and Stratagems Couvert Fr. hid Of Couvrir Fr. to hide Of the Lat. Cooperire to conceal V. 42. We now debate Argue Consider Dispute Of Desbatre Fr. to Fight a Debate being a kind of Fight and engaging of one Reason against another till by frequent Refutations the strongest prevail and are Victorious V. 46. Th' Eternal with God who is Everlasting AEternus Lat. Eternal Ibid. To be deem'd equal in strength His Hope was to be judg'd equal in Force and Power with God everlasting Deem'd Judged of the Sax. Deman to judge and Dema a Judge Equal AEqualis Lat. for like in Power Years or Size c. V. 47. And rather than be less cared not c. These Words consummate the Character of Moloc the boldest and the fiercest Spirit that fought in Heaven daring to that degree that rather than be any thing less than the Almighty would choose to cease to be at all had rather be destroyed annihilated and reduced from Being to his Primitive Original Nothing V. 48. Cared not to be Despis'd his Being his Nature and Eternity with that Care lost with that contempt and disregard of Life lost and vanish'd were all his Fears of what might happen to him V. 50. Or worse he reck'd not Of Hell or worse if ought might be so he made no account stood not in aw of He reck'd not he reckon'd not an abbreviation to reck to reckon to esteem or make account of Ibid. These Words thereafter c. And accordingly in these Words express'd his Mind his Sentiments V. 52. Of Wiles more unexpert With Tricks and Designs less acquainted Inexpertus Lat. unskilled in unacquainted with V. 53. Contrive Find out Controuver Fr. to invent V. 56. Sit lingering here Stay waiting here losing their Time and Patience Linger of the Ger. Langerew to draw out in length as if to longer V. 57. Heaven's Fugitives the Runaways of Heaven that have forsaken and fled from their Native Heaven Fugitivus Lat. one that runs away V. 58. Opprobrious Den of Shame A Pleonasme this dark disgraceful Den of Shame Den is properly a lurking Place where Wild Beasts in Woods and Forests hide themselves V. 59. The Prison of his Tyranny c. The Prison into which we are thrown by his Usurped Power who Reigns thus much the longer by the delay we make in attempting on him V. 63. Turning our Tortures c. Using our Torments in stead of Arms against our Tormenter explained by Arming our selves with Hellish Flames and Fury V. 61. Tortura Lat. for any sort of Pain or Punishment usually inflicted on Malefactors to make them confess their Crimes and Wicked undertakings V. 65. Of his Almighty Engin A description of the Thunder God Almighty's powerful Engin. V. 67. Black Fire and Horror The gloomy dark and obscure Fire of Hell from whose Flames no Light but rather Darkness visible Book 1. V. 62. Ibid. And Horror shot with equal Rage And trembling and dismay with the same force and fury thrown amongst his Angels Horror Lat. for Quaking either by reason of Fear or Cold the one being the consequence of the other Rage Fury of the Lat. Rabies Madness V. 69. Mixt with Tartarean Sulphur And his pure Throne stained and polluted with Hell Fire and flaming Brimstone Tartareus Lat. Hellish of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. the deep Gulph of Hell the bottomless Pit of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be disturbed to be in confusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bis nigra videre Tartara Says Virg. AEn 6. V. 71. And steep to scale c. And hard to rise upright upon the Wing against our Foes who over-reach us from on high Difficult Lat. Difficilis hard to be brought to pass Steep Upright as Cliffs and Hills are where we are forced to climb up step by step To scale is properly to mount up to by a Ladder of Scala Lat. so signifying hence Scalado setting Ladders to a Town-Wall and endeavouring by them to pass over here to mount upright upon the Wing towards Heaven's high Battlements V. 73. If the sleepy Drench c. If the dull Draught we lately took of the Lethean Lake does not still seize our Senses and make us forget our natural Force and Faculties Pythagoras who was the first or at least the most famous of the Philosophers who maintained the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the returning of Souls after Death into other Bodies to act other parts on the low Stage of this miserable Life gave occasion to the Poets that followed his Opinion to invent this Lethe which was one of the Rivers of Hell where Souls that were to be re-embodied were first drench'd before their return to this World that they might forget all that they knew or suffered before of which it seems Pythagoras drank not so deep since he remember'd his former Name and Quality Trojani tempore Belli Panthoides Euphorbus eram To this Lethean Lake our Poet alludes of which Virg. Animae quibus altera fato Corpora debentur Lethaei ad Fluminis undam Securos latices longa oblivia potant AEn 6. Lethes tacitus praelabitur amnis Infernis ut fama trahens oblivia venis Luc. lib. 9. Drench of the Sax. Drencan to drink Benumm not still does not still stupifie and dwell upon our Understandings A Limb is said to be benum'd when so seized on by the Cold as to be useless and not to be moved of the Sax. Niman to take hold of to seize on as the Latins use
thereof according to the number of the Persons in their Families thô the Talmud will have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quid hoc by way of Admiration V. 114. To perplex and dash To confound and disorder the wisest Councels of the Sax Dwaef a Fool one astonished frighted out of all Thought and Consideration Maturest properly Ripest of Maturus Lat. Ripe Maturest Counsels the best chosen Advice brought nearest to perfection V. 116. In Vice industrious c. In ill laborious in more gallant Deeds fearful and backward Industrius Lat. diligent forward Nobler of Nobilis Nobilior Lat. more noble more excellent Timorous of Timidus Lat. fearful V. 118. And with perswasive Accent And in his winning way did thus begin Perswasive of Persuasio Lat. for perswading gaining on our Hearers by Arguments finely urged eloquent and graceful Discourse Accent Lat. Accentus the graceful Tone used in pronouncing Speeches affecting the Auditory with the Harmonious turn of the Tongue V. 121. Main Reason to perswade Chief Argument to move us to immediate War Main of the Fr. Magne as that of Magnus Lat. great main Reason chiefest the greatest Reason Immediate War without any intermission incessant uninterrupted of Immediatus Lat. without any stop or delay V. 122. Did not disswade me most Were not the greatest Argument to me against it Of Dissuaderâ— Lat. to advise to the contrary to advise against V. 123. Seem to cast ominous Conjecture c. And seem to raise an ill Opinion of our Undertaking Ominosus Lat. unlucky for Omen is used in both senses and here in the worst Quod dii prius omen in ipsum Convertant AEn 2. Conjectura a Guess an Opinion V. 124. In Fact of Arms In Deeds of War Of Facta Lat. valiant noble Deeds V. 127. And utter Dissolution And intire Destruction of his Being utter Abolition Of Dissolutio Lat. from dis and solvo the breaking the Ligaments and very Bonds of Being V. 128. As the scope of all his Aim As the utmost end of his Intention as the chief Design and Mark at which he aims Scopus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mark at which Archers shoot and thence the Intention and Design at which Men in their Undertakings aim V. 130. That render all Access impregnable That make all Approaches to Heaven's high Towers vain and to no purpose Render of the Fr. Rendre as that of Reddere Lat. i. e. Eâ—â—icere to make Access Accessus Lat. a coming to Imprenable Fr. not to be taken or forced Ibid. Oft on the bordering Deep Their Legions of Armed Angels oft encamp upon the gloomy Deep that borders on our flaming Dungeon V. 132. Encamp their Legions Legions of Angels keep their watchful Camp Neighbouring on the Deep or Winging through the Dark search far and wide through Regions of the Night disdaining any sudden Onset or Attempt Encamp of in and campus Lat. Field Armies being then Encamped when quitting their Quarters they take the Fields and lodge in ' em V. 133. Scout To spy to search diligently as those who are sent out to discover the approach or posture of the Enemy Of the Fr. Fsâ—cute a Spy of Escoâ—ter Fr. to hear to listen their Ears in the Night especially being on the Watch as well as their Eyes at other times V. 134. Surprize Of the Fr. Surprinse a taking one at unawares an unforeseen Assault given on a sudden V. 135 c. By Force and at c. Or suppose us able to force our way and at our Heels all Hell in maddest Mutiny armed with â—ooty Fires could rise and mix 'em with Heaven's Purity yet would our mighty Adversary sit unsullied on his Throne and Heaven the Seat of his transcendent Brightness would endure no Stain but quickly throw off and disdain the blâ—ck Attempt superior and soon clear it self from all our gross and baser Flames Insurrectio Lat. arising against of Insurgere Lat. to confcund to mix with of Confundere Lat. to mingle by poaring together Incorruptible Incorruptibilis Lat. not to be corrupted incapable of decay or alteration Unpolluted Impollutus Lat. unstained V. 139. Etherial Mould The Heavenly Substance Mould properly signifies Earth Dust. V. 140. Incapable of Stain Heaven 's Azure not to be stained or sullied Incapax Lat. not subject to Expel of Expellere to drive out V. 142. Tâ—us repulsed Thus worsted and foil'd Repulsus Lat. beaten back defeated V. 143. Our final Hope is flat Despair Our last our utmost Hope is meer Despair Final last highest from Finalis Lat. last Flat plat Meer plain downright Despair Ibid. We must exasperate We must provoke Exasperare Lat. to whet to make more rough and severe V. 147. Thâ—â— Intellectual Being This Spiritual Understanding this Angelic Essence whose Beings are more compleat and of a compass of Understanding more vast and comprehensive than the Rational Intellectualis Lat. belonging to Knowledge V. 150. In the wide Womb c. In the empty Womb of dark Confusion Uncreated Night is made the Image of Non-entity for of Things uncreated or that have no Being we have but an obscure Negative Notion Iâ—creatus Lat. unmade not created V. 151. Devoid of Sense and Motion Without all Sense and Motion Senseless dead void and devoid of the Fr. Vnide empâ—â—â— This is one of those bad which Belial endeavours to make appear a good Reason according to his Character Ver. 113. for certainly 't is much better not to be at all than to be miserable to all Eternity as our Saviour himself testifieth of Judâ—â— Woe to that Man by whom the Son of Man is betrayed it had been good for that Man if he had never been born Matth. 14. 21. And we see even Kings and mighty Potentates willingly give up and desire to resign their Crowns and all the Affluence and Power the Pomp and Pride of Life when press'd with extream and remediless Pain thô but Corporeal thô the naked and shivering Soul may for ought they know immediately be summoned and arraigned at Heaven's high Tribunal and after a short interval the lazy Grave may again give up its sad and sinful Associate to be consigned over to Eternal Punishment V. 154. Is doubtful Whether it be in his Power to do it is uncertain is more than we know that is Whether it be consistent with his immutable Decrees to annihilate and destroy our Angelic Beings V. 156. Belike through Impotence c. As it were through Weakness or by meer Mistake Impotentia signifies properly want of Power thence used to express Rasâ—ness and Disability to Govern our Passions Will God who is so Wise and so Omniscient manage his Anger so unwarily as in his wrathful Rage with one stroke to destroy and end his Enemies whom his Anger spares decreed and doom'd to suffer without end V. 160. We are Decreed Reserv'd and Destin'd We are adjudged and doom'd kept and appointed for everlasting Pain Decreed of Decerno Lat. to judge to sentence Reserv'd Reservatus Lat. kept preserv'd Destin'd Destinatus
Meta. 9. Tabem fluenti vulneris dextra excipit Traditque nobis ungulae insertam suae c. Her Oet Act. 2. O Mare Terras ardeo Quantam neque atro delibutus Hercules Nessi cruore Hor. Epod. 17. V. 546. Oeta A Hill in the Borders of Thessaly where enraged Hercules burnt himself which made Seneca give Hercules the Name of Oetaeus in the Tragedy written of him V. 547. Into th' Euboic Sea Eubaea now Negropont is an Island in the Archipelago from whence the Neighbouring Sea was formerly called Euboic Euboica tellus Vertice immenso tumens Pulsatur omni latere Sen. Her Oet Act. 3. Sce. 2. Sternentemque trabes irascentemque videres Montibus aut Patrio tendentem brachia Caelo Ecce lichan trepidum latitantem rupe cavata c. Corripit Alcides terque quaterque rotatum Mittit in Euboicas tormento fortius undas Met. 9. V. 548. Others more gentle Retired into some secret Valley sing with Angels Voices tuned to many a Harp their own bold Deeds and luckless Overthrow by chance of War complaining that hard Fate free Virtue should to Force or Chance enslave V. 551. By Doom of Battel By the Decision of the Sword by Event of Battel Doom signifies Judgment of the Sax. Dom hence Domedag Doomesday the Day of Judgment V. 552. Should Enthral Should make subject to should Enslave of the Dan. Trael a Slave V. 553. Their Song was Partial Their Song was Selfish but the Notes Divine how could they choose when Souls Immortal sing made Hell more tolerable and took with strange Delight those who in Throngs gave ear Partial of Partialis Lat. one so byass'd by his Affections to the side he is engaged on that right or wrong his Judgment is overborn by Passion for his Party V. 554. Suspended Hell Made 'em forget their Pains mitigated their Torments of Suspendere Lat. to put off to stay to defer Ravishment extream Delight of the Fr. Ravissement V. 555. The thronging Audience The thronging Hearers of Audientia Lat. the sense of Hearing Listning of Audire Lat. to hear An Imitation of Virg. AEn 6. Pars pedibus plaudunt Choreas Carmina dicunt Nec non Threicius longâ cum veste Sacerdos c. But he introduceth only an Orpheus or Musaeus his Scholar far inferior to this Angelic Quire Ibid. Discourse Which our Poet so justly prefers to the highest Harmony that he has seated his Reasoning Angels on a Hill as high and elevated as their Thoughts leaving the Songsters in their humble Valley is from the Fr. Discours as this of the Lat. Discursus Reasoning Discourse leading from one Notion or Argument to another V. 556. For Eloquence c. For Eloquence seizeth the very Soul while Song only attacques our Ears the Powers of the first affect all the Faculties of our Souls and Captivate 'em while the Charms of the other work but on Sense tickle our Ears and then vanish with their Airy Trillo's Eloquentia Lat. for the noble Faculty of Reasoning in free strong and copious Speech V. 558. In Thoughts more elevate In Notions more high and refined Elevatus Lat. for raised of Elevare to lift up V. 559. Of Providence c. They Discoursed and Reasoned subtily and refinedly of the wonderfull various and unaccountable Providence of that Eternal Being who made this beauteous Universe and manageth it according to the Methods of his inscrutable Will not to be fathomed by the most discerning and enlightened Angels much less by Minds cloathed and immersed in Clay Providentia Lat. of Providere to foresee and take care of Instances of God's continual and general Providence over the World are many in Scripture Psal. 147. v. 8. Matth. 6. v. 26. Read the 39th Chapter of Job Orpheus styled GOD Oculum Infinitum an Infinite Eye supervising and providing for the whole Creation Ibid. Fore-knowledge Will and Fate The Praescience and Fore-knowledge of God Almighty is indubitable since he who is Omniscient must needs know and see all Things at one view those that are past or yet to come being only such in reference to finite Beings but have no relation to him that is Eternal From this Fore-knowledge which in God is Absolute as the next Verse affirms the weak Apologists for Sin and Folly endeavour to draw a Consequential Impunity as if whatever God foreknows will be were by that his Fore-knowledge influenced and compelled so to come to pass robbing at once the just Judge of all the Earth of whom the Psalmist says The Lord is righteous in all his Ways and holy in all his Works Psal. 145. v. 7. of his Glory and Man of his Free-will whom God created after his Image Gen. 1. 27. and left him in the hands of his own Counsel Eccles. 5. v. 14. But to avoid deriving our Finite Consequences from Incomprehensible Infinitude many things are by Men foreknown on which nevertheless their Foreknowledge has not the least effect or shadow of Impulse as the Rising and Setting of the Sun the Succession of the Seasons of the Year the various Appearances of the Moon and the Eclipses of both those Luminaries to the end of the World are easie to be foreknown yet no Man will affirm that his Foreknowledge is the cause of any of 'em V. 560. Fix'd Fate Free-Will Omnia fato fieri was the Dogma of the Stoicks And Quod fore paratum est id summum exuperat Jovem Seneca in his Oedipus follows their Opinion Fatis agimur cedite fatis non illa Deo vertisse licet quae nexa suis currunt causis It cuique ratus prece non ulla Mobilis ordo This Inflexibility of Fate seems borrowed of what Sacred Writ has delivered of the Immutability of the Almighty I am the Lord I change not Mal. 3. v 6. To this fixed Fate this fatal Necessity is opposed Man's Free-Will well described Eccles. 15. from v. 11. to the end Come now let us reason together saith the Lord if you consent and obey ye shall eat the good Things of the Land but if ye refuse and be rebellious c. Isa. 1. v. 18 19 20. 2 Esdras 1. v. 28 29 30. Thus saith the Almighty Lord have I not prayed you as a Father his Son c. See Luke 13. v. 38. and read the 11th Chapter of Hosea Absolute of Absolutus Lat. perfect finish'd Man's Free-Will will be made out more clear in the third Book of this Poem V. 561. In wandring Mazes lost And found no way out of the Confusions of the Controversie well compared to the turnings and windings of a Maze Human Reason may well grow weary and lose its way among the many amazing turns of Providence or become giddy and confounded when it runs into Disputes so far above its reach as are those infinite Perfections of God's Omniscience and his Eternal Decrees A Mazė a Labyrinth contrived with so many turnings that he who entereth it may easily miss his way by rounding often the same place
〈◊〉 〈◊〉 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
reasons excellently ch 6. v. 6 and 7. Wherewith shall I come before the Lord and how my self before the high God Shall I come before him with Burnt-offerings with Calves of a year old Will the Lord be pleased with thousands of Rams or with ten thousands of Rivers of Oyl Shall I give my First-born for my Transgression the Fruit of my Body for the Sin of my Soul No alas nothing less than the First-born of the Almighty The Image of the Invisible God and the First-born of every Creature Coloss. 1. 15. could attone whom God ordained to be a Propitiation for us Rom. 3. 25. Atonement under the Mosaic Law was an Offering brought to appease God's Anger by Sacrifice out of the Herd or the Flocks which was to be slain by him that offered it Lev. 1. v. 4 and 5. And he shall put his hand upon the head of the Burnt-offering and it shall be accepted for him to make Atonement for him And he shall kill the Bullock before the Lord. The Word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies Redemption or Ransom all the Judaic Immolations being Types and Figures of that Immaculate Lamb Jesus Christ The Lamb of God who taketh away the Sins of the World John 1. 29. In whom we have Redemption through his Blood Eph. 1. 7. Atonement seems a Musical Metaphor like Accord to bring Jarring Differences and Diffonancies ad Toman into Tune V. 241. On me wreck all his Rage On me let Death revenge himself with his utmost Rage Wreck of the Sax. Wpaecan to be revenged V. 249. With Corruption there to dwell According to the Prophetic Psalmist For thou wilt not leave my Soul in Hell neither suffer thy holy One to see Corruption Psal. 16. 10. Illustrated and applied to our Saviour who rose the third day by St. Peter Act. 2. v. 20 21 c. V. 253. And stoop inglorious And be humbled and subdued disgraced and disarmed of his irresistible Dart. Positis inglorius armis AEn 10. Inglorious Inglorius Lat. disgraced V. 255. Maugre Hell In spight of Hell Maugre of the Fr. Malgré against ones will of the Lat. Malé and Gratum V. 256. The Powers of Darkness bound According to the Apostle to the Colossians ch 2. v. 15. And having spoiled Principalities and Powers he made a shew of them openly triumphing over them confirmed by St. Luke ch 10. v. 17 and 18. Lord even the Devils are subject unto us through thy Name and he said unto them I saw Satan as Lightning fall from Heaven V. 259. Glut the Grave Satisfie cloy the wide gaping Grave that e're it be satisfied must devour all Mankind The last Enemy that shall be destroyed is Death 1 Cor. 15. 26. Glut of the Lat Glutire to swallow V. 269. Filial Obedience The Duty and Submission which as a Son he paid his Almighty Father exceeded only his everlasting Love to mortal Men Filial of Filialis Lat. belonging to a Son Obedientia Lat. Duty Obedience V. 273. Thus replied Answered thus Of Replicare Lat. to reply to speak again to V. 276. My sole Complacence My only Delight and Pleasure In whom alone I am well pleased Complacentia Lat. of Complacere to like well See before V. 168. of this Book V. 282. Their Nature c. Joyn and unite their Manhood to their Godhead Perfect God and perfect Man c. according to St. Athanasius's Creed V. 285. By wonderous Birth Behold a Virgin shall Conceive and bear a Son Isa. 7. 14. and Matth. 7. 18. V. 286. The Head of all Mankind thô Adam's Son The Answer to the Question with which our Saviour posed the Pharisees Matth. 22. 45. Christ is Adam's and David's Son as to his Humanity and David's and Adam's Lord as to his Divinity therefore in the holy Page styled The last Adam The first man Adam was made a living Soul the last Adam was made a quickening Spirit 1 Cor. 15. 45. V. 287. As in him perish For as in Adam all die even so in Christ shall all be made alive 1 Cor. 15. 22. Restored of Restaurare Lat. to renew revive V. 291. Thy Merit imputed shall absolve Thy holy Life and meritorious Death accounted and imputed to Mankind shall obtain Pardon and Forgiveness for as many as renounce their own Deserts and through Faith lay Claim to thine For as by one man's disobedience many were made Sinners so by the obedience of one shall many be made righteous Rom. 5. 19. And therrfore it was imputed to him for Righteousness Now it was not written for his sake alone Abraham that it was imputed to him but for us also to whom it shall be imputed if we believe him c. Rom. 4. v. 22 23 and 24. Imputed of the Lat. Imputare to reckon to account Absolve of the Lat. Absolvere to absolve to acquit to free V. 292. Who renounce their own both Righteous For who can justifie himself before God We must all say as Job did If I be wicked woe unto me and if I be righteous yet will I not lift up my head I am full of confusion Job 10. 15. We are all an unclean thing and all our Righteousnesses are as filthy rags Isa. 64. 6. But could we do all that is commanded us we are unprofitable Servants Luke 17. 10. Renounce of the Lat. Renuntiare to forsake to disclaim V. 293. Live in the transplanted Removed from the killing Letter of the Law to the gracious Gospel that brought Life and Immortality to light pursuing the Simile used before at V. 288. of Christ being a second Root by whom we are Regenerated Transplantari Lat. to be removed as Trees are into another place a better soil V. 304. Degrade thine own Debase dishonour of Degradare Lat. to disgrace V. 307. God-like Fruition All that God enjoys Fruition of the Lat. Frui to enjoy Quitted all left forsaken all of the Fr. Quitter to leave V. 313. This Humiliation This thy humbling and debasing of thy self to redeem lost Man The greatest Humiliation sure that ever was where the Son of God made himself of no Reputation and took upon him the form of a Servant and was made in the likeness of Men And being found in fashion as a Man he humbled himself and became obedient unto Death even the Death of the Cross Phil. 2. v. 7 8. V. 314. Thy Manhood to this Throne According to our Creed As also 1 Tim. 3. 16. God was manifested in the Flesh justified in the Spirit seen of Angels preached unto the Gentiles believed on in the World received up into Glory And Ye Men of Galilee why stand ye Gazing up into Heaven This same Jesus which is taken up from you into Heaven shall so come in like manner as ye have seen him go into Heaven Acts 1. 11. Hereafter shall you see the Son of Man sitting on the right hand of Power and coming in the Clouds of Heaven Matth. 26. 64 V. 315. Here shalt thou sit Incarnate Here
top reaching to Heaven does his Divine Nature Oh that thou wouldst rent the Heavens that thou wouldst come down Isai. 64. Vers. 1. Christ indeed may well be represented by this Heavenly Ladder for by him not only the Angels but all the Saints and faithful Servants of God who in Heaven shall be like the Angels Matth. 22. Vers. 30. do ascend and descend that is have free access to God and the Throne of Grace and attain by his Merits Everlasting Happiness So Rupertus Vatalbus and others Others interpret this Ladder to be the way to Perfection towards which we must endeavour to ascend gradually Many are the Stairs and Degrees of Faith Repentance and all the Christian Virtues to be persued by perseverance in well-doing ere from the bottom fixed on frail Dust and Ashes we can climb up to the highest pitch of Perfection where GOD stands at the top ready to receive us into Everlasting Joy Mysteriously was meant Contained some Divine Matter was not to be understood according to the Letter but signified some Secret more considerable Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. a Sacred Secret something concerning holy Things concealed from being common of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to instruct to interpret the knowledge of Sacred Rites V. 519. Or of Liquid Pearl Or of Pearl dissolved made liquid and fluid like Water of a bright shining White Praeferuntur Margaritae quae Candidissimae Lucidissimae Rotundissimae Levissimae Minimi Ponderis sunt Rueus de Gem. Lib. 1. Pliny tells us the Oysters whose pretious Off-spring Pearls are are so knowing of their Treasures that upon the approach of any Humane Hand they compress their Shells harder than ordinary and if forc'd open often bite off the Invaders Fingers Justissima tantae temeritatis Luxus avaritiae poena an Observation very fictitious and fallacious and contradicted by every Days Experience and found by chance as dangerous to the Mouse caught by the Nose in this Scaly Trap as by accident it may have proved to any Man Of Jasper see V. 363. of this Book V. 522. Rapt in a Chariot drawn by Fiery Steeds Snatch'd up into a Chariot drawn by Shining Horses this is meant of Elijah 2 Kings 2. Vers. 11. as he that is said to sail o'er the Liquid Lake of Pearl wafted by Angels must be Enoch Gen. 5. Vers. 24. That both these were translated into the Earthly Paradise which they were of Opinion did still exist Irenaeus Hieronymus Justinus and others held where by Eating of the Tree of Life they remain free from all Distempers both of Body and Mind in continual Contemplation of God though not in the Beatifick Vision of Him Others affirm That without Meat or Drink or the want or desire of them they continue unchanged and incorruptible GOD suspending in them the Act and Power of Natural Heat from preying upon the Radical Moisture that feeds the Lamp of Life Others who believed the entire abolition of Paradise suppose 'em carried into some Superiour Orb illustrious and delightful unknown to Mankind where free from all Inconveniences both of Body and Soul they are to continue till towards the end of the World they are to appear against Antichrist and to be put to death by him Tertull. August Rupertus Suarez grounding the last part of their Opinion on Mala. 4. Vers. 5. Matth. 17. Vers. 11. and Revel 11. Vers. 3. V. 524. Or aggravate his sad Exclusion Or to make his Banishment from that place of Bliss more grievous to him of aggravare Lat. to render more heavy and uneasie Exclusio Lat. shutting out V. 529. Wider by far Because GOD in the first Ages of the World did more frequently visit his chosen Servants and People Abraham Isacc and Jacob and the Children of Israel by his holy Angels not only calling to them out of Heaven but by conversing Face to Face of which see divers Instances before Vers. 511. of this Book V. 531. The Promised Land Canaan promised to Abraham and his Seed after him by GOD. Abraham dwelt in the Land of Canaan and the Lord said to Abraham Look from the place where thou art Northward and Southward Eastward and Westward for all the Land which thou seest to thee will I give it and to thy seed for ever Gen. 13. Vers. 12 14 and 15. See Gen. 12. Vers. 7. Deut. 34. Vers. 4. V. 532. Those happy Tribes Of the Children of Israel so happy in GOD's particular Instruction of 'em and his continual Providence over them Tribes of Tribus Lat. a Division of the Romans at first into the three parts Senators Soldiers and the common People Hence Tribus of the Numeral Tres. V. 533. On high Behests On extraordinary Commands and Occasions Hest and Behest are old words of the Sax. Here a Command Obeying Natures first Behest Spen. F. Q. Book 6. Cant. 4. St. 14. Who his Hest observ'd Idem Book 5. Cant. 12. St. 43. V. 535. From Paneas the Fount c. Was by the Ancient Geographers accounted a Fount of Mount Libanus and thought to be the Head of Jordan till later and better Discoveries have found its true Sources to be Jor and Dan whence it takes its Name as our Thames is of Tame and Isis two Fountains both at the Foot of Libanus in the Confines of Caelosyria running Southward It is a rapid River of a thick Warer as washing a far Soil full of Fish and its Banks adorn'd with thick and pleasant Woods as Monsieur Thevenot an Eye-Witness of it testifies Ibid. Jordan is perhaps the most famous River in the World for the many Miracles and Mysteries there wrought It was past over by the Israelites on dry-foot Josh. 4. Also by Elijah and Elisha in the same manner 2 Kings 2. Vers. 8. In it Naaman the Syrian left his Leprosie Chap. 5. Vers. 14. In it John Baptized the Jews into Repentance and afterwards our Saviour himself was in this River Baptized by him Matth. 3. Vers. 5. and 15. The Talmud derives his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as descending from Dan the City anciently called Lais near Paneas formerly supposed the Spring and Fountain of Jordan by Plin. Lib. 5. Cap. 15. and Solin Cap. 38. V. 536 To Beersaba c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Well of the Oaths because there Abraham and Abiâ—â—lech swore and made a Covenant together Gen. 21. Vers. 31. A Town of Idumaea at first belonging to the Edomites afterwards to the Tribe of Symeon which the Christians warring against the Infidels for recovery of the Holy Land so styled because our Saviour wrought there the Salvation and Redemption of the World Fortified as bordering on the Arabian commonly call'd the Red-Sea not far from Egypt as our Poet truly says this was the Southern as Jordan and Libanus the Northern Limit of the Promised Land V. 539. As bound the Ocean Wave Well has our Poet declared the Bounds appointed to Darkness and encroaching
is the Safeguard of the Sex not too stiff and incompliant yet inflexible and disdaining to descend to any Indecency or Indiscretion a little Pride being a necessary Ingredient to preserve both Body and Mind in their Native Cleanliness and Purity Coy Shy or Schewen Bel. to shun to avoid Reluctant of Reluctans Lat. struggling of Reluctari Lat. to strive V. 312. Nor those Mysterious Parts c. Those Privy Parts then were not hid All the Secrets of Heathen Religion and Philosophy were carefully concealed from the Vulgar and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mysteries not exposed to common and profane Eyes but by constant Concealment made more Awful and Majestick Our Author has well applyed it to those Parts which all Civilized Nations are justly concerned to conceal Concealed of con and celare Lat. to hide V. 313. Guilty Dishonest Shame Unseemly Shame the Off-spring of Guilt and Sin Difhonest ugly disgraceful of dis the Privative Particle and honestus Lat. comely Shame of the Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because discoverable in the Face disordered by the guilty Blush V. 314. Honour dishonourable Nihil Naturale turpe is an Axiom most true That none of the Works and Acts of Nature are disgraceful yet Sinful Mankind have introduced among them Dishonest Shame and a Dishonourable sort of Honour the meer Shews and Pretences of Purity which in their first state of Simplicity and Innocence were Strangers to the World when Man absolute Master of himself of all his Thoughts and Passions that obey'd the Sovereignty of Reason dreaded no Indecency though naked because innocent still visible in Children that play naked without the Crimson Coverture of a Blush till they attain the sense of Guilty Shame V. 323. Adam the goodliest Man of Men c. That the Protoplast the first Man came most compleat out of the Hand of his Creator perfect in all the Powers and Faculties both of Body and Soul That his Consort and Derivative Eve was also accomplish'd in like manner in the full Bloom of Beauty and all the Charming Ornaments of which her Sex was capable is beyond all question That they were of Growth fit for Propagation and of Understanding capable of GOD's Commands is evident from the Benediction bestowed on 'em Gen. 1. Vers. 28. and the Injunction Gen. 2. Vers. 17. which gave rise to that Opinion of the Fathers that Adam was created of the Size that his Sons might arrive at about Fifty Years old Childhood and Youth inlarging and lessening in the times of different Longaevity and therefore doubtless they did not only excel all their Descendents as the first Originals of Mankind but as the most exact Image of their Maker while they continued in glorious Innocence which in their sinful Posterity is so defaced that the most accomplish'd of either Sex is but a dull dry Copy of those Master-Pieces of the Almighty There is in these two Verses something so plain and yet so full and so close couched that it is hard to be exprest so fully and yet so concisely Omnes stirpe suâ genitos superavit Adamus Frontis honore sui nivei dulcedine vultûs Omnes stirpe suâ genitas superaverat Eva. Hog Adamus Ante homines à se genitos pulcherrimus unus Inter formosas Eva formosissima natas Both short of the Beauty as well as Brevity of the Original V. 325. Under a Tuft of Shade Under a shady Grove that on a Green allowed the wanton Winds a whispering place c. Tuft of the Fr. Touffe de bois a little Grove Trees growing thick about a Country Seat V. 329. To recommend cool Zephyr To make the soft West-Wind more pleasing Zephyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reviving Wind that awakens the Spring in Lat. Favonius Genitalis Mundi Spiritus à fovendo dictus Plin. Lib. 16. 25. The Favourite of the Poets the Inhabitant of Alcinous his Garden celebrated by Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sive sub incertas Zephyris motantibus umbras Virg. Ecl. 5. V. 330. Appetite more grateful Hunger more pleasant in being satisfied Hunger the best Sawce tho' seldom served to the best furnish'd Tables Appetite Appetitus Lat. of Appetere to desire to crave V. 332. Nectarine Fruits c. Delicious Fruits which the o'er-loaded bending Boughs reach'd down to them as leaning sidelong they sate on the soft yielding Bank bestrew'd with Flowers Nectarine of Nectareus Lat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sweet like Nectar better suiting the delicious Fruits of Paradise than Helens perfumed Petticoat in Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Compliant willing yielding of the Verb to comply that is to yield to agree to V. 333. Sate recline Sate leaning as the manner of the Ancients was whence accumbere Lat. to dine Recline Reclinus Lat. leaning lying down on Defigunt tellure hastās Scuta reclinant AEn 12. V. 334. Damask'd with Flowers Cover'd all o'er with Flowers Damask'd of Damassé Fr. to be wrought in Flowers like Silk or Linnen first so made at Damascus a Syrian City of great Fame now call'd Damas. V. 335. The savoury Pulp they chew They eat the soft Juicy inside of the Fruit. Savoury pleasant to the taste of savour sapor Lat. taste Pulp of Pulpa Lat. the Pith or inside of any thing that is soft as Pulpa Cassiae Jun. V. 336. Scoop the Brimming Stream And in the hollow Rind lave and take up the Brimful Stream an expedient more seemly than that of Diogenes Drinking out of his Hand V. 338. Nor Youthful Dalliance c. Nor Sportiveness and Youthful Pleasure such as becomes Young Persons joyn'd in Matrimonial State when by themselves alone Dalliance Pleasure of the Verb to Dally to play to divert one derived by some of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. to flourish Youth being the fittest time for Dalliance others of Delay to while and pass the time away alluding to the Fr. Phrase Passer son envie Nuptial League Marriage the Covenant enter'd into by the Married Couple Nuptialis Lat. of Nuptiae Lat. a Wedding V. 340. Frisking play'd Danced and play'd about 'em endeavouring to divert their Lords Frisque Fr. brisk lively nimble V. 341. Of all Chase Of all sorts of Game such as are hunted since either for Sport or Prey of Chasser Fr. to hunt to pursue V. 343. Sporting the Lyon Ramp'd The Lyon ramping sported and play'd standing upright A Lyon Rampant is by the Heralds drawn standing on his hinder Legs and pawing with the other two although it be derivable of the Fr. Remper to creep V. 344. Dandl'd the Kid Play'd with and danc'd the Kid of the Ger. Danten or the Fr. Dandiner to play with as Nurses do with Children 'T is the general Opinion and highly probable that before Adam violated the Command of his Maker there was an Universal Peace even among the fiercest Beasts throughout the whole Creation but Sin being the Parent of Death disturbed that
Last in the Train of Night Diffugiunt Stellae Quarum agmina cogit Lucifer Coeli statione novissimus exit Met. Lib. 2. V. 168. Sure Pledge of Day c. Sure Earnest of the coming Day that dost adorn with thy bright Coronet the lovely Morn the Circlet a diminitive of Circle Qualis ubi Oceani perfusus Lucifer undâ Quem Venus ante alios Astrorum diligit ignes Extulit Os sacrum Coelo tenebrasque resolvit AEn 8. V. 170. That sweet Hour of Prime The early Morning Hour when Air and Earth are both sweet and fresh Dum mane novum dum gramina canent Et ros in tenerâ pecori gratissimus herbâ Georg. 3. V. 171. Of this great World both Eye and Soul Thou Sun the Worlds vast Universal Eye Natures Illustrious Polypheme styled The God of this new World Book 4. Vers. 33. early esteem'd one and worshipp'd in stead of his Creator The Ancients thought the Sun not only the General Surveyor of the World but the Observer of all that was transacted in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I invoke the All-seeing Circle of the Sun AEscul in Prometh and in all Leagues Confederacies and other publick Transactions he was called to Witness as the Universal Eye from which nothing could be conceal'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esto nunc Sol testis AEn 12. Sol oculis juvenem quibus aspicit omnia vidit O Lux immensi Publica Mundi Met. Lib. 2. Ibid. And Soul The most Ancient Philosophers were of Opinion that there was one Universal Intellectual Soul the Emanation of the Great Mind God created and diffused over the whole World by whose general Virtue and Plastick Power all things are generated and preserved and the whole Frame of Nature continued in her uninterrupted Course and beautiful Order this the Platonists called Animam Mundi and with them Mercurius Trismegistus Theophrastus c. the Stoicks and the Peripateticks agree Zâ—roaster styles it a Catholick Invisible Fire Virgil A Mental Spirit actuating the Heavens Earth Seas and Stars Principio Coelum ac Terras camposque liquentes Lucentemque Globum Lunae titaniaque Astra Spiritus intus alit Totamque infusa per artus Mens agitat molem c. Igneus est olhis vigor coelestis Origo Seminibus AEn 6. So that our Poet has conformably seated this Universal Invigorating Spirit in the Sun by the Platonists termed the Sphere of Equality or of the Soul of the World corresponding with the Heart the Vital Center of the Microcosm V. 173. In thy Eternal Course in thy Continual Course For the Sun is not Eternal not so Ancient as Light by some Days but was made in time of which his Motion is the Measure Virgil uses the Adverb AEternùm in the same manner for Continually Glebaque versis AEternum frangenda bidentibus Georg. 2. AEternumque Arida Barce Luc. V. 176. Fixt in their Orb that flies The fixt Stars are not so call'd as if Stationary and Motionless but because moving constantly in the round of their own Sphere without any deviation and thereby distinguish'd from the wandring Planets therefore styled in the following Verse The Five wandring Fires being Saturn Jupiter Mars Venus and Mercury he having just been speaking of the Sun and Moon that compleat the Septenary V. 178. In Mystick Dance not without Song Pythagoras is vouch'd for the Author of the Musical Motion of the Spheres though misunderstood the Harmony he meant relating to their Proportion and Concinnity rather than their Consonancy Many have endeavoured to find an Agreement with our Earthly Harmony in the Distances and Motions of the Heavenly Spheres Sound being only the Noise of Motion diversly modified And doubtless there are many Proportions among the Stars nearly approaching the Harmonick their benign and favourable Aspects and Conjunctions as also the evil ones do strangely correspond with Concord and Dissonancy But all that we certainly understand is that we cannot sufficiently comprehend and admire the admirable Proportion and Congruity the Regular and uninterrupted Methods and Motions of Nature charming above all the strains of Humane Harmony and obeying his Commands who from the beginning ordered all things in measure number and weight Wisd. 11. Vers. 20. Orpheus his Harp had its seven Strings contrived according to the Number of the Planets which the Poets tell us was the reason his Musick was so Compulsive and Irresistible and he compared the Four Elements and their Harmonious Mixture by which the World is maintain'd in continual Concord to the Tetracordon resembling the vast Universe to the Monocord V. 180. Air and the Elements c. Air and ye the rest of the Elements Fire Earth and Water the Constituents of all Corporeal Beings the eldest Birth of Natures Womb according to Gen. 1. Vers. 1. V. 181. That in Quaternión run c. That in their four-fold Mixture run perpetual Rounds producing divers Forms The Generation of all things is Circular as of Seed an Egg of that a Bird of that Bird Seed again and of that an Egg in a continual round The Quaternion or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the mysterious and much-admired Number of the Pythagoreans It was their most sacred and solemn Oath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pyth. in Carm. Aur. â— sware by him who gave my Soul the Quaternion the Fountain of Everlasting Nature It related as some say to the Four Elements the Four Faces of the Moon to the Four first Qualities Heat Cold Dryness and Moisture But the Pythagoreans had it in so high Veneration because it contained all Numbers that is ten for beyond which no Nation Numbers the rest being but Multiplications of this wherefore Four contain all Numbers Quaternion Quaternio Lat. the Number Four à Quatuor Lat. Multiform Multiformis Lat. of divers Fashions and Shape of Multus Lat. many and Forma Lat. shape kind V. 189. Th' uncolour'd Skie The Air which by reason of its thinness clearness and perspicuity is invisible can therefore have no pretence to colour as not being capable to terminate our sight That more impure part of it that moves in the Region of Meteors is of a duskish and dark Complexion near the misty Horizon by reason of the thick Vapours of the Neighbouring Earth at a greater distance thinner Exhalations give it a whiteness and in serene Seasons it is of that we call Skie-Colour but all these are the Tinctures given to the Uncolour'd Air as patcht and drest with Clouds as our Author styles them Virgil seems to have exprest this Uncolour'd Air by Purum Dum se laetus ad auras Palmes agit laxis per Purum immissus habenis Geor. 2. Skie of Scinan Sax. to be bright V. 192. That from Four Quarters blow From the Four Cardinal Points East West North and South which multiplyed by Eight their Collateral and Circular Sub-divisions compleat the Compass with 32 distinct Breaths V. 193. And wave your Tops ye Pines and bow your lofty Heads
therefore of the same kind with Worms V. 483. And Corpulence involv'd Wonderful for length and bulk twisting themselves in Snaky Wreaths Corpulence Corpulentia Lat. bulk size Cum medii nexus extremaeque agmina caudae Solvuntur tardosque trahit sinus ultimus orbes Squamea convolvens sublato pectore terga Geor. 3. V. 484. And added Wings Of Winged Serpents hear Lucan Ducitis altum AEra cum pennis armentaque tota secuti Rumpitis ingentes amplexi verbere tauros Nec tutus spatio est Elephas datis omnia leto Phar. 1 9. V. 485. The Parsimonious Emmet The frugal sparing Ant providing in Harvest for the wants of Winter to whom Salomon sends the Sluggard Go to the Ant thou Sluggard and consider her ways and be wise Prov. 6. 6. And Horace the covetous Sicut Parvula nam exemplo est magni formica laboris Ore trahit quodcunque potest atque addit acervo Quem struit haud ignara ac non incauta futuri Quae simul inversum contristat Aquarius urnam Non usquam prorepit illis utitur ante Quaesitis patiens Hor. Sat. 1. 1. Parsimonious thrifty of Parsimonia Lar. sparing frugality Emmet of the Sax. AEmet of A always and Mete meat as a provident and perpetual Providore or of the Privative A and Musz Ger. Idleness an active Animal the Emblem of Industry V. 486. Large Heart enclosed Ingentes animos augusto in pectore versans Geo. 4. V. 487. Pattern of just Equality and of Commonalty That the Ant seems an Example of absolute Equality imitable hereafter by Commonwealths linked and joyned together in their Popular Assemblies each industrious for the Common Good is deducible from Prov. 6. 7 8. Which having no Guide Overseer or Ruler provideth her meat in summer and gathereth her food in harvest Thereby excelling the industrious Bee who have their Leaders and their Kings Nam saepe duobus Regibus incessit magno discordia motu Yet of them Virgil says Venturaeque hyemis memores aestate laborem Experiuntur in medium quaesita reponunt Geor. 4. See Plin. l. 10. c. 72. And l. 11. c. 30. It nigrum campis agmen pars grandia trudunt Obnixae frumenta humeris c. AEn 4. V. 490. That feeds her Husband Drone Virgil and Pliny and those that have writ accurately of Bees give but a slender account of their Propagation they make 'em all Females and to gather their Offspring of Flowers c. Faetus quonam modo progenerarent magna subtilis inter eruditos quaestio fuit apum enim coctus visus est nunquam Plures existimavere oportere confici floribus Plin. l. 11. c. 16. This Opinion is followed by Virgil Verum ipsae è foliis natos suavibus herbis Ore legunt Geor. 4. The Drones Supposed here the idle and lazy Husband of the laborious Bee in Lat. Fuci are by others reckon'd their Slaves Sunt quasi servitia apum his sunt cellarum minimae quamobrem imperant iis primosque in opera expellunt tardantes sine clementiâ puniunt Plin. l. 11. c. 11. Ignavum fucos pecus à praesepibus arcent Geor. 4. V. 495. The Serpent subtil'st Beast c. Now the sepent was more subtil than any beast of the field Gen. 3. 1. See Bo. IX V. 96. Subtil of Subtilis Lat. small fly hard to be discerned as the Threads of a fine Web. Terrific Terrificus Lat. terrible affrighting Mugitus veluti cum prima in praelia taurus Terrificos ciet AEn 12. V. 501. First wheel'd their Course As God Almighty first set 'em in motion whether by the Ministry of his mighty Angels or by what other means too high for Man's Capacity to reach Ibid. In her rich Attire In her costly Dress in her glorious Garb. Attire a Dress of the word Tire to dress Consummate accomplish'd Bo. IV. Vers. 481. V. 503. By Fowl Fish Beast was flown was swum was walk'd Pecudes pictaeque volucres Quaeque lacus latè liquidos quaeque aspera dumis Rura tenent AEn 4. V. 505. The Master-work The chief Creature the Master-piece Man the End of all yet done for whose use and delight the World was made V. 506. Not Prome and Brute c. A Creature who not groveling and void of understanding as other Creatures are might move upright and with clear cloudless Brow rule over all the rest capable of considering himself and by reflecting on his own Actions and Innocence encouraged to converse with Heaven but so as to acknowledge thankfully the many Blessings thence shower'd down upon him with chearful Heart and Voice and Eyes up-lifted thither to direct his due Devotions and awfully adore GOD his Creator the Supream Being who made him chief of all his Works the Master-piece Prone Bo. I. V. 195. Brute Ib. V. 371. Erect Bo. IV. V. 289. Stature Bo. I. V. 222. V. 508. Endu'd with Sanctity of Reason Furnish'd with upright Reason able to guide and direct him in the Practice of all Things just and holy Reason has Sanctity applied to it as a Ray of the Divinity shining in the Soul the Immortal part of Man whereby he was enabled to discover and worship his Creator Sanctitas says Cicero est scientia colendorum deorum Endu'd of Endow'd Dotatus Lat. provided of Sanctius his animal mentisque capacius altae Met. 1. V. 511. Magnanimous to correspond Capable of conversing with his Creator encouraged by reflecting on God's Goodness and his own humble Obedience to apply and address himself to his Maker Magnanimous Magnanimus Lat. that has a large Soul thence Valiant A word well applied to Mankind in respect of the Faculties and Powers of their capacious Minds To Correspond Correspondere Lat. to answer to or agree with whence to keep Correspondence to converse by Letters c. V. 518. For where is not he GOD Present For he also went Invisible yet staid such Priviledge hath Omnipresence V. 588. Who is all in all and in every place V. 519. Let us now make man Gen. 1. 26. The first and most ancient Record of the Trinity An tibi parvum videtur concilium sanctae Trinitatis his paucis dictiunculis esse significatum Magâ—â—â—â— plaâ—è concilium in illo sapientiae concilio in illo talium personarum Patris Filii Spiritus Sancti non tam senatu quam solilequo venerando de nobis peccatoribus habitum est An putas eorum quicquam quae circa nes acta vel agenda sunt illic defuisse Plane ibi omnis nostra in medio causa posita est mors vel perditio nostra quae futura erat illic perspecta est Et inde totum consilium habitum ut unaquaeque persona suam operis partem susciperet ut scilicet tum Pater conderet postea in plenitudine temporis Filius perditum redimeret Spiritus Sanctus remissionem peccatorum carnis resurrectionem perficeret Rupert l. 2. de Trinit V. 520. Man in our Image and Similitude In our Image after our
likeness Gen. 1. 26. Many are the curious Enquiries concerning the Image of God in which Man was Creaâ—d Some have thought it to consist in the Dominion given him over the rest of the Creation Finxit in effigiem moderantum cuncta deorum Meta. lib. 1. Others in his Reason Free-Will and Immortal Soul Zanchius has presumed to say there was Nulla pars in homine quae non fuerit hujus Imaginis particeps but Cicero though a Heathen had a nobler Idea of the Deity who tells us Ad Similitudinem Dei propius accedebat humana virtus quam figura The clearest account of this Heavenly Image and Divine Similitude in which Man was made that he was Created as to his Soul an Incorporeal Immortal and Intelligent Being Endowed with Understanding Memory and Free-Will capable of Wisdom Virtue Divine Grace and everlasting Happiness and dignified with Dominion over all the lower Orders of the Creation placed in the highest Degree of Nature though infinite descents beneath the Purity and Perfection of God his Creator To this glorious Image of the first Adam soon depraved and sullied by Sin St. Paul seems to allude Be renew'd in your spirit of the minds and that ye put on that new man which after God is created in Righteousness and true Holiness Eph. 4. 23 24. V. 525. Thee O Man dust of the Ground According to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Lord God formed Man if the Dust of the Ground Gen. 2. 7. to which Job alludes Remember I beseech thee that thou hast made me as the Clay chap. 10. v. 9. that is originally in the Protoplast Form'd Formare Lat. to make fashion Adam Book III. Vers. 734. V. 528. Express and t ou becamest a living Soul In his own Image plainly stampt on thee and thou becamest a Man consisting of an Earthly Body and a Rational and Immortal Soul the Breath of Life with which God inspired thee Gen. 2. 7. Express Expresse Lat. plainly manifestly V. 529. Male he created thee c. Gen. 1. 27. V. 530. Then Bless'd Mankind Gen. 1. 28. V. 545. Death is the Penalty Death is the Punishment of thy Transgression Penalty Paenalitas Lat. of Paena Lat. Punishment V. 552. Desisting though unwearied Ceasing to Create any more according to his eternal Decree though not wearied as weak Mortality every day tired and exhausted Natural Causes exert their utmost Ability and act in proportion to their Power but the God of Nature who is Infinite in Power Goodness and Wisdom compleated the Creation on the Sixth day according to the Wisdom of his Eternal Will not the Infinitude of his Almighty Power Desisting Desistere Lat. to cease to leave of V. 557. Answering his great Idea Agreeing with his Eternal Wisdom Exemplar ad quod facta sunt singula est aeterna illa notitia rerum omnium quam Deus semper apud se habuit ab aeterno conceptam factam autem nunquam Val. de Sac. Philo. c. 2. The Lord possessed me Wisdom in the beginning of his way before his works of old I was set up from everlasting from the beginning or ever the Earth was Prov. 8. 22 23 Idea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see the Conception or Formation of any thing in the Mind or Imagination Idea est eorum quae natura fiunt exemplar aeternum according to Plato Mens sola cernit quod semper est simplex uniusmodi tale quale est Hanc Graeci Ideam vocant nos rectè speciem possumus dicere Cic. Quaest. Tusc. V. 559. The sound Symphonious c. With a loud Consort of Ten Thousand Harps that made a Harmony most Divine Symphonious Symphonious Lat. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. to sound in Consort to Sing or Play together Constellations Book VI. Vers. 320. V. 563. The Planets in their Stations list'ning stood That the Heavenly Harmony should stay the listning Planets is not more Poetical than that two Singing Shepherds should stop the Rivers course Et mutata suos requierunt flumina cursus Ecl. 7. Stations Spheres as Statio Syderum Pli. l. 2. c. 16. not that they stand still but that the Stars are there stative fixt and move round with them V. 564. Pomp ascended Jubilant While the bright Train ascended up to Heaven shouting for Joy Jubilant Of Jubilare Lat. to rejoyce with Songs and Shouts Pomp Book I. Vers. 372. V. 565. Open the everlasting Gates Psal. 24. 7. and 9. V. 568. Magnificent Magnificus magna faciens according to the Psalmist O Lord how great are thy Works Psal. 92. 5. V. 577. Whose Dust is Gold and Pavement Stars This is imitated from the Description of the new Jerusalem Revel 21. 21. And the Street of the City was pure Gold as it were transparent Glass That is clear and shining like the Stars that make the Milky way V. 579. Seen in the Galaxie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lacteus Circulus the Milky way so named of its colour Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. Milk The Poets feign'd that young Hercules having Suckt too much of Juno's Milk threw it up and gave that Complexion to that part of Heaven E niveo lactis fluxisse colorem Pectore Reginae Divum coelumque liquore Infecisse Quapropter Lacteus orbis Dicitur nomen causa descendit ab ipsa Mar. Manil. This white Circle was for many Ages held to be a Portion of the Heaven so much thicker than rhe rest that it was able to reflect the Rays of the Sun and Stars whence its brightness was thought to have taken Being But Galileo's Glass plainly discovered it to be a vast assembly of innumerable Stars with which that Circle is Sowed or Pouder'd which are so small and at so great a distance from us that they appear like one great shining Cloud disappointing the distinction of the Eye sight Zone Book II. Vers. 398. V. 590. Of Omnipresence Omnipraesentia Lat. the Infinite Presence of God Almighty in all Places Excellently described Psal. 139. 7. c. Whither shall I go from thy Spirit Or whither shall I fly from thy Presence c. and Amos 9. 2 3 4. V. 592. Hallow'd the Seaventh day Sanctified it and separated it from the Business and Cares that take up other days and appointed and appropriated this day to his own Solemn Service Not dedicated to Ease and Idleness as the scosfing Heathen imagined Cui septima quaeque fuit lux Ignava vitae partem non attigit ullam Juv. But set apart for Gods Worship Works of Praise Charity Instruction c. Solemnized by Angels first as our Author at Vers. 601. Creation and the Six days acts they Sung taking the hint probably from that of Job 38. 7. When the Morning Stars sung together and all the Sons of God shouted for joy V. 596 All Organs of sweet stop All Instruments of sweetest Sound Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. an Instrument not here meant of that so
1. cont Jovi Contrary to our Poet's Opinion sufficiently inferrable from Bo. VIII V. 510. To the Nuptial Bowre I led her blushing like the Morn And more plainly Bo. IV. V. 742. Nor Eve the Rites Mysterious of Connubial Love refus'd What ever Hypocrites austerely talk Of Purity and Place and Innocence Our Poet therefore by the Virgin Majesty of Eve means her Comely Blushes proceeding from some Unkindness conceived at his Advice V. 272. With sweet Austere Composure In a more serious yet sweet manner reply'd Austere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. serious grave Composure Order Mood of Componere Lat. to set in order V. 273. Offspring of Heaven and Earth Offspring of God thy maker and of Earth thy mould Gen. 2. 7. V. 278. At shut of Evening Flowers A natural Notation of the Evening the time when Flowers close their sweet-breathing Buds V 289. Misthought A thinking amiss of her Misthought a word seeming coyned by our Poet after the manner of Mistrust Misdeed Mistake c. V. 291. Daughter of God and Man Daughter of God thy maker and of Man the materials Gen. 2. 22. Ibid. Immortal Eve for such thou art from Sin and Blame entire Untainted by Sin and Unblameable Entire Entier Fr. Integer Lat. uncorrupted sound and unviolated by Sin as St. Paul By one man sin enter'd into the world and death by sin Rom. 5. 12. V. 296. Asperses with Dishonour Casts a Disgrace and Disesteem upon the Person tempted for the Temptation presupposes him 〈◊〉 whom the Tryal's made weak and infirm and liable to be prevailed on Asperses Aspergere Lat. to bespatter V. 300. Would'st resent Would'st be very sensible of would'st be extreamly concern'd at of Resentir Fr. to have sense of V. 302. I labour to avert Think not amiss then if I endeavour to prevent such a Disgrace from falling on thee when alone Misdeem judge not ill of of Mis and Deem Deman Sax. to judge To avert Avertere Lat. to put by Affront Bo. I. V. 391. V. 310. Access in every Virtue I from the influence of thy Eyes receive encrease in all the Powers of Soul and Body Access Accessus Lat. Addition Virtue Virtus Lat. Power V. 318. Domestiâ— Adam Careful of his Companion his Spouse from whose Society all Families and the World with them is filled Domestic Domesticus Lat. belonging to a Family of Domus Lat. a House Matrimonial Love as a loving Husband Matrimonialis Lat. of Marriage Lat. Matrimonium V. 333. From his Surmise prov'd false From his Opinion of us mistaken of Surmise Fr. an old disused word V. 336. Without exterior help sustain'd What is Faith Love or nicest Virtue to be valued while untried if not to be maintain'd without assistance of another Unassay'd Inessayè Fr. untry'd Exterior Lat. outward Sustain'd Soustenu Fr. supported of the Lat. Sustinere V. 339. To single or combin'd Let us not suspect our happy State to be left so imperfect and ill assured by God our wise Creator as not to be safe and out of danger when attempted either alone or together Singulus Lat. one Combin'd of Combinare Lat. to joyn together V. 342. Fervently Warmly concernedly of Fervere Lat. to wax warm Deficient Deficiens Lat. wanting V. 352. For what obeys Reason is free God endow'd Man with Free-will to listen to and obey the Dictates of right Reason without which he cannot be Master of his own Actions which are no otherwise his but by Election and Choice manifested and urged by God against Cain If thou do well shalt thou not be accepted and if thou do not well sin lieth at the door And unto thee shall be his desire and thou shalt rule over him Gen. 4. 7. V. 353. And still Erect Reason ought to be watchful and standing on her Guard Erectus Lat. heedful V. 359. Firm we subsist c. Faithful thô yet we stand yet it is possible for us to stray Subsistere Lat. to stand to keep ones ground Swerve Swerven Belg. to go astray V. 361. Some specious Object suborn'd Something fair to appearance made use of by our Enemy to impose upon Reason our Guide Specious Speciosus Lat. fair plausible Suborn'd Subornare Lat. to instruct one how to deceive Deception Deceptio Lat. a Cheat. V. 366. Thou sever not If thou depart not from me Sever of the Ital. Scevrare Lat. Separare to separate Attest of Attestari Lat. to witness V. 373. Not Free absents the more For to stay against thy will is worse than thy Absence Absentare Lat. to withdraw V. 376. Thee Patriarch of Mankind So spake Adam the first great Father of Mankind Patriarch Bo. IV. Vers. 762. V. 377. Persisted yet submiss thô last c. But Eve unalter'd in Opinion meekly thus made reply Persisted of Persistere Lat. to stand firm to persist in ones Opinion Submiss Submissus Lat. gentle meek V. 387. Oread or Dryad Of Wood-Nymphs some took care of and were worship'd on the Mountains as the Oreades named of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. a Mountain Quam mille secâ—tae Hinc atque hinc glomerantur Oreades AEn 1. Others were called Dryades the Goddesses of Groves of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. an Oak She-Divinities that according to Pausanias were not esteem'd Immortal but of a Longevity equal to the Oaks they presided over Dryadum Sylvas saltusque sequamur Geo. 3. V. 388. But Delia's self surpass'd Delia. Diana the Heavenly Huntress Daughter of Jupiter and Latona named Delia of the Island Delos in the Egean Sea Illa pharetram Fert humero gradiensque deas supereminet omnes AEn 1. Borrow'd of Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 392. Guiltless of Fire had form'd Such as Art simple and imperfect and which as yet had not profaned the Fire provided Fire which the Poets say Prometheus stole from Heaven Jove's Autbentic Fire Bo. IV. V. 719. was of so great use to Mankind and esteemed so Sacred that to employ it in forging destructive Arms was look'd on as a Profanation and Infection of its Purer Flame Hence the vast Veneration of the Romans for their Vestal Fire one of their Poets tells us Ast homini ferrum Lethale incude nefandâ Produxisse parum est cum rastra sarcula tantum Assueti coquere marris vomere lassi Nescierint primi gladios excudere fabri Juv. Sat. 15. And in the same Satyr speaking of Fire which he esteem'd of Kin to that Pure Etherial Element Hinc gaudere libet quod non violaverit ignem Quem summâ caeli raptum de parte Prometheus Donavit terris Elemento gratulor te Exultare reor Ibid. Rude Lat Rudis imperfect and unpolish'd V. 393. To Pales The Goddess of Shepherds and Pasturage celebrated by Virgil on that account Nunc veneranda Pales magno nunc ore sonandum Geo. 3. V. 394. Pomona when she fled Vertumnus Pomona the Goddess of Gardens Orchards and Fruit courted by many Admirers but obtain'd at last by Vertumnus