Sups with the ocean. Though in Heav'n the trees 430 Yield nectar; though from off the boughs each morn The Angel, nor in mift, the common glofs tia terræ. 426. Though in Heav'n the trees, &c.] In mentioning trees of life and vines in Heaven he is juftify'd by Scripture. See Rev. XXII. 2. Mat. XXVI. 29. As in fpeaking afterwards of mellifluous dews and pearly grain he manifeftly 435 Of Nec nulla interea eft inaratæ gra- cient Doctors were of opinion, that the Angels did not really eat, but only feemed to do fo; and they ground that opinion principally upin the book of Tobit, XII. 19. All on what the Angel Raphael fays thefe days did I appear unto you, but I fee a vifion. But our author was did neither eat nor drink, but you did of the contrary opinion, that the only but in reality, with keen dif Angel did not eat in appearance patch of real hunger as he fays, and this opinion is confirm'd by the acof Abraham's entertaining three counts in the Canonical Scripture Angels at one time, and Lot's enSee Gen. XVIII. and XIX. There tertaining two Angels at another. it is faid plainly that meat was fet before them, and they did eat; and there is no reason for not underftanding this, as well as the reft of the relation, litterally. Of Theo alludes to manna, which is called the bread of Heaven. Pfal. CV. 40. And when the dew that lay was gone up, behold upon the face of the wilderness there lay a small round thing, as fmall as the hoar froft on the ground. Exod. XVI. 14. and it was like coriander-feed, white; and the taste of it was like wafers made with honey. ver. 31. 435. the common glofs Of Theologians;] The ufual comment and expofition of Divines. For feveral of the Fathers and an logians; Of Theologians; but with keen dispatch To tranfubftantiate: what redounds, tranfpires Can turn, or holds it poffible to turn, Metals of droffieft ore to perfect gold As from the mine. Mean while at table Eve — nor wonder; if by fire &c.] Nor is it a wonder, that the Angels have concoctive heat in their ftomachs fufficient to tranfubftantiate, to turn their food and nourishment into their own substance, to affimilate as it was faid before, and turn corporeal to incorporeal; if by fire the alchemift can turn or thinks to turn all metals to gold. The empiric alchemift, is one who makes 440 445 Deferving bold trials and experiments ( 445. With pleafant liquors crown'd:] To crown their cups was a phrafe among the Greeks and Romans for filling them above the brim, but yet not fo as to run over. Thus it is used by Homer, Iliad. I. 470. Κεροι μεν κρητηρας επεσεψαντο Deferving Paradife! if ever, then, : Then had the fons of God excuse to' have been Was understood, the injur'd lover's Hell. 450 Thus when with meats and drinks they had fuffic'd, Not burden'd nature, fudden mind arofe In Adam, not to let th' occafion pafs Giv'n him by this great conference to know Of things above his world, and of their being 455 Who dwell in Heav'n, whofe excellence he saw Tranfcend his own fo far, whofe radiant forms Divine and by Virgil, Georg. II. 528. AUTOP STEL TOT10 xœu ESATUO et focii cratera coronant. 447. Then had the fons of God ex εξ ερον εύλο. Homer. Iliad. I. 469. Poftquam exempta fames epulis, menfæque remotæ. Virg. Æn. I. 216. Poftquam exempta fames et amor compreffus edendi. Æn. VIII. 184. cufe &c.] The doubling of the then adds great force and emphafis; if ever, then, then had the fens of God excufe &c. and this is faid in allufion to that text, Gen. VI. 2. The fons of God faw the Our author fays the fame thing, daughters of men, that they were fair, and they took them wives of all that they chofe, as if the fons of God there fignified Angels. See note on III. 463. 451. Thus when with meats and Not burden'd nature, but at the fame time infinuates a fine moral of the true end of eating and drinking, which is to fatisfy but not to burden nature; and this fort of temperance he not only recommends as in the beginning of this book and XI. 530. &c, but remarkably practic'd himself. 455.- above his world,] This Divine effulgence, whofe high pow'r fo far Food not of Angels, yet accepted fo, As that more willingly thou couldst not seem 460 465 At Heav'n's high feasts to have fed: yet what compare? 467. •yet what compare? ] His fpeech was wary; and he was afraid to ask the Angel directly of the different conditions of Men and Angels; but yet intimates his defire to know by questioning whether there was any comparison between them. All 468. To whom the winged Hierarch reply'd.] Raphael's behaviour is every way fuitable to the dignity of his nature, and to that character of a fociable Spirit, with which the author has fo judiciously introduced him. He had received inftructions to converse with Adam, as one friend converfes with another, and to warn him of the enemy who was contriving his deftruction: accordingly he is reprefented as fitting down at table with Adam, and eating of the fruits of Paradife. The occafion naturally leads him to his difcourfe on the food of Angels. After having thus enter'd into converfation with Man upon more indifferent fubjects, he warns him of his obedience, and makes All things proceed, and up to him return, 470 475 If not deprav'd from good, created all makes a natural tranfition to the history of that fallen Angel, who was employ'd in the circumvention of our firft parents. Addifon. created all 471. Such to perfection, one first matter all, &c.] That is, created all good, good to perfection, not abfolutely fo, but perfect in their dif ferent kinds and degrees; and all confifting of one first matter, which first matter is indued, (indutus) clothed upon, with various forms, &c. 475. But more refin'd, more spiritous, and pure, To As nearer to him plac'd or nearer tending &c.] So Spenfer in his Hymn of heavenly Beauty, fpeaking of the earth, the air, and above that the pure crystallin, By view whereof it plainly may appear, That ftill as every thing doth And fair it grows &c. Thyer. 478. Till body up to spirit awork, &c.] Our author fhould have confidered things better, for by attri |