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Yet neither thus dishearten'd or dismay'd,
manner of intimacy or acquain- fame manner as he had done betance with each other. John the fore, Parad. Loft, V, 172. Baptist says exprefly, John I. 31,
Thou Sun, of this great world 33. And I knew him not; and he
and soul, did not so much as know him by
Acknowledge him thy greater. fight, till our Saviour came to his baptism; and afterwards it doth And this, I think, is a proof that not appear that they
the present reading there is right, versed together. And it was wisely and that both Dr. Bentley's emenordered to by Providence, that the dation and mine ought absolutely testimony of John might have the to be rejected.
Thyer. greater weight, and be freer from 280.-out of the laving stream,] all suspicion of any compact or Alluding, I fancy, to the phrase collusion between them.
laver of regeneration so frequently 278. Refus’d on me his baptism to applied to baptism. It may be obconfer,
served in general of this soliloquy As much his greater,] Here Mil- of our Saviour, that it is not only ton uses the word greater in the excellently well adapted to the
Heav'n open'd her eternal doors, from whence
present condition of the divine refled of all the knowledge of the speaker, but also very artfully in- soroz, as far as the capacity of troduc'd by the poet to give us a a human mind would admit. (See history of his hero from his birth Le Blanc's Elucidatio Status Conto the very scene with which the troversiarum, &c. Cap. 3.) In his poem is open'd.
early years he - increased in wif281. -eternal doors] So in dom, and in ftature. St. Luke II. 52. Psal. XXIV.7,9. everlasting doors. And Beza observes upon this place,
that ipfa Θεότητο. plenitudo 286.
sese, prout & quatenus ipfi libuit, Now full,] Alluding to the humanitati affumtæ infinuavit : Scripture phrase, the fulness of quicquid garriant matæologi, & time. When the fulness of time was novi Ubiquitarii Eutychiani. Gercome, &c. Gal. IV. 4.
hard, a Lutheran professor of di293. For what concerns my know- vinity, has the same meaning, or
ledge God reveals.] Jesus was none at all, in what I am going to led by an inward impulse to retire transcribe.--- Anima Chrifti, juxta into the desert : and he obeyed the naturalem, & habitualem scientiam motion, without knowing the pur vere profecit, aby omniscio ivéppose of it, for that was not yelxv suam, quæ est actu omnia vealed to him by God. The whole scire & cognoscere, per assumtam soliloquy is form’d upon an opini- humanitatem non semper exerente. on, which hath authorities enough [Joh. Gerhardi Loci Theol. tom. 1. to give it credit, viz. that Christ Loc. 4. Cap. 12.] Grotius employs was not, by virtue of the personal the same principle, to explain St. union of the two natures, and from Mark XIII. 32. - Videtur mihi, the first moment of that union, 'dol ni meliora docear, hic locus non
Th’authority which I deriv'd from Heaven.
So spake our Morning star then in his rife,
impie poffe exponi hunc in mo ons, ut videtur,] tolauta rat'
not unreasonable to suppose, that things might be supposed unknown “ the Divine Wisdom, which dwelt to Christ, without prejudice to the “ in our Saviour, did communi- union, being not revealed to him "cate itself to his human soul ac- by the united Word, it will follow
cording to his pleasure, and so that, till some certain time, even “ bis human Nature might at some the union itself might be unknown “ times not know some things. to him. This time seems to have 6 And if this be not admitted, been, in Milton's scheme, after the “ how can we understand that paf- foliloquy; but before the forty days
fage concerning our Saviour, of fafting were ended, and the “ Luke II. 52. that Jesus grew in Demon entered upon the scene of
wisdom and stature ?" (Sermons action : and then was a fit occasion Vol. IX. p. 273.] Grotius could to give him a feeling of his own find scarce any thing in antiquity strength, when he was just upon to support his explication : but the point of being attacked by there is something in Theodoret such an Adversary. Calton. very much to his purpose, which 294. So spake our Morning Star] I owe to Whitby's Stricturæ Pa- So our Saviour is called in the Retrum, p. 190. --Tn5 [dens jog- velation XXII. 16. the bright and
The way he came not having mark’d, return,
morning far : and it is properly ap
- they at his fight grew plied to him here at his first rising. mild,] All this is very common 302. Such solitude before choiceft in description, but here very judi
society.) This verse is of the ciously employed as a mark of the fame measure as one in the Para. returning Paradisiacal state. dife Loft, IX. 249. and is to be
Warburton, scann'd in the same manner. For Solistude fometimes is best This beautiful description is form
- and noxious worm) fociety. Such folitude before choi/cest Gorpel I. 13. and was with the wild
ed upon that short hint in St. Mark's fosciety:
beasts. A circumstance not menOr we must allow that an Alexan tioned by the other Evangelists, but drine verse (as it is called) may be excellently improved by Milton to admitted into blank verse as well show how the ancient prophecies as into rime.
began to be fulfilled, Isa. XI. 6-9. 307. one cave] Read--fome LXV. 25. Ezek. XXXIV. 25; Jortin. and how Eden was raised in the
Among wild beasts; they at his sight grew mild, 310
Sir, what ill chance hath brought thee to this place So far from path or road of men, who pass
waste wilderness. But the word 314. But now an aged man, &c.] worm, tho' joined with the epithet As the Scripture is entirely filent noxious, may give too low an idea about what personage the Tempto some readers : but as we ob ter assum'd, the poet was at liberty served upon the Paradise Lost, IX. to indulge his own fancy; and 1068, where Satan is called false nothing, I think, could be better worm, it is a general name for the conceived for his present purpose, reptil kind, and a serpent is called or more likely to prevent suspicion the mortal worm by Shakespeare. of fraud. The poet might perhaps 2 Henry VI. A& III, and so like take the hint from a design of Dawise hy Cowley in his Davideis. vid Vinkboon's, where the Devil Book I.
is represented addressing himself
to our Saviour under the appearWith that she takes ance of an old man. It is to be One of her worst, her best be met with among Vischer's cuts to loved snakes,
the Bible, and is ingrav'd by Softly dear worm, soft and unseen Landerselt. Thyer. (faid the).