Shakespeare, Troil. and Cress. I. iii. 85.
As far remov'd from God and light of Heav'n
As from the Center thrice to th' utmost Pole.
Milton, Par. Lost, i. 74.
Page 264, l. 442. For it is both the object and the wit. God, the Idea of Good, is the source of both being and knowing—the ultimate object of knowledge and the source of the knowledge by which Himself is known.
ll. 445-6. 'Tis such a full, and such a filling good;
Had th' Angels once look'd on him they had stood.
After discussion Aquinas concludes (I. lxiii. 5) that the devil was not evil through fault of his own will in the first instant of his creation, because this would make God the cause of evil: 'Illa operatio quae simul incipit cum esse rei est ei ab agente a quo habet esse ... Agens autem quod Angelos in esse produxit, scilicet Deus, non potest esse causa peccati.' He then considers whether there was any delay between his creation and his fall, and concludes that the most probable conclusion and most consonant with the words of the Saints is that there was none, otherwise by his first good act he would have acquired the merit whose reward is the happiness which comes from the sight of God and is enduring: 'Si diabolus in primo instanti, in gratiâ creatus, meruit, statim post primum instans beatitudinem accepisset, nisi statim impedimentum praestitisset peccando.' This 'beatitudo' is the sight of God: 'Angeli beati sunt per hoc quod Verbum vident.' And endurance is of the essence of this blessedness: 'Sed contra de ratione beatitudinis est stabilitas, sive confirmatio in bono.' Thus, as Donne says, 'Had th' Angells,' &c. Summa lxii. 1, 5; lxiii. 6.
Page 265, l. 479. Apostem: i.e. Imposthume, deep-seated abscess.