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Thy enemy; nor so is overcome

390 Satan, whose fall from Heav'n, a deadlier bruise, Disabled not to give thee thy death's wound: Which he, who comes thy Saviour, shall recure, Not by destroying Satan, but his works In thee and in thy seed: nor can this be, 395 But by fulfilling that which thou didst want, Obedience to the law of God, impos'd On penalty of death, and suffering death, The penalty to thy transgression due, And due to theirs which out of thine will grow: 400 So only can high justice rest appaid. The law of God exact he shall fulfil Both by obedience and by love, though love Alonę fulfil the law; thy punishment

He 394.

his works To save them, &c.] Dr. Bentley In thee and in thy feed:) 1 John says that the construction demands JII. 8. For this purpose the Son of Do save them, and so he supposes God was manifested, that he might that Milton gave it. But I cannot defiroy the works of the Devil. see with what propriety, when Mi. 400. And due to theirs which out chael is speaking of things to come,

of thine will grow:] Punish- and using the future tense before ment is due to men's actual trans- and after this sentence, he can here gressions, tho' the original depravity, jump at once into the present tense the transgreflion of Adam, was the do, and represent Christ's merits as root of them. Richardson. then actually saving them. And yet 403.

though love

tho' I dislike the Doctor's alteration, Alone fulfil the law ;) Rom. XIII, I confess that there is a difficulty 10. Love is the fulfilling of the law. in the common reading. The only 409. bis merits sense that I can make of it is this,

He shall indure by coming in the flesh 405
To a reproachful life and cursed death,
Proclaming life to all who shall believe
In his redemption, and that his obedience
Imputed becomes theirs by faith, his merits
To save them, not their own, though legal works.
For this he shall live hated, be blasphem’d, 411
Seis’d on by force, judg'd, and to death condemn'd
A shameful and accurs’d, nail'd to the cross
By his own nation, Nain for bringing life;
But to the cross he nails thy enemies,

415
The law that is against thee, and the fins
Of all mankind, with him there crucify'd,
Never to hurt them more who rightly trust
In this his satisfaction; so he dies,

But

Which redemption and obedience are For it is written, Cursed is every one his merits to save them, and not their that hangeth on a tree. Gal. III, 13. own works, tho' legal ones and Deut. XXI. 23. ftrictly conformable to the law.

415. But to the cross he nails thy Pearce.

enemies,] The enemies of I rather understand the passage thus. Adam were the law that was against I apprehend that the verb believe him and the fins of all mankind as governs the rest of the sentence, springing originally from him, and Proclaming life to all who shall be therefore in some sense chargeable lieve in his redemption, and shall be upon him. The author in this pallieve that bis obedience imputed be- fage alludes to Col. II. 14. Blotting comes theirs by faith, and shall be out the hand witing of ordinances lieve his merits to save them, not their that was against us, which was conown, though legal works.

trary to us, and took it out of the 413. À foameful and accurs'd] way, nailing it to his cross.

424. Thy

But soon revives ; death over him no power 420
Shall long usurp; ere the third dawning light
Return, the stars of morn shall see him rise
Out of his grave, fresh as the dawning light,
Thy ransome paid, which man from death redeems,
His death for man, as many as offer'd life

425
Neglect not, and the benefit embrace
By faith not void of works: this God-like act
Annuls thy doom, the death thou shouldst have dy’d,
In fin for ever lost from life; this act
Shall bruise the head of Satan, crush his strength, 430
Defeating sin and death, his two main arms,
And fix far deeper in his head their stings
Than temp'ral death shall bruise the victor's heel,
Or theirs whom he redeems, a death like sleep,
A gentle wafting to immortal life.

435 Nor after resurrection shall he stay Longer on earth than certain times to' appear

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their Atings

424. Tby ranjome paid,] The two

this God-like act first editions have Thy (the later ones Annuls thy doom, &c. Pearce. The): and Milton's word may be 432. And fix far deeper in bis bead defended, if we suppose that Adam is here spokeri of not as a single Than temp'ral death shall bruise the person, but as one in whose loins all victor's heel,] Before we come mankind was contain'd, or as one to a conclufion, it may be proper to who was representative of the whole remark here once for all, thai Milhuman species. And so the poet speaks ton makes no distinction between again in ver. 427.

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To his disciples, men who in his life
Still follow'd him; to them shall leave in charge
To teach all nations what of him they learn'd 440
And his falvation, them who shall believe
Baptizing in the profluent stream, the sign
Of washing them from guilt of fin to life
Pure, and in mind prepar'd, if so befall,
For death, like that which the Redeemer dy'd. 445
All nations they shall teach ; for from that day
Not only to the sons of Abraham's loins
Salvation shall be preach'd, but to the sons
Of Abraham's faith wherever through the world;
So in his feed all nations shall be blest.

450
Then to the Heav'n of Heav'ns he shall ascend
With victory, triumphing through the air
Over his foes and thine ; there shall furprise
The Serpent, prince of air, and drag in chains
Through all his realm, and there confounded leave;

Then
then and than, but spells both alike' ten differently from the other. It is
ehen, which must necessarily occasion hoped therefore that these things
some obscurity and confusion. Their have been alter'd for the better.
too he commonly writes thir, bat
this greatly offends the eye, we are

445. For death, like that which the

Redeemer dy'd.) Dr. Bentley fo much habituated to the other ; and at the same time he frequently says (and it is not improbable) that

the author gave it, uses theirs, and there seems to be no reason why the one should be writ which their Redeemer dy'd.

457. - EX.

456

Then enter into glory, and resume
His seat at God's right hand, exalted high
Above all names in Heav'n; and thence shall come,
When this world's diffolution shall be ripe,
With glory' and pow'r to judge both quick and dead,
To judge th' unfaithful dead, but to reward

461
His faithful, and receive them into bliss,
Whether in Heav'n or Earth, for then the Earth
Shall all be Paradise, far happier place
Than this of Eden, and far happier days.

465 So spake th’ Arch-Angel Michaël, then paus'd, As at the world's great period ; and our fire Replete with joy and wonder thus reply'd.

O

457. exalted high

469. O Goodness infinite, Goodness Above all names in Heav'n;] Philip.

immense! &c.] The poet II. 9. Wherefore God also hath highly has very finely represented the joy exalted him, and given him a name and gladness of heart, which rises which is above every name. Or as in Adam upon his discovery of the it is exprefs'd Eph. I. 20, 21. Hath Melliah. As he sees his day at a set him at his own right hand in the distance through types and shadows, keavenly places, above every name he rejoices in it; but when he finds that is named, not only in this world, the redemption of man completed, bilt also in that which is to come. and Paradise again renew'd, he 459. When this world's disolution breaks forth in rapture and transport:

jhall be ripe,] In the later I have binted before, that an heroic editions we have ihe world's: but poem, according to the opinion of I prefer this, which is found in the the best critics, ought to end hap-. two first; because this reading ad- pily, and leave the mind of the mits the i&us on the second syllable reader, after having conducted it of the verse (where it ought to be} through many doubts and fears, forwhereas the other reading throws it rows and disquietudes, in a state of off upon the third. Pearce. tranquillity and satisfaction, Milcon's

fable,

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