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He shall indure by coming in the flesh

405 To a reproachful life and cursed death, 'roclaming life to all who shall believe n his redemption, and that his obedience mputed becomes theirs by faith, his merits o save them, not their own, though legal works. for this he shall live hated, be blasphem'd, 411 eis'd on by force, judg'd, and to death condemn’d

shameful and accurs'd, nail'd to the cross y his own nation, sain for bringing life; lut to the cross he nails thy enemies,

415 The law that is against thee, and the fins )f 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 bis merits to save them, and not their that hangeth on a tree. Gal. III. 13. own works, tho legal ones and Deut. XXI. 23. trictly conformable to the law. 415. But to the cross he nails tby

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 bis 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 band writing of ordinances lieve bis 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. A phameful and accursid,] way, nailing it to bis cross.

424. Tby

420 T

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But soon revives; death over him no power
Shall long usurp; ere the third dawning light
Return, the stars of morn shall see him rise

TO
Out of his grave, fresh as the dawning light,
Thy ransome paid, which man from death redeem, B.:
His death for man, as many as offer'd life
Neglect not, and the benefit embrace

I Pu By faith not void of works: this God-like act Fo Annuls thy doom, the death thou shouldst have dy'd

, JAI In sin for ever lost from life; this act

NO Shall bruise the head of Satan, crush his strength, 4; S. Defeating sin and death, his two main arms, 101 And fix far deeper in his head their stings $ Than temp'ral death shall bruise the victor's heel, TE Or theirs whom he redeems, a death like sleep, A gentle wafting to immortal life.

43110 Nor after resurrection shall he stay

T Longer on earth than certain times to'

appear

T. To

their flings

424. Thy ransome paid,] The two

this God-like aa first editions have Thy (the later ones Annuls thy doom, &c.

Place The): and Milton's word may be 432. And fix far deeper iz kis but defended, if we suppose that Adam is here spoken of not as a single Than temp'ral death fhall brsik ube person, but as one in whose loins all victor's beel,] Before we come mankind was contain'd, or as one to a conclufion, it may be proper who was representative of the whole remark here once for all, that Mihuman species. And so the poet speaks ton makes no distinction bersen again in ver, 427.

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440

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 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, 'or death, like that which the Redeemer dy'd. 445 \ll 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; jo in his feed all nations shall be blest.

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

Then hen and than, but fpells both alike ten differently from the other. It is ben, which must neceffarily occasion hoped therefore that these things ome obscurity and confusion. Their have been alter'd for the better. oo he commonly writes thir, but his greatly offends the eye, we are

For death, like that which the Lo much habituated to the other ;

Redeemer dy'd.) Dr. Bentley and at the same time he frequently says (and it is not improbable) that ases theirs, and there seems to be no

the author gave it, Feason why the one thould be writ which their Redeemer dy'd.

457. — 6*•

445.

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.

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457. exalted high

469. O Goodness infinite, Gessari Above all names in Heav'n;] Philip. immense! &c.] The post II.2. Wherefore God also hath bighly has very finely represented the w exalted him, and given him a name and gladness of heart, which makes which is above every name. Or as in Adam upon his discovery of the it is express’d Eph. I. 20, 21. Hath Mefliah. As he sees his day at : Set him at his own right hand in the distance through types and inador beavenly places, above every name he rejoices in it; but when he End that is named, not only in this world, the redemption of man completed but also in that which is to come. and Paradise again renew's, be 459. When this world's disolution breaks forth in rapture and transport

soall be ripe,] In the later I have hinted before, that an bercie editions we have the 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 ictus on the second syllable reader, after having conducted i of the verse (where it ought to be) through many doubts and fears

, for whereas the other reading throws it rows and disquietudes, in a fate of of upon the third Pearcea

tranquillity and satisfaction. Milton

fable,

O Goodness infinite, Goodness immense ! That all this good of evil shall produce,

470 And evil turn to good; more wonderful Than that which by creation first brought forth Light out of darkness! full of doubt I stand, Whether I should repent me now of sin By me done and occafion'd, or rejoice

475 Much more, that much more good thereof shall spring, To God more glory, more good will to men From God, and over wrath grace shall abound. But say, if our Deliverer Must reascend, what will betide the few

480 His faithful, left among th' unfaithful herd,

The

up to Heaven

fable, which had so many other qua- happiness, than that which they had lifications to recommend it, was de- forfeited : In short, Satan is repreficient in this particular. It is here fented miserable in the highth of his therefore, that the poet has shown triumphs, and Adam triumphant in

moft exquisite judgment, as well the highth of misery. Addison. as the finest invention, by finding out a method to supply this natural 475

or rejoice defect in his subject. Accordingly he Much more, that much more good leaves the Adversary of mankind, thereof fall

spring, ] He seems to In the last view which he gives us of have remember'd that rant of one of nim, under the lowest state of mor- the Fathers. O felix culpa, quæ talem Sification and disappointment. We ac tantum meruit habere redemptoee him chewing alhes, groveling in rem! O happy fault, which deserved che duft, and loaden with supernu- to have such and so great a renerary pains and torments. On the deemer! As in what follows, To God contrary our two first parents are more glory, &c. he alludes to the comforted by dreams and visions, heavenly hymn, Glory to God in the heared with promises of salvation, bigbeft &c. ind in a manner, raised to a greater

487. The

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