To whom thus Michael: Doubt not but that sin
Will reign among them, as of thee begot;
And therefore was law given them, to evince
Their natural pravity by stirring up
Sin against law to fight; that when they see
Law can discover sin, but not remove,
Save by those shadowy expiations weak,
The blood of bulls and goats; they may conclude
Some blood more precious must be paid for man;
Just for unjust; that in such righteousness
To them by faith imputed they may find
Justification towards God and peace
Of conscience; which the law by ceremonies
Cannot appease; nor man the moral part
Perform; and, not performing, cannot live.
So law appears imperfect; and but given
With purpose to resign them in full time,
Up to a better covenant; disciplined
From shadowy types to truth; from flesh to spirit;
From imposition of strict laws to free
Acceptance of large grace; from servile fear
To filial; works of law to works of faith.
And therefore shall not Moses', though of God
Highly beloved, being but the minister
Of law, his people into Canaan lead;
But Joshua, whom the Gentiles Jesus call;
His name and office bearing", who shall quell
The adversary serpent, and bring back
Through the world's wilderness long-wander'd man
Safe to eternal Paradise of rest.
Meanwhile they, in their earthly Canaan placed,
Long time shall dwell and prosper, but when sins
National interrupt their public peace,
epistles, and particularly those to the Ephesians, Galatians, and Hebrews, as the reader, who is at all conversant with these sacred writings, will easily perceive. Compare the following texts with the poet: Gal. iii. 19. Rom. vii. 7, 8. Rom. iii. 20. Heb. ix. 13, 14. Heb. x. 4, 5. Rom. iv. 22, 23, 24. Rom. v. 1. Heb. vii. 18, 19. Heb. x. 1. Gal. iii. 11, 12, 23. Gal. iv. 7. Rom. viii. 15. Milton has here, in a few verses, admirably summed up the sense and argument of these and more texts of Scripture. It is really wonderful how he could comprise so much divinity in so few words, and at the same time express it with so much strength and perspicuity.-NEWTON.
▾ And therefore shall not Moses.
Moses died in Mount Nebo, in the land of Moab, from whence he had the prospect of the Promised Land, but not the honour of leading the Israelites to possess it; which was reserved for Joshua; Deut. xxxiv., Josh. i.-HUME.
"His name and office bearing.
Joshua was in many things a type of Jesus; and the names are the same, "Joshua" according to the Hebrew, and "Jesus" in Greek. The Seventy always render "Joshua" by "Jesus;" and there are two passages in the New Testament, where "Jesus" is used for "Joshua;" once by St. Stephen, Acts vii. 45, and again by St. Paul, Heb. iv. 8. And the name Joshua, or Jesus, signifies a Saviour.--NEWTON.
Provoking God to raise them enemies;
From whom as oft he saves them penitent
By judges first, then under kings; of whom
The second, both for piety renown'd
And puissant deeds, a promise shall receive
Irrevocable, that his regal throne
For ever shall endure; the like shall sing
All prophecy, that of the royal stock
Of David (so I name this king) shall rise
A son, the woman's seed to thee foretold,
Foretold to Abraham, as in whom shall trust
All nations; and to kings foretold of kings
The last; for of his reign shall be no end.
But first a long succession must ensue;
And his next son for wealth and wisdom famed,
The clouded ark of God, till then in tents
Wandering, shall in a glorious temple enshrine.
Such follow him as shall be register'd
Part good, part bad; of bad the longer scroll:
Whose foul idolatries, and other faults
Heap'd to the popular sum, will so incense
God, as to leave them, and expose their land,
Their city, his temple, and his holy ark,
With all his sacred things, a scorn and prey
To that proud city whose high walls thou saw'st
Left in confusion; Babylon thence call'd.
There in captivity he lets them dwell
The space of seventy years; then brings them back,
Remembering mercy, and his covenant sworn
To David, stablish'd as the days of heaven.
Return'd from Babylon by leave of kings
Their lords, whom God disposed, the house of God
They first re-edify; and for a while
In mean estate live moderate; till, grown
In wealth and multitude, factious they grow:
But first among the priests dissension springs,
Men who attend the altar, and should most
Endeavour peace: their strife pollution brings
Upon the temple itself: at last they seize
The sceptre, and regard not David's sons;
Then lose it to a stranger, that the true
Anointed King Messiah might be born
* Their strife pollution brings.
For it was chiefly through the contests between Jason and Menelaus, high priests of the Jews, that the temple was polluted by Antiochus Epiphanes. See 2 Maccab. v., and Prideaux. At last they seize the sceptre: Aristobulus, eldest son of Hyrcanus, highpriest of the Jews, was the first who assumed the title of king after the Babylonish captivity; before Christ 107. And regard not David's sons, none of that family having had the government since Zerubbabel. Then lose it to a stranger; to Herod, who was an Idumean, in whose reign Christ was born. See Josephus and Prideaux.-NEWTON.
Barr'd of his right; yet at his birth a star,
Unseen before in heaven, proclaims him come;
And guides the eastern sages, who inquire
His place, to offer incense, myrrh, and gold:
His place of birth a solemn angel tells
To simple shepherds, keeping watch by night:
They gladly thither haste, and by a quire
Of squadron'd angels hear his carol sung.
A virgin is his mother, but his sire
The power of the Most High; he shall ascend
The throne hereditary, and bound his reign
With earth's wide bounds, his glory with the heavens.
He ceased; discerning Adam with such joy
Surcharged, as had like grief been dew'd in tears,
Without the vent of words, which these he breathed:
O prophet of glad tidings, finisher
Of utmost hope; now clear I understand
What oft my steadiest thoughts have search'd in vain;
Why our great Expectation should be call'd
The seed of woman: virgin mother, hail,
High in the love of Heaven; yet from my loins
Thou shalt proceed, and from thy womb the Son
Of God Most High; so God with man unites.
Needs must the serpent now his capital bruise
Expect with mortal pain: say where and when
Their fight, what stroke shall bruise the victor's heel?
To whom thus Michael: Dream not of their fight,
As of a duel, or the local wounds
Of head or heel: not therefore joins the Son
Manhood to Godhead, with more strength to foil
Thy enemy; nor so is overcome
Satan, whose fall from heaven, 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,
But by fulfilling that which thou didst want,
Obedience to the law of God, imposed
On penalty of death; and suffering death,
The penalty of thy transgression due,
And due to theirs which out of thine will grow :
So only can high justice rest appaid.
The law of God exact he shall fulfil
Both by obedience, and by love, though love
Alone fulfill the law; thy punishment
He shall endure, by coming in the flesh
To a reproachful life and cursed death;
Proclaiming 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 blasphemed,
Seized on by force, judged, and to death condemn'd
A shameful and accursed, nail'd to the cross
By his own nation; slain for bringing life:
But to the cross he nails thy enemies,
The law that is against thee, and the sins
Of all mankind with him there crucified,
Never to hurt them more who rightly trust
In this his satisfaction: so he dies,
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
Out of his grave, fresh as the dawning light,
Thy ransom paid, which man from death redeems,
His death for man, as many as offer'd life
Neglect not, and the benefit embrace
By faith not void of works: this godlike act
Annuls thy doom, the death thou shouldst have died,
In sin for ever lost from life; this act
Shall bruise the head of Satan, crush his strength,
Defeating Sin and Death, his two main arms;
And fix far deeper in his head their stings
Than temporal death shall bruise the victor's heel,
Or theirs whom he redeems; a death, like sleep,
A gentle wafting to immortal life.
Nor after resurrection shall he stay
Longer on earth, than certain times to appear
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 salvation: them who shall believe
Baptising in the profluent stream, the sign
Of washing them from guilt of sin to life
Pure, and in mind prepared, if so befall,
For death, like that which the Redeemer died.
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 seed all nations shall be blest.
Then to the heaven of heavens 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 enter into glory, and resume
His seat at God's right hand exalted high
Above all names in heaven; and thence shall come
When this world's dissolution shall be ripe,
With glory and power to judge both quick and dead;
To judge the unfaithful dead, but to reward
His faithful, and receive them into bliss,
Whether in heaven or earth; for then the earth
Shall all be Paradise, far happier place
Than this of Eden, and far happier days.
So spake the archangel Michael; then paused,
As at the world's great period; and our sire,
Replete with joy and wonder, thus replied:
O, goodness infinite, goodness immense! That all this good of evil shall produce, 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 occasion'd; or rejoice
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 up to heaven •
Must reascend, what will betide the few
His faithful left among the unfaithful herd,
The enemies of truth? Who then shall guide
His people, who defend? Will they not deal
Worse with his followers than with him they dealt?
Be sure they will, said the angel; but from Heaven
He to his own a Comforter will send,
The promise of the Father, who shall dwell
His Spirit within them; and the law of faith,
Working through love, upon their hearts shall write,
To guide them in all truth; and also arm
With spiritual armour, able to resist
Satan's assaults, and quench his fiery darts;
What man can do against them, not afraid,
Though to the death: against such cruelties
With inward consolations recompensed,
And oft supported so as shall amaze
Their proudest persecutors; for the Spirit,
Pour'd first on his apostles, whom he sends
To evangelise the nations, then on all
Baptised, shall them with wondrous gifts endue
To speak all tongues, and do all miracles,
As did their Lord before them. Thus they win
Great numbers of each nation to receive
With joy the tidings brought from Heaven: at length,
Their ministry perform'd, and race well run,
Their doctrine and their story written left,
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