210 Affecting Godhead, and so losing all, Man's mortal crime, and just th' unjust to save? 215 He ask'd; but all the heav'nly choir stood mute, And silence was in Heav'n: on Man's behalf Patron or intercessor none appear'd, Much less that durst upon his own head draw in whom the fulness dwells of love divine, Father, thy word is past, Man shall find grace; 220 225 And shall grace not find means, that finds her way, 230 Comes unprevented, unimplored, unsought? Happy for man, so coming: he her aid Can never seek, once dead in sins and lost: Atonement for himself or off'ring meet, Indebted and undone, hath none to bring. 235 Behold me then; me for him, life for life I offer on me let thine anger fall; Account me Man: I for his sake will leave Thy bosom, and this glory next to thee Freely put off, and for him lastly die 240 Well pleased on me let Death wreck all his rage: Under his gloomy pow'r I shall not long Lie vanquish'd: thou hast given me to possess 215. See 1 Peter iii. 18. 217. See Rev. viii. 1. 231. Unprevented; prevent is here used according to its sense In the Latin prævenire, to come before; not preceded by any thing else. It is used in this manner in one of the prayers of our Liturgy, Prevent us, O Lord, in all our doings,' &c. that is, Let thy grace anticipate us in our designs, and so make them just and holy. Life in myself for ever; by thee I live, 245 250 My Vanquisher, spoil'd of his vaunted spoil; I through the ample air in triumph high 260 Shall lead Hell captive maugre Hell, and shew 255 His words here ended, but his meek aspect Glad to be offer'd, he attends the will 265 270 All Heav'n, what this might mean, and whither tend, Wond'ring; but soon th' Almighty thus reply'd: 275 O thou in Heav'n and Earth the only peace Found out for mankind under wrath! O thou My sole complacence! well thou know'st how dear To me are all my works, nor Man the least, Though last created; that for him I spare Thee from my bosom and right hand, to save, By losing thee a while, the whole race lost. 244. See John v. 26. 280 249. See Ps. xvi. 10. and Acts ii. 20, 21. 252. The punning character of this line has been justly reprobated as unworthy of the subject. 254. Ps. lxviii. 18. and Col. ii. 15. 259. 1 Cor. xv. 26. 266. If the reader compare this picture of the Son of God with that in the sixth book, he will be awed and delighted with the grandeur of Milton's conception of the Messiah's character. Thou therefore whom thou only canst redeem, And be thyself Man among men on earth, 295 As from a second root, shall be restored 295 So heav'nly love shall outdo hellish hate, So easily destroy'd, and still destroys 300 In those who, when they may, accept not grace. Man's nature, lessen or degrade thine own. Because thou hast, though throned in highest bliss 305 Equal to God, and equally enjoying God-like fruition, quitted all to save A world from utter loss, and hast been found By merit more than birthright, Son of God, 310 Far more than great or high; because in thee Here shalt thou sit incarnate, here shalt reign 315 Both God and Man, Son both of God and Man, I give thee; reign for ever, and assume Thy merits; under thee as Head Supreme 287. See 1 Cor. xv. 22. 301. The language is here accommodated to the eternity of the speaker, to whom past, present, and future, are one. 317. Matt. xxviii. 18. To Heav'n removed, where first it grew, there grows, 360 366 Then crown'd again, their golden harps they took, 370 375 Eternal King; thee, Author of all being, 380 In whose conspicuous count'nance, without cloud 385 Impress'd th' effulgence of his glory 'bides, He Heav'n of Heav'ns and all the Pow'rs therein 390 Th' aspiring Dominations: thou that day Thy Father's dreadful thunder didst not spare, 358. The happiness of Heaven is repeatedly compared in Scrip are to a fountain or river. 380. The same idea is in Tasso, Can. 9. st. 57. and in Spenser' Jymn to Heavenly Beauty. 382. See Isaiah vi. 2. 383. Col. i. 15. Rev. iil. 14. 297. John i. 18. xiv. 9. |