time express it with so much strength and perspicuity. Compare Gal. iii. 11, 12, 19, 23; Gal. iv. 7; Rom. iii. 20; iv. 22-24; v. 1; vii. 7, 8; viii. 15; Heb. vii. 18, 19; x. 1, 4, 5; ix. 13, 14. 307. See Deut. xxxiv. Josh. i. Moses died on 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.-(H.) The historical cause of his exclusion from it was, that when God suggested to him to strike the rock with his wand in order to open a fountain of water for the thirsting Israelites, he, as if doubting the efficacy of the divine injunction, repeated the stroke. Numb. xx. and xxvii. But Milton treating the history as typical, represents Moses as debarred by reason of the imperfection of his human nature, and not from any particular act, from the privilege of leading the chosen race to the happy promised land. Jesus is called Joshua, Acts vii. 45, and Heb. iv. 8. The names are the same in Hebrew and Greek. 316. "But when," i. e. except (or unless) when. 322. Here and in the next eight lines the commentators say Milton has digested the substance of the following texts of Scripture, Gen. iii. 15; xxii. 18; 2 Sam. vii. 16; Psalm lxxxix. 34-36; Isaiah xi 10; Luke i. 32, 33. —(H., N.) 342. It is not stated that he saw them; he only heard a part of the angel's narration. He could not see Abraham, (128,) though he saw places, (142, 158.) Abraham had not then existed, but those places had; whereas Babylon was not built for many years after. We must not therefore understand the expression literally; for verbs of seeing are often extended beyond the bare act, and are applied to other senses and other faculties of the mind.(See N.) 346. Jer. xxxiii. 20; Psalm lxxxix. 29. -(T.) 349. See the first book of Esdras for an account of the restoration of the temple after the seventy years' Babylonish captivity. 355-357. It was chiefly through the contests of Jason and Menelaüs, high priests, that the temple was polluted by Antiochus Epiphanes, (see 2 Maccab. v. and Prideaux.) "They seize the sceptre." Aristobulus, eldest son of Hyrcanus the high priest, was the first who assumed the title of king after the Babylonish captivity; before Christ 107. 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 Idumæan, in whose reign Christ was born. See Josephus and Prideaux.-(N.) 364. "Solemn." As if sent on a solemn embassy.—(R.) 370, 371. Æn. i. 287 : "Imperium oceano, famam qui terminet astris." (H.) See Psalm ii. 8; Isaiah ix. 7.-(H., Upt.) 379. Luke i. 28.—(Gil.) 383. "Capital bruise." Capital" is here used in the Latin sense, from caput, the head. 390, 391. A comma placed after the word "disabled," in Todd's and other editions, renders the passage quite incomprehensible. But remove the comma, and the passage will be quite plain. "Whose fall from heaven did not disable him from giving Adam his death's wound." 393. "Recure." Remedy. 409, 410." His merits to save them." This passage has puzzled the commentators. Bentley proposes to read "do save them." Pearce says "the only sense 1 can make of it is this, which redemption and obedience are his merits to save them, and not their own works, though legal ones, and conformable to the law.'" Newton says the verb believe" governs the rest of the sentence, "proclaiming life to all who shall believe in his redemption; and shall believe that his obedience, imputed, becomes theirs by faith; and shall believe his merits to save them, not their own, though legal works." Another critic, of no small note, though anonymous, in the Gentleman's Magazine, vol. xlviii. p. 466, proposes to read "merits" with an elision. "Merit's," i.e. his merit is to (or must) save them. No doubt there are many instances of this elision and mode of writing in all poetry. But is it called for here? 415. Alluding to Col. ii. 14.-(N.) 420. Rom. vi. 9; Rev. i. 18.-(Gil., T.) 434. Sleep" implies that we shall awake, "death" that we shall rise again to life. In some late editions the compound "death-like" was improperly introduced.--(T.) 447. Gal. iii. 7; Rom. iv. 16.—(T.) 457. Eph. i. 20.—(H.) 475. 2 Cor. iv. 15; Rom. v. 20.-(T.) 487. "Who shall dwell his spirit within them." There is much unnecessary criticism on these words. It is a classical structure and mode of expression. "Who shall dwell in spirit," or as to his spirit; Kaтα, or secundum, the spirit; or who, i.e. the spirit, shall dwell. Some commentators, however, say "dwell" here means, cause to dwell. 493. i. e. Not afraid of man even though he persecute them to death. See Psalin lvi. 11.-(N.) 498. See Acts ii. 4; Mark xvi. 17.(H.) 507. See Acts xx. 29.- (N.) 522, 523. i. e. Laws which are not conformable to the records of revealed religion, or the emotions of natural religion. —(H.) 526. So 2 Cor. iii. 17.—(N.) 527. Christians are called the temples of God, 1 Cor. iii. 16, 17.—(N.) 540. "Respiration." iii. 19.—(D.) avayugis, Acts 549. The notion of a new heaven and earth springing from the ruins of this world at its dissolution, Milton has often broached in this poem, iii. 333; x. 638; xi. 65, 900. It is also the opinion of some of the most orthodox divines, and of the most contemplative and learned. (See N.) 568. 1 Cor. i. 27.—(N.) 584. This is taken from St. Paul's noble description of charity, 1 Cor. xiii. 588. "Speculation," from specula, a watch tower. 611. "For God is also in sleep." Il. 163: Και γαρ Τ Οναρ εκ Διός εστιν. 615. "In me mora non erit ulla." Ecl. iii. 52.-(N.) 630. "Marish." An old word for marsh, from mariscus, as rushes commonly grow there. 635. Hor. Epod. iii. 15:— "Nec tantus unquam siderum insedit vapor Saticulosa Apuliæ."—(R.) 640," Subjected plain." Campum subjectum, the plain below. Subject and "subjected" are so used in the best old English poets. 643." Flaming brand." "Brand" is an old word for sword. Salanus Westmannus, in his dissertation entitled, Gladius Scythicus, pp. 6, 7, observes, that the ancients formed their swords in imitation of flaming fire; and thus from "brand," a sword, came our English phrase, to "brandish a sword," gladium strictum vibrando corruscare facere.(T., Wart.) 646-649. The passage has been the subject of much dispute. Pearce's explanation of the text is quite satisfactory. Though they were under the general guidance of Providence to keep them safe, yet their steps were "wandering," as they did not know any particular way to take; and though they obeyed the divine command, yet their steps were "slow" when they were quitting the boundaries of Paradise, on which they often looked back; and their way was now in reality "solitary," for though their walks in Paradise were solitary in some measure, yet there they had familiar and cheering objects; not so in their dismal journey to the outer world, which was strange to them, and comparatively desert. Addison thinks the poem, from the want of sufficient dignity in the last two lines, would better end with the two preceding, "the world," &c. I fully agree with those who would retain these last lines, as conveying a melancholy picture, quite in character with the condition of Adam and Eve, but would transpose them, and thus leave on the reader's mind the cheering persuasion that in their affliction, "Providence" was "their guide." INDEX. AARON and Moses, their mission, xii. 170. Abdiel (a seraph) opposes Satan, &c. v. Abstract, viii. 462. Acanthus, iv. 696. Accaron, i. 466. Acheron, ii. 570. Adam and Eve, described generally, iv. An- Adam, his discourse with Eve on the (vide RAPHAEL.) His creation and Adonis, i. 450; ix. 440. On Amiral, i. 291. Amphisbæna, x. 524. Angels (celestial) obey God of choice, v. Angola, ii. 401. Apocalypse, iv. 2. Apostles, their mission, &c. xii. 439. Appaid, xii. 401. Araby, iv. 163. Architrave, i. 715. Arctic, ii. 410. Bridge from hell-gates to the world over Cain and Abel, xi. 429. Centaur, x. 328. 589; xii. 615; ix. 357. Con- Defined, Conjugal obedience, &c. iv. 635. Constellations, their appearances, mo- Creation, the universal, described, iii. Creatures, iv. 340; viii. 369; x. 707; xi. Crocodile, vii. 474. Crocus, iv. 701. Cronian, x. 290. Cyclades, v. 264. Cycle, viii. 84. Damasked, iv. 334. Damned, ii. 596. Damp, xi. 544. David, his throne why eternal, xii. 320. Death and sin, ii. 648; x. 249, 282, 326, Death, eternal, x. 808. Deluge, universal, (vide NOAH.) Despair, iv. 108. Devils, why excluded from grace, iii. Discord, ii. 496, &c.; x. 707. Dominion, xii. 64. Dreams, &c. iv. 799; v. 110; xii. 611. Earth, its general creation described, iii. Eden, the country bounded, iv. 210, (vide Egypt, the plagues of it described, xii. 173. Elements, &c. subsist on each other, xi. Enoch, xi. 664, 700. Eve and Adam, (vide ADAM and EVE. Eve particularly described, characterised, Evil, in thought unapproved-blameless, Experience-a guide to wisdom, ix. 807. Faith in Christ, xii. 420, 515, 529. Fancy, its office, v. 100. The eye of the Fate, the will of God, vii. 170. Fig-tree, of which Adam, Eve, &c. made Flaming sword in Paradise on Adam's, Flood, universal, (vide NOAH.) Free-will asserted, iii. 95; v. 235, 520; Fruition, carnal, the passion of it cen- Gabriel, iv. 443, 561, 576, 782, 866, 877, GOD the FATHER, contemplating his |