And thou, Moon, in the vale of Aialon, cern Just Abraham and his seed: now first I find Mine eyes true-opening, and my heart much eas'd; [become Erewhile perplex'd with thoughts, what would Of me and all mankind: but now I see His day, in whom all nations shall be blest; Favour unmerited by me, who sought Forbidden knowledge by forbidden means. This yet I apprehend not, why to those Among whom God will deign to dwell on Earth So many and so various laws are given; So many laws argue so many sins Among them; how can God with such reside?” To whom thus Michael. "Doubt not but that Will reign among them, as of thee begot; [sin 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; [rit; 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; disciplin'd From shadowy types to truth; from flesh to spiFrom 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 belov'd, 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 Safe to eternal Paradise of rest. [man Mean while they, in their earthly Canaan plac'd, Long time shall dwell and prosper, but when sins National interrupt their public peace, 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 fam'd, The power of the Most High: he shall ascend Heavens." He ceas'd, discerning Adam with such joy Surcharg'd, as had like grief been dew'd in tears, Without the vent of words; which these he breath'd. "O prophet of glad tidings, finisher Of utmost hope! now clear I understand [vain; What oft my steadiest thoughts have searched in 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; su 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." But by fulfilling that which thou didst want, works. For this he shall live hated, be blasphem'd, Seiz'd on by force, judg'd, and to death condemn'd A shameful and accurs'd, nail'd to the cross His death for man, as many as offer'd life Defeating Sin and Death, his two main arms; Or theirs whom he redeems; a death, like sleep, 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 So spake the arch-angel Michael; then paus'd, 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 [spring Much more, that much more good thereof shall 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 re-ascend, 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 He to his own a Comforter will send, length 'Their ministry perform'd, and race well run, wolves, Who all the sacred mysteries of Heaven Places, and titles, and with these to join 6 On every conscience; laws which none shall find Satan with his perverted world; then raise He ended; and thus Adam last replied. To whom thus also the angel last replied. sum Let us descend now therefore from this top With meditation on the happy end." He ended, and they both descend the hill; For God is also in sleep; and dreams advise, I carry hence; though all by me is lost, So spake our mother Eve; and Adam heard nigh The arch-angel stood; and from the other hill soon; The world was all before them, where to choose slow, Through Eden took their solitary way. Ff. APPENDIX ΤΟ PARADISE LOST. CONTAINING PLANS OF SIMILAR SUBJECTS, INTEND In the library of Trinity College, Cambridge, is a thin folio manuscript, marked, in the year 1799, when I was obligingly permitted by the master and fellows of that society to examine it, Miscell. R. iii. 4. It is handsomely bound; and to the inside of one of the covers is pasted a paper with this inscription: Membra hæc eruditissimi et pænè divine Poetæ olim miserè disjecta et passim sparsa, postea verò fortuitò inventa, et in unum denuo collecta à CAROLO MASON ejusdem Collegii Socio, et inter Miscellanea reposita, deinceps eâ quâ decuit religione servari voluit THOMAS CLARKE', nuperrimmè hujusce Collegii, nunc ve.ò Medii Templi Londini, Socius, 1736. These papers were found by Dr. Mason, abovementioned, who was also Woodwardian professor at Cambridge, among other old and neglected manuscripts belonging to sir Henry Newton Puckering, a considerable benefactor to the library. They contain two draughts of a letter to a friend, who had importuned Milton to take orders; the following plans of Paradise Lost in the form of a tragedy, or mystery; the plans or subjects of several other intended tragedies, all in the poet's own hand; and entire copies of many of his smaller poems, in the same hand, except in a few instances, exhibiting his first thoughts and subsequent corrections. All these variations, Mr. Warton has observed, have been imperfectly and incorrectly printed by Dr. Birch. Various readings of this MS. have been also admitted into Dr. Newton's edition of all Milton's In this ar poetical works; as have such, which relate to ■ Afterwards master of the Rolls, and knight. Mr. Warton says that sir Henry "had so great an affection for this college, in which he had been educated, that in his eightieth year he desired to be readmitted: and, residing there a whole summer, presented to the new library, just then finished, his own collection of books, amounting to near four thousand volumes.' He was son of sir Adam Newton, tutor to prince Henry; and many papers written by that prince, or relating to him, are involved in the collection. Sir Henry took the name of Puckering in remembrance of his uncle sir Thomas Puckering of Warwickshire, a learned and accomplished man, brother in law to sir Adam Newton, son of lord keeper Puckering, a companion of the studies of prince Henry. Many of the books were presents to the prince from authors or editors. In Dr. Duport's Hore subseciva, a poem is addressed to this preserver of Milton's manuscripts, Ad D. Henricum Puckeringum, alias Newtonum, Equitum baronettum. Cantabr. 1676. 8vo. pp. 222, 223. This sir Henry had a son, pupil to Dr. Duport at Trinity College, but who died before his father." TODD. Labour, Ignorance, with others; Hope. Hesperus, the evening. starre. Lucifer. Adam. Moses porogi, recounting how he assumed his true bodie; that it corrupts not, because of his [abode] with God in the mount: declares the like of Enoch and Eliah; besides the puritie of the place, that certain pure winds, dews, and clouds, præserve it from corruption; whence exhorts to the sight of God; tells they cannot see Adam in the state of innocence by reason of thire sin, Evening-Starre. Chorus prepare resistance at his first approach. At last, after discourse of enmity on either side, he departs; whereat the Chorus sing of the battell and victorie in Heaven against him and his accomplices as before, after the first act, was sung a hymn of the creation3. Heer again may appear Lucifer, relating and Chorus sing the marriage song, and describe Pa- insulting in what he had don to the destruction radice. of Man. Man next, and Eve, having by this time bin seduc't by the serpent, appears confusedly, cover'd with leaves. Conscience, in a shape, accuses him. Justice cites him to the place, whither Jehovah called for him. In the mean while, the Chorus entertains the stage, and is informed, by some angel, [of] the manner of his fall4. Heer the Chorus bewails Adam's fall. Adam then and Eve returne, and accuse one another; but especially Adam layes the blame to his wife is stubborn in his offence. Justice appears; reasons with him, convinces him. The Chorus admonishes Adam, and bids him beware Lucifer's example of impenitences. The angel is sent to banish them out of Paradise; but, before, causes to pass before his eyes, Adam and Eve driven out of Paradice: præsented in shapes, a mask of all the evills of this life and by an angel with Labour, The angel Gabriel, either descending or entring; showing, since the globe was created, his frequency as much on Earth as in Heaven; describes Paradise. Next, the Chorus, showing the reason of his comming to keep his watch after Jucifer's rebellion, by command from God: and withall expressing his desire to see and know more concerning this excellent and new creature, Man. The angel Gabriel, as by his name signifying a prince of power, tracing Paradise with a more free office, passes by the station of the Chorus; and, desired by them, relates what he knew of Man; as the creation of Eve, with thire love and marriage. After this, Lucifer appears after his overthrow, bemoans himself, seeks revenge upon Man. The world. He is humbl'd, relents, dispaires. At last appeares Mercy, comforts him, promises the Messiah; then calls in Faith, Hope, and Charity; instructs him. He repents; gives God the glory, submitts to his penalty, The Chorus briefly concludes. Compare this with the former draught7. PARADISE REGAINED. BOOK I. THE ARGUMENT. I The subject proposed. Invocation of the Holy Spirit. The poem opens with John baptizing 3 End of the second act. 4 End of the third act. 5 End of the fourth act. 6 End of the fifth act. 7 The reader may compare the allegorical characters, and their offices, in this and the preceding draught, with those in the Italian drama by Andreini: Phillips, the nephew of Milton, has told us, that Paradise Lost was first designed for a tragedy, and that in the fourth book of the poem "there are ten verses, which, sèveral years before the poem was begun, were shown to me, and some others, as designed for the very beginning of the said tragedy." Life, &c. 1694, p. xxxv. These verses are the opening of Satan's celebrated address to the Sun. "O thou, that with surpassing glory crown'd, &c." TODD. () No edition of Paradise Regained had ever appeared with Arguments to the Books, before that which was published in 1795 by Mr. Dun.. ster; from which they are adopted in this edition. Peck indeed endeavoured to supply the deficiency, in his Memoirs of Milton, 1740, |