He leaves his Gods, his friends, and native soil, 130 To Haran: after him a cumb'rous train 135 Pitch'd about Sechem, and the neighb'ring plain From Hamath northward to the Desert south (Things by their names I call, tho' yet unnamed), 140 145 The Serpent's head: whereof to thee anon 150 The grandchild with twelve sons increased, departs From Canaan to a land, hereafter call'd 156 Egypt, divided by the river Nile. See where it flows, disgorging at seven mouths Into the sea. To sojourn in that land He comes, invited by a younger son, 160 In time of dearth: a son whose worthy deeds Raise him to be the second in that realm Of Pharaoh. There he dies, and leaves his race 165 To stop their overgrowth, as inmate guests Too num'rous; whence of guests he makes them slaves speaking natural to the angel, to whom all the future was revealed. The reader will find the whole of the narrative here given in different parts of the Pentateuch. 155. With twelve sons increased a Latinism. Inhospitably', and kills their infant males: But first the lawless tyrant, who denies To know their God, or message to regard, 170 180 Must be compell'd by signs and judgments dire. 175 185 Of Egypt must lie dead. Thus with ten wounds 190 The river-dragon tamed, at length submits To let his sojourners depart, and oft Humbles his stubborn heart, but still as ice Pursuing whom he late dismiss'd, the sea 195 201 (By day a cloud, by night a pillar of fire), .88. The Vulgate translation of Exodus x. 21. has tam densæ ul palpari queant. Our English has, darkness that may be felt. 207. Defends, forbids. Then through the fiery pillar and the cloud God, looking forth, will trouble all is host, And craze their chariot-wheels: when by command Moses once more his potent rod extends 211 Over the sea; the sea his rod obeys; On their embattled ranks the waves return, And overwhelm their war. the race elect 215 Return them back to Egypt, choosing rather 220 Untrain'd in arms, where rashness leads not on. In the wide wilderness; there they shall found To civil justice, part religious rites 230 235 And terror cease. He grants what they besought, Instructed that to God is no access Without Mediator, whose high office now 240 Moses in figure bears, to introduce One greater, of whose day he shall foretell; In 210. Craze, bruise or shatter, from the French ecraser. Exodus xiv. 23. our translation has taken off, but Milton is nearer the original. 230. Milton has not made any particular mention of the moral law in this passage. The reason I imagine is, that the sole object he had in view was to shew the progress of events towards the appearance of Christ and the establishment of his kingdom. He had, therefore, only so far to introduce the Jewish dispensation as it typified the Messiah's kingdom or illustrated his character and actions. The moral law was unchanged and unchangeable, and belonged to no one time or system. The objections, therefore, of Warburton and others are without foundation And all the prophets in their age the times Of great Messiah shall sing. The laws and rites Establish'd, such delight hath God in men 245 250 255 Obedient to his will, that he vouchsafes The rest 260 Man's voice commanding, Sun in Gibeon stand, 265 And thou moon in the vale of Aijalon, Till Israel overcome; so call the third From Abraham, son of Isaac, and from him His whole descent, who thus shall Canaan win. Here Adam interposed: O sent from Heav'n, 270 Enlight'ner of my darkness, gracious things Thou hast reveal'd, those chiefly which concern Just Abraham and his seed: now first I find Mine eyes true opening, and my heart much eased, Erewhile perplex'd with thoughts what would become Of me and all mankind; but now I see 276 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 280 Among whom God will deign to dwell on earth, So many laws argue so many sins 256. The heav'nly fires, the seven lamps, signifying the seven planets. 283. Gal. iii. 19. Rom. vii. ", 8. iii. 20. Heb, ix, 13. x. 4, 5 &c. Among them. How can God with such reside? 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 286 Sin against law to fight: that when they see 290 The blood of bulls and goats, they may conclude Some blood more precious must be paid for man, 295 300 From shadowy types to truth, from flesh to spirit, 305 And therefore shall not Moses, though of God Of law, his people into Canaan lead; But Joshua, whom the Gentiles Jesus call, 310 His name and office bearing, who shall quell 314 Mean while they in their earthly Canaan placed, By judges first, then under kings; of whom 320 310. Jesus and Joshua are the same name, the former being the Greek and the latter the Hebrew form. Jesus is used for Joshua, Acts vii, 45. Heb. iv. 8. As the whole of this part of the poem is taken from Scripture, the reader will do well to consult the marginal references of his Bible, if he be curious to see how the author has converted his scriptural knowledge to his use in this narrative, mixing with great skill history and prophecy |