‘Hear, all ye Angels, progeny of light, Thrones, Dominations, Princedoms, Virtues, Pow’rs, Hear my decree, which unrevoked shall stand: This day I have begot whom I declare My only Son; and on this holy hill Him have anointed, whom ye now behold At my right hand; your Head I him appoint; And by myself have sworn, to him shall bow All knees in Heav’n, and shall confess him Lord: Under his great vicegerent reign abide United as one individual soul For ever happy. Him who disobeys, Me disobeys, breaks union, and that day, Cast out from God and blessed vision, falls Int’ utter darkness, deep ingulph’d, his place Ordain’d without redemption, without end.’ This act of patronage was not popular at court; and why should it have been? The religious sense is against it. The worship which sinful men owe to God is not transferable to lieutenants and vicegerents. The whole scene of the court jars upon a true feeling. We seem to be reading about some emperor of history, who admits his son to a share in the empire, who confers on him a considerable jurisdiction, and requires officials, with ‘standards and gonfalons,’ to bow before him. The orthodoxy of Milton is quite as questionable as his accuracy. The old Athanasian creed was not made by persons who would allow such a picture as that of Milton to stand before their imaginations. The generation of the Son was to them a fact ‘before all time;’ an eternal fact. There was no question in their minds of patronage or promotion. The Son was the Son before all time, just as the Father was the Father before all time. Milton had in such matters a bold but not very sensitive imagination. He accepted the inevitable materialism of biblical, and, to some extent, of all religious language as distinct revelation. He certainly believed, in contradiction to the old creed, that God had both ‘parts and passions.’ He imagined that earth ‘Is but the shadow of heaven and things therein, Each to other like more than on earth is thought.’ From some passages it would seem that he actually thought of God as having ‘the members and form’ of a man. Naturally, therefore, he would have no toleration for the mysterious notions of time and eternity which are involved in the traditional doctrine. We are not, however, now concerned with Milton’s belief, but with his representation of his creed—his picture, so to say, of it in _Paradise Lost_; still, as we cannot but think, that picture is almost irreligious, and certainly different from that which has been generally accepted in Christendom. Such phrases as ‘before all time,’ ‘eternal generation,’ are doubtless very vaguely interpreted by the mass of men; nevertheless, no sensitively orthodox man _could_ have drawn the picture of a generation, not to say an exaltation, _in_ time. We shall see this more clearly by reading what follows in the poem: ‘All seemed well pleased; all seemed, but were not all.’