To him who wears the regal diadem,
When on his shoulders each man's burden lies;
For therein stands the office of a king,
His honour, virtue, merit, and chief praise,
That for the public all this weight he bears.
Yet he, who reigns within himself, and rules
Passions, desires, and fears, is more a king;
Which every wise and virtuous man attains;
And who attains not, ill aspires to rule
Cities of men, or headstrong multitudes,
Subject himself to anarchy within,
Or lawless passions in him, which he serves.
But to guide nations in the way of truth
By saving doctrine, and from error lead
To know, and knowing, worship God aright
Is yet more kingly? this attracts the soul,
Governs the inner man, the nobler part;
That other o'er the body only reigns,
And oft by force, which, to a generous mind,
So reigning, can be no sincere delight.
Besides, to give a kingdom hath been thougnt
Greater and nobler done, and to lay down
Far more magnanimous, than to assume.
Riches are needless then, both for themselves,
And for thy reason why they should be sought,
To gain a sceptre, oftest better miss'd."

465

470

475

480

485

THE END OF BOOK II.

PARADISE REGAINED.

BOOK III.

THE ARGUMENT.

Satan, in a speech of much flattering commendation, endeavours to awaken in Jesus a passion for glory, by particularising various in. stances of conquests achieved, and great actions performed, by persons at an early period of life. Our Lord replies, by showing the vanity of worldly fame, and the improper means by which it is generally attained; and contrasts with it the true glory of religious patience and virtuous wisdom, as exemplified in the character of Job. Satan justifies the love of glory from the example of God himself, who requires it from all his creatures. Jesus detects the fallacy of this argument, by showing that, as goodness is the true ground on which glory is due to the great Creator of all things, sinful Man can have no right whatever to it.-Satan then urges our Lord respecting his claim to the throne of David; he tells him that the kingdom of Judea, being at that time a province of Rome, cannot be got possession of without much personal exertion on his part, and presses him to lose no time in beginning to reign. Jesus refers him to the time allotted for this as for all other things; and, after intimating somewhat respecting his own previous sufferings, asks Satan, why he should be so solicitous for the exaltation of one, whose rising was destined to be his fall? Satan replies that his own desperate state, by excluding all hope, leaves little room for fear; and that, as his own punishment was equally doomed, he is not interested in preventing the reign of one, from whose ap. parent benevolence he might rather hope for some interference in his favour.-Satan still pursues his former incitements; and, supposing that the seeming reluctance of Jesus to be thus advanced might arise from his being unacquainted with the world and its glories, conveys him to the summit of a high mountain, and thence shows him most of the kingdoms of Asia, particularly pointing out to his notice some extraordinary military preparations of the Parthians to resist the incursions of the Scythians. He then informs our Lord, that he showed him this purposely that he might see how necessary military exertions are to retain the possession of kingdoms, as well as to subdue them at first, and advises him to consider how impossible it was to maintain Judea against two such powerful neighbours as the Romans and Parthians, and how necessary it would be to form an alliance with one or other of them. At the same time he recommends, and engages to secure to him, that of the Parthians; and tells him that by this means his power will be defended from any thing that Rome or Cæsar might attempt against it, and that he will be able to extend his glory wide, and especially to accomplish, what was particularly necessary to make the throne of Judea really the throne of David, the deliverance and restoration of the ten tribes, still in a state of captivity. Jesus, having briefly noticed the vanity and the weakness of the arm of flesh, says, that when the time comes for ascending his allotted throne he shall not be slack: he remarks on Satan's extraordinary zeal for the deliverance of the Israelites, to whom he had always showed himself an enemy, and declares their servitude to be the consequence of their idolatry; but adds, that at a future time it may perhaps please God to recal them, and restore them to their liberty and native land.

PARADISE REGAINED.

BOOK III.

So spake the son of God; and Satan stood
Awhile as mute, confounded what to say,
What to reply, confuted, and convinced
Of his weak arguing, and fallacious drift;
At length, collecting all his serpent wiles,
With soothing words renew'd, him thus accosts:
"I see thou know'st what is of use to know,
What best to say canst say, to do canst do:
Thy actions to thy words accord, thy words
To thy large heart give utterance due, thy heart
Contains of good, wise, just, the perfect shape.
Should kings & nations from thy mouth consult,
Thy counsel would be as the oracle
Urim and Thumınim, those oraculous gems
On Aaron's breast; or tongue of seers old,
Infallible or wert thou sought to deeds
That might require the array of war, thy skill
Of conduct would be such, that all the world
Could not sustain thy prowess, or subsist
In battle, though against thy few in arms.
These godlike virtues wherefore dost thou hide,
Affecting private life, or more obscure,
In savage wilderness? Wherefore deprive
All Earth her wonder at thy acts, thyself
The fame and glory, glory the reward

That sole excites to high attempts, the flame
Of most erected spirits, most temper'd, pure,
Ethereal, who all pleasures else despise,
All treasures, and all gain, esteem as dross,
And dignities and powers, all but the highest?
Thy years are ripe, and over-ripe; the son
Of Macedonian Philip had, ere these,
Won Asia, and the throne of Cyrus held
At his dispose; young Scipio had brought down
The Carthaginian pride; young Pompey quell'd
The Pontic king, and in triumph had rode.
Yet years, and to ripe years judgment mature,