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Of Adiabene, Media, and the south
so wide a camp,
· That thou mayst know I seek not to engage Thy virtue, and not every way, secure On no slight grounds thy safety; hear and mark To what end I have brought thee hither, & shown All this fair sight: thy kingdom, though foretold By Prophet or by Angel, unless thou Endeavour, as thy father David did, Thou never shalt obtain ; prediction still In all things, and all men, supposes means ; Without means us’d, what it predicts revokes. But, say thou wert possess'd of David's throne, By free consent of all, none opposite, Samaritan or Jew; how couldst thou hope Long to enjoy it, quiet and secure, Between two such enclosing enemies, Roman and Parthian? Therefore one of these Thou must make sure thy own; the Parthian first By my advice, as nearer, and of late Found able by invasion to annoy Thy country, and captive leod away her kings,
Antigonus and old Hyrcanus, bound,
To whom our Saviour answer'd thus, unmov'd.
my part aught endeavouring, or to need Thy politic maxims, or that cumbersome Luggage of war there shown me, argument Of human weakness rather than of strength. My brethren, as thou call'st them, those ten trihes I must deliver, if I mean to reign David's true heir, and his full sceptre sway To just extent over all Israel's sons. But whence to thee this zeal? Where was it then For Israel, or for David, or his throne, When thou stood'st up his tempter to the pride Of numbering Israel, which cost the lives Of threescore and ten thousand Israelites By three days' pestilence ? Such was thy zeal To Israel then; the same that now to me!
As for those captive tribes, themselves were they
So spake Israel's true King, & to the Fiend Made answer meet, that made void all his wiles. So fares it, when with truth falsehood contends.
THE END OF BOOK TII.
Satan, persisting in the temptation of our Lord, shows him imperial
Rome in its greatest pomp and splendour, as a power which he probably would prefer before that of the Parthians; and tells him that he might with the greatest ease expel Tiberius, restore the Romans to their liberty, and make himself master not only of the Roman Empire, but by so doing, of the whole world, and inclusively of the throne of David. Our Lord, in reply, expresses his contempt of grandeur and worldly power, notices the luxury, vanity, and profligacy of the Romans, declaring how little they merited to be restored to that liberty which they had lost by their misconduct, and briefly refers to the greatness of his own future kingdom. Satan, now desperate, to enhance the value of his proffered gifts, professes that the only terms, on which he will bestow them, are our Saviour's falling down and worshipping him. Our Lord expresses a firm but temperate indignation at such a proposition, and rebukes the Tempter by the title of “ Satan for ever damned.” Satan, abashed, attempts to justify himself: he then assumes a new ground of temptation, and, proposing to Jesus the intellectual gratifications of wisdom and knowledge, points out to him the celebrated seat of ancient learning, Athens, its schools, and other various resorts of learned teachers and their disciples ; accompanying the view with a highly-finished panegyric on the Grecian musicians, poets, orators, and philosophers of the different sects. Jesus replies, by showing the vanity and insufficiency of the boasted Heathen philosophy; and prefers to the music, poetry, eloquence, and didactic policy of the Greeks, those of the inspired Hebrew writers. Satan, irritated at the failure of all his attempts, upbraids the indiscretion of our Saviour in rejecting his offers ; and having, in ridicule of his expected kingdom, foretold the sufferings that our Lord was to undergo, carries him back into the wilderness, and leaves him there. Night comes on: Satan raises a tremendous storm, and attempts further to alarm Jesus with frightful dreams, and terrific threatening spectres; which however have no effect upon him. A calm, bright, beautiful morning succeeds to the horrors of the night. Satan again presents himself to our blessed Lord, and, from noticing the storm of the preceding night as pointed chiefly at him, takes occasion once more to insult him with an account of the sufferings which he was certainly to undergo. This only draws from our Lord a brief rebuke. Satan, now at the height of his desperation, confesses that he had frequently watched Jesus from his birth, purposely to discover if he was the true Messiah; and, collecting from what passed at the river Jordan that he most probably was so, he had from that time more assiduously followed him, in hopes of gaining some advantage over him, which would most effectually prove that he was not really that Divine Person destined to be his “fatal enemy.” In this he acknowledges that he has hitherto completely failed; but still determines to make one more trial of him. Accordingly he conveys him to the Temple at Jerusalem, and, placing him on a pointed eminence, requires him to prove his Divinity either by standing there, or casting himself down with safety. Our Lord reproves the Tempter, and at the same time manifests his own Divinity by standing on this dangerous point. Satan, amazed and terrified, instantly falls ; and repairs to his Infernal Compeers, to relate the bad success of his enterprise. Angels in the mean time convey our blessed Lord to a beautiful valley, and, while they minister to him a repast of celestial food, celebrate his victory in a triumphant hymn.