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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 thought
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.'

END OF BOOK II.

THE

THIRD BOOK

OF

PARADISE REGAINED.

THE ARGUMENT.

Satan, in a speech of much flattering commendation, endeavours

to awaken in Jesus a passion for glory, by particularising various instances of conquest 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 per sonal exertion on his part, and presses him to lose no time in be. ginning to reign. Jesus refers him to the time allotted for this, as for all other things; and, after intimating somewhat respect. ing 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 exclud. ing all hope, leaves little room for fear; and that, as his own punishment was equally doomed, he is not interested in prevent ing the reign of one, from whose apparent benevolence he might rather hope for some interference in his favour. Satan still pur. sues his former incitements; and, supposing that the seeming re. luctance of Jesus to be thus advanced night arise from his being unacquainted with the world and its glories, conveys him to the summit of a high mountain, and from 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 mi. litary exertions are to retain the possession of kingdoms, as well as to subdue them at first, and advises him to consider how im. possible 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 of military efforts and the weak. ness of the arm of flesh, says, that when the time comes for ascending his allotted throne he shall not be slack: he remarks on Sa. tan'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 convinc'd
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 and nations from thy mouth consult,
Thy counsel would be as the oracle
Urim and Thummim, those oraculous gems
On Aaron's breast; or tongue of seers old
Infallible: or wert thou sought to deeds
That might require th' 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 priyate life, or more obscure

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