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(Thy throne,) but gold, that got him puissant friends?
Therefore, if at great things thou would'st arrive,
Get riches first, get wealth, and treasure heap,
Not difficult, if thou hearken to me:
Riches are mine, fortune is in my hand:
They whom I favour thrive in wealth amain;
While virtue, valour, wisdom, sit in want."

To whom thus Jesus patiently replied:
"Yet wealth, without these three, is impotent
To gain dominion, or to keep it gain'd.
Witness those ancient empires of the earth,
In height of all their flowing wealth dissolv'd:
But men endued with these have oft attain'd
In lowest poverty to highest deeds;
Gideon, and Jephthah, and the shepherd lad,
Whose offspring on the throne of Judah sat
So many ages, and shall yet regain
That seat, and reign in Israel without end.
Among the heathen, (for throughout the world
To me is not unknown what hath been done
Worthy of memorial,) canst thou not remember
Quintius, Fabricius, Curius, Regulus?

For I esteem those names of men so poor,

Who could do mighty things, and could contemn
Riches, though offered from the hand of kings.
And what in me seems wanting, but that I
May also in this poverty as soon
Accomplish what they did, perhaps and more?
Extol not riches then, the toil of fools,

The wise man's cumbrance, if not snare; more ap
To slacken Virtue, and abate her edge,

Than prompt her to do aught may merit praise.
What if with like aversion I reject
Riches and realms? yet not, for that a crown,
Golden in show, is but a wreath of thorns,
Brings dangers, troubles, cares, and sleepless nights,
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:
The 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."

PARADISE REGAINED.

BOOK III

Satan endeavours to awaken in Jesus a passion for glory, by particularising various instances of conquests achieved 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 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 cannot be got possession of without much 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 well as 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 apparent 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 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 in forms 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 Casar 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 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, and declares their servitude to be the consequence of their idolatry; but adds, that at a future time it may perhaps please God to 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 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 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

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