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Lost in a desért here, and hunger bit :
Which way or from what hope dost thou aspire
To greatness ? whence authority deriv'st ?
What followers, what retinue, canst thou gain,
Or at thy heels the dizzy multitude,
Longer than thou canst feed them on thy cost ?
Money brings honour, friends, conquest, and realns.
What rais'd Antipater, the Edomite
And his son Herod plac'd on Judah's throne,
(Thy throne) but gold, that got him puissant friends?
Therefore, if at great things thou wouldst 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 tlirive 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 doininion, or to keep it gain'd,
Witness those apcient empires of the earth
In height of all their flowing wealth dissolv'd:
But men endu'd with these have oft attain'd
In lowest poverty to highest deeds;
Gideon and Jepłaba, and the shepherd lad,
Whose offspring on the throne of Judah sat
So many ages, and shalt 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, Cureas, Regulus ?
For I esteem those names of men so poor
Who could do mighty things, and could contemn
Riches though offer'd froin 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 apt
To slacken virtue, and abate her edge,
Than prompt her to do ought may merit praise.

What if with like aversion I reject Riches and realms? yet not for that a crown, Golden in sbow, is but a wreath of thorns, Brings dangers, troubles, cares, and sleepless nights To him wlio 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 kiogly: 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, boil for themselves, And for thy reason why they should be sought, To gain a sceptre, oftesi betier miss'd.”

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Lost in a desért here, and hunger bit :
Which way or from what hope dost thou aspire
To greatness? whence authority deriv’st ?
What followers, wliat retinue, canst thou gain,
Or at thy heels lhe dizzy multitude,
Longer than thou canst feed them on thy cost ?
Money brings honour, friends, conquest, and realns.
What rais'd Antipater, the Edomite
And his son Herod plac'd on Judab's throne,
(Thy throne) but gold, that got him puissant friends?
Therefore, if at great things thou wouldst arrive
Get riches first, get wealth, and treasure beap,
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 doininion, or to keep it gain'd,
Witness those ancient empires of the earth
In height of all their flowing wealth dissolv'd :
But men endu'd with these have oft attain'd
In lowest poverty to bighest deeds;
Gideon and Jephtha, and the shepherd lad,
Whose offspring on the throne of Judah sat
So many ages, and shalt yet regain
That seat, and reign in Israel without end.
Among the Heathen, (for throughout the world
To me is not unknown, what bath been done
Worthy of memorial), canst thou not remember
Quintius, Fabricius, Cureas, Regulus?
For I esteem those names of men so poor
Who could do mighty things, and could contemn
Riches though offer'd froin 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 apt
To slacken virtue, and abate her edge,
Than prompt her to do ought inay merit praise.

What if with like aversion I reject Riches and realms? yet not for that a crown, Golden in sbow, is but a wreath of thorns, Brings dangers, troubles, cares, and sleepless nights To him who wears the regal diadem, When on his shoulders eacha 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 bim 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 thouglit 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, oftesi better miss'd.”

PARADISE REGAINED.

BOOK III.

THE ARGUMENT.

Satan, in a speech of much flattering commendation, endeavours to awaken in Jesus a passion for glory, by particularizing various instances of conquests achieved, and great actions per. formed 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 posses-ion of' without much personal exertion on his part, and presses liina to lose no time in beginning to reign. Jesus refers him to the time allotted for this, as for all other things; and, after inti. mating somewhat respecting his own previous sufterings, asks Satan why he should be solicitous for the exaltation of one whose rising was destined to be his fall. Satan replies, that his uwn desperate state, by excluding all hope, leaves little room for fear; and that as his own punishment was equaMy doomed, he is not interested in preventing the reign of one, for 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 ad. vanced 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 bin most of the kingdoms of Asia, particularly pointing out to his notice some extraordinary military pieparations 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 subwue them at tirst, and advises him to consider how impossible it was to maintain Judea against two such powerful neighbours as the Romans and Parthi.ins, and how necessary it would be to forin an alliance with one or other of them. At the salne tine le reconimends, and engages to secure to him, that of the Par. thians; and tells him, that by this means his power will be de. fended from any thing that Roine or Cæsar might attempt against it, and that he will be able to extend his glory wide, and espe cially to accomplish what was particularly necessary to make the throne of Juoea really the throne of David, the deliverance and restoration of the ten tribes, still in a state of captivity. Jesus bing bricdy notice the 'vavity of military efforts, and the

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