In pastry built, or from the spit, or boil'd, 345 350 Under the trees now tripp'd, now solemn stood, 355 With fruits and flow'rs from Amalthea's horn, 360 Lancelot, or Pelleas, or Pellenore: And all the while harmonious airs were heard Of chiming strings, or charming pipes, and winds From their soft wings, and Flora's earliest smells. 365 Such was the splendour, and the Tempter now What doubts the Son of God to sit and eat? These are not fruits forbidden; no interdict 370 Their taste no knowledge works, at least of evil, All these are spirits of air, and woods, and springs, pay Thee homage, and acknowledge thee their Lord: Said'st thou not that to all things I had right? 375 And who withholds my power that right to use? 380 I can at will, doubt not, as soon as thou, Command a table in this wilderness, 385 Why shouldst thou then obtrude this diligence, In vain, where no acceptance it can find? And with my hunger what hast thou to do? 390 And count thy specious gifts no gifts but guiles. To whom thus answer'd Satan malecontent: That I have also power to give thou seest; If of that power I bring thee voluntary What I might have bestow'd on whom I pleased, 395 And rather opportunely in this place Chose to impart to thy apparent need, Why shouldst thou not accept it? but I see What I can do or offer is suspect; Of these things others quickly will dispose, 400 Whose pains have earn'd the far-set spoil. With that Both table and provision vanish'd quite With sound of harpies' wings, and talons heard; Only th' impórtune Tempter still remain'd, And with these words his temptation pursued: 405 By hunger, that each other creature tames, Thou art not to be harm'd; therefore not moved; For no allurement yields to appetite, And all thy heart is set on high designs, 410 High actions; but wherewith to be achieved? Great acts require great means of enterprise; 415 Which way, or from what hope, dost thou aspire What followers, what retinue, canst thou gain, 420 Longer than thou canst feed them on thy cost? Money brings honour, friends, conquest, and realms: And his son Herod placed on Judah's throne (Thy throne), but gold that got him puissant friends? 425 430 435 440 So many ages, and shall yet regain 445 Who could do mighty things, and could contemn 450 Accomplish what they did, perhaps and more? The wise man's cumbrance if not snare, more apt What if with like aversion I reject merit praise. Riches and realms? yet not for that a crown, 455 Brings dangers, troubles, cares, and sleepless nights, 460 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, Or lawless passions in him which he serves. By saving doctrine, and from error lead To know, and knowing worship God aright, Is yet more kingly; this attracts the soul, Besides, to give a kingdom hath been thought 465 470 475 480 485 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 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 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, 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 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 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 |