which would be most adapted to the level of their apprehensions; otherwise it would have assumed the character of a number of abstract disquisitions. But we are not left to infer from mere probabilities that the narrative was not intended to be understood literally. One portion of it places it beyond doubt that it was intended to contain a visionary or parabolic element of some kind. In the account of the temptation to fall down and worship Satan, it is expressly stated that the Devil transported our Lord to an exceeding high mountain, and showed him all the kingdoms of the world and the glory of them. The narrative of Luke adds that all this was done in a moment of time, which shows clearly that it was not intended to be from one end to the other a literal statement of facts. It is therefore absolutely necessary to assume the presence of a visionary element somewhere; the only question is, where, and to what extent? If we attach the meaning usually assigned by the writers in the New Testament to the word “world,” it is impossible to imagine that any amount of credulity can have believed that there was any mountain from whose top such a view could have been attained by the unaided power of the human eye. But further, it is asserted not only that the kingdoms of the world were rendered visible, but _their glory_; that is to say, the spectator was able to see their great cities, their buildings, and all their signs of outward magnificence, for the sight of their glory was obviously intended to add force to the temptation. Yet even the most credulous people possess some moderately correct idea as to the extent of view which the eye can reach and would feel quite certain that without the interposition of a miracle such a survey in a moment of time would be impossible. It may probably be urged by some that the first part of the account only is intended to be a description of an objective fact, and that the last temptation was visionary. To this I reply that the entire narrative is couched in language of fact, and the latter portion quite as much so as the former. Besides, if the sight of the kingdoms of the world and their glory was a visionary representation, then the reason for conveying Jesus to a lofty mountain ceases, for such a vision might equally well have been presented to him in a plain; whereas if we take it as an account of a literal fact, it is clear that the reason for conveying him to the mountain was to afford him an extensive view. It is therefore impossible to draw a distinction between the two portions of the narrative.