these little principalities, the same goodness of disposition can work with more proportional effect than if it swayed the sceptre of an empire; it comes more easily and directly into contact with those towards whom it should be directed: the artificial world of courtly rank and wealth has neither sufficient glare nor body to shut out from the prince the more chequered world that lies below.” [Footnote 1: RUSSELL.] [Footnote 2: A. D. 1822.] Alas no Prince either petty or great has followed the Duke of Saxe Weimar's example! “He dwells,” says Mr. Downes, “like an estated gentleman, surrounded by his tenantry.” Alas no British Peer, great Commoner, or commercial Millionist has given to any portion of his ampler revenues a like beneficent direction. A good old Bishop[3] quoting the text “not many wise men after the flesh, not many mighty, not many noble are called,” cautions us against distorting the Scripture as if it pronounced nothing but confusion to the rulers of the earth, “let not the honourable person,” said he, “hang down his head, as if power and wisdom, and noble blood, and dignity were causes of rejection before God: no beloved! Isaiah foretold that Kings should be nursing fathers, and Queens should be nursing mothers of the Church, but it is often seen that the benignity of nature and the liberality of fortune are made impediments to a better life; and therefore Nobles and Princes are more frequently threatened with judgment. I adjoin moreover that the Scriptures speak more flatly against illustrious Magistrates, than the common sort; for if God had left it to men, whose tongues are prostituted to flattery, they had scarce been told that their abominable sins would bring damnation.” [Footnote 3: BISHOP HACKET.] When our philosopher considered the manner in which large incomes are expended, (one way he had opportunities enough of observing at Doncaster) he thought that in these times high birth brought with it dangers and evils which in many or most instances, more than counterbalanced its advantages.