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who pours contempt upon princes, takes the wise in their own craftiness, over-rules the wrath and pride of man to bring his own designs to pass, and restrains all that is not necessary to that end; blasting the best concerted enterprises at one time, by means apparently slight, and altogether unexpected, and at other times producing the most important events from instruments and circumstances which are at first thought too feeble and trivial to deserve notice. I should like to see a writer of Dr. Robertson's abilities give us a history upon this plan; but I think his reflections of this sort are too general, too cold, and too few. What an empty phantom do the great men of the world pursue, while they wage war with the peace of mankind, and butcher (in the course of their lives) perhaps hundreds of thousands, to maintain the shadow of authority over distant nations, whom they can reach with no other influence than that of oppression and devastation! But when we consider those who are sacrificed to their ambition as justly suffering for their sins, then heroes and conquerors appear in their proper light, and worthy to be classed with earthquakes and pestilences, as instruments of Divine vengeance. So many cares, so much pains, so many mischiefs, merely to support the idea a worm has formed of his own grandeur, is a proof that man, by nature, is not only depraved, but infatuated. Permit me to present my thoughts to more advantage, in the words of M. Nicole :

"Un grand dans son idée n'est pas un seul homme; c'est un homme environné de tous ceux qui sont à lui, et qui s'imagine avoir autant de bras qu'ils en ont tous ensemble, parcequ'il en dispose et qu'il les remue. Un general d'armée

se represente toujours à lui-même, au milieu de tous ses soldats. Ainsi chacun tâche d'occuper le plus de place qu'il peut dans son imagination, et l'on ne se pousse, et ne s'agrandit dans le monde, que pour augmenter l'idée que chacun se forme de soi-même. Voilà le but de tous les desseins ambitieux des hommes! Alexandre et Cæsar n'ont point eu d'autre vûe dans toutes leurs batailles que celle-là. Et si l'on demande pourquoi le grand seigneur a fait depuis peu perir cent mille hommes devànt Candie, on peut repondre surement, que ce n'est que pour attacher encore à cette image interieure qu'il a de lui-même, le titre de conquerant*."

How awful is the case of those who live and die in such a spirit, and who have multiplied miseries upon their fellow-creatures, in order to support and feed it! Perhaps they may, upon their entrance on another state, be accosted by multitudes, to the purport of that sarcastical language in the prophet's sublime ode of triumph over the king of Babylon, Isa. xiv. 5-17.

Hic est, quem fuga, quem pavor
Præcessit? hic, quem terricolis gravem
Strages secuta est, vastitasque? hic

Attoniti spoliator orbis?

But though the effects of this principle of self are more extensive and calamitous in proportion as those who are governed by it are more elevated, the principle itself is deep-rooted in every heart, and is the spring of every action, till grace infuses a new principle, and self, like Dagon, falls before the Lord of hosts. Great and small are but relative terms; and the passions of discontent,

* Essais de Morale, vol. i.

pride, and envy, which, in the breast of a potentate are severely felt by one half of Europe, exert themselves with equal strength in the heart of a peasant, though, for want of materials and opportunities, their operations are confined within narrow bounds. We are fallen into a state of gross idolatry, and self is the idol we worship.

I am, &c.

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I HAVE met with interruptions till now, or you would have heard from me sooner. My thoughts have run much upon the subject of your last, because I perceive it has a near connection with your peace. Your integrity greatly pleases me; far be it from me to shake the principle of your conduct; yet, in the application, I think there is a possibility of carrying your exceptions too far.

From the account you give me of your sentiments, I cannot but wonder you find it so difficult to accede to the Athanasian Creed, when it seems to me you believe and avow what that creed chiefly sets forth. The doctrine of the Trinity, some explication of the terms being subjoined, is the Catholic Faith: without the belief of which a man cannot be saved. This damnatory clause seems to me proved by Mark xvi. 16; "He that believeth shall be saved," &c. The object of faith must be truth. The doctrine of the Deity of Christ, and of the Holy Spirit, in union with the Father, so that they are not three Gods, but one God, is not merely a proposition expressed in words, to which our assent is required, but is absolutely necessary to be known; since without it no one

truth respecting salvation can be rightly understood, no one promise duly believed, no one duty spiritually performed. I take it for granted, that this doctrine must appear irrational and absurd in the eye of reason, if by reason we mean the reason of man in his fallen state, before it is corrected and enlightened by a heavenly teacher. No man can say Jesus is Lord, but by the Holy Ghost. I believe with you, that a man may be saved who never heard of the Creed, who never read any book but the New Testament, or perhaps a single Evangelist; but he must be taught of God the things that accompany salvation, or I do not think he can be saved. The mercies of God in Christ will not save any (as I apprehend), but according to the method revealed in his word, that is, those who are truly partakers of faith and holiness. For as the religion of the New Testament ascribes all power to God, and considers all goodness in us as the effect of his communication, we being by nature destitute of spiritual life or light; so those whom God himself is pleased to teach, will infallibly attain the knowledge of all that they are concerned to know. This teaching you are waiting for, and it shall be given you; yea, the Lord, I trust, has begun to teach you already; but if you consider yourself as a learner, and that it is possible, under the Spirit's increasing illumination, you may hereafter adopt some things which at present you cannot approve, I should think it too early as yet to prescribe to yourself rules and determinations for the government of your future life. Should the will of God appoint you a new path for service, he may, sooner than you are aware, quiet your mind, and enable you to subscribe with as full a persuasion of mind as you

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