every scruple to acknowledge as objects worthy their devotions. They refused to join in the ceremonies of a superstition, endeared to the people, not only on account of its being associated with the social and domestic pleasures, but on account of its being associated with the indulgence of selfish propensity, and every sensual appetite; and though they pled, in justification of their refusal, the command of an invisible Being, such as the philosophers had, in their writings, described the Governor of the universe to be, the plea was rejected with scorn, and their faith imputed to them as a crime! By what circumstance, in the conduct of the Jews, were the vindictive passions in the breasts of their conquerors set on fire? The prejudices of the vulgar might easily be excited against a people whose mode of worship differed from that to which they had been accustomed, and who denied to their pride the gratification it was wont to receive, from beholding the idols of strangers rendered vassals to the gods of Rome. But, by the enlightened, the vulgar worship, and the objects of it, were held in secret contempt. They believed not any of the fables in which all their superstitious rites and ceremonies were founded. But it was in holding opinions superior to the vulgar, that they gloried. It was in this proof of intellectual superiority, that they rested their pretensions. It was their pride, their boast, that by which the idea. of self was enlarged; and, consequently, however nearly the abstract notions of Deity cherished by the Jews, might approach to those they cherished, as the Jews were not of their school, the similarity, as far as it existed, was rather calculated to awaken jealousy than to afford gratification. On the first preaching of Christianity, the same cause operated still more forcibly; the jealousy and hatred of the enlightened, as well as of the despised vulgar, seeming to increase in proportion as the moral excellency of the doctrines preached became more undeniably apparent. Was this rancour consistent with the professions they made of their regard to virtue? Yes. For that regard was merely speculative; and with the speculations concerning it, all who embraced the tenets of the particular school in which they were taught, connected the idea of self. Pride was bound to maintain the connexion; Christianity threatened to dissolve it; and the vindictive passions were consequently roused to vengeance. CHAPTER IX. Operation of the propensity to enlarge the idea of self exhibited in the conduct of the Heathen philosophers: In the disobedience of the Jews: In the conduct of the Pharisees, &c. Tendency of divine revelation to counteract this propensity illustrated. THE profound and universal admiration, which the genius and wisdom of the enlightened part of the ancient Pagan world continues to exact, renders eulogium superfluous. It is acknowledged on all hands, that we have, in the memorials they have left, very satisfactory evidence, of their having cultivated the powers of intellect as far, and with as much success, as we can conceive possible. Could man "by searching find out God," they undoubtedly would have "discovered the Almighty to perfection." But their researches were in vain; for the glimmering of light which it struck out, was too feeble to reach the heart. What they had, by the exertion of the intellectual powers, discovered, became necessarily connected with the idea of self, which expanded in proportion to the celebrity which their doctrine obtained. Being purchased by mental labour, it was the property of him who had paid the price; and, consequently, however sublime, however just or excellent, some of the notions that were mingled with the tenets taught in the several schools of philosophy might be, it was pride, one of the modifications of the selfish principle, that was chiefly interested in their defence. With the opinions he had embraced, with the school with which he was connected, ideas of self were connected; nor was it ever supposed or imagined, that the pride which was in this way |