tioned by the religion which was to direct the conduct of men, and was encouraged by the deities whom they were taught to revere. Even the most eminent moralists tolerated the greatest abominations*. Nevertheless, there were many distinguished examples of noble virtue, as well those which evinced a controul over human passions, as those which were calculated to illustrate the mild and benevolent affections; they may be referred to, as patterns for individual qualities, and as exhibiting in striking colours the extent to which courage, patriotism, and generosity might be carried. As models of general excellence not many Heathen examples have been produced; perhaps, however, those of Aristides, Socrates, and Plato, among the Greeks, and of Cato and Cicero among the Romans, may be mentioned as conspicuous, at times much advanced in the virtues of civilized life. Regarding Socrates, as confessedly the most eminent among illustrious Heathens, as he who is least unworthy to be brought into comparison with any sincere follower of Christianity, we soon discover the inferiority even of the masters of

*Euseb. Præp. Evan. 1. xiii. c. 20.

Heathen philosophy to the disciples of Christ.

But farther, in the contemplation of the Heathen characters there is certainly much to admire, in the fearless intrepidity with which men regarded danger, and in the unbroken spirit in which they sustained adversity.

These marks of greatness, however, though they had a noble air, were often fallacious, as founded on a pretended apathy, which cannot exist; or on a proud independence not suited to the weakness of human nature, or sufficiently aware of the necessity of Divine aid.

Fortitude not sustained by religious spirit often failed, or rushed in despair, upon selfdestruction. In every point of view, it was far inferior to the patient endurance which the Christian has been taught to cultivate, in confidence on the Supreme Being, and in resignation to appointments which he believes to be mercifully concerted in regard to the future welfare and happiness of men.

The Heathens did not understand the considerations upon which afflictions are dealt out in a probationary state. St. Paul referring, it should seem, to the wisdom of the

East, treats it as "science falsely so called *;" and speaking partly of the Greek philosophy, he considers it as "vain deceit founded on "tradition +." Some sects supposed all things to be regulated by chance ; and few had any just apprehensions of the design of Providence in subjecting man to circumstances of punishment and trial. A sentiment of Seneca, indeed, upon the subject is interesting and reasonable: as however it was written after the promulgation of Christianity it might be derived from the Scriptures, and possibly from the writings and example of St. Paul, whom Seneca might have seen at Rome when brought there in bouds, after his appeal to Cæsar, and as Lardner supposes, when the Apostle was called before Nero. 66 If," observes Seneca, "there be a Providence, how comes it "to pass, say some, that good men labour "under affliction and adversity, and wicked men enjoy themselves in ease and plenty? my answer is, that God deals with us as a good father does by his children, he tries he hardens us, he fits us for himself, "he keeps a strict hand over those that he

66

66

66

66

us,

Tim. vi. 20. + Coloss. ii. 8.

Juv. sat. xiii. 1. 86.

"loves*, and by the rest he does, as we do by our slaves, he lets them go on in li"cence and boldness."

.66

Epictetus, though a slave and lame, considered himself as a favourite of Heaven, but he also lived after the diffusion of the Gospel, and might have learnt from its precepts, not to attach too much to external circumstances. If these considerations had operated in earlier times, suicide would not have been deemed noble, and Cato would not have inflicted death upon himself; an action which Seneca mentions not only without censure, but with apparent admiration. It was upon these subjects particularly that the Heathens wanted just information; and melancholy illustrations of the necessity of Divine instruction, to enable men to bear up against the vicissitudes and afflictions of human life, are presented in the frequent instances of illustrious men who terminated their ill-directed views and disappointed hopes in self-destruction.

If however the Heathens very generally failed from the delusion of a spirit alienated from God, which led them to trust too much

to themselves, while it deceived their judgment, and counteracted all the efforts of reason; yet the exposure of human weakness, and the failure of all the successive schemes which were devised by men to instruct and support mankind, tended to produce very salutary impressions, and furnished memorable proofs of the insufficiency of natural religion. It pleased God before the destruction of the Heathen systems, to exhibit in the example of Christ and his disciples the most striking illustration of Christian fortitude, and the most exalted patterns of virtue ;-to shew, in the constancy of men persecuted only for righteousness, and who were offered exemption from torture if they would abjure the faith which they professed, greater firmness and resolution than the Heathen heroes in the moments of the warmest ardour had displayed amidst the applauses of those around them.