It is not to be denied that, however sound may be the basis of such a worship, it is subject to abuse just as much as the other. The internal activity following upon cheerfulness of mind, must depend on the degree of knowledge acquired. Self-annihilation before God is only then well-founded, when a man's faculty of knowledge, owing to the grandeur of its object, is so entirely occupied with that object, that he exists, as it were, out of himself, in the object alone. If, on the contrary, the faculty of knowledge is limited in respect of its object, so that it is incapable of any steady progress, then the activity mentioned, by being concentrated on this single object, is repressed rather than stimulated. Some simple men of this sect, who sauntered about idly the whole day with pipe in mouth, when asked, what they were thinking about all the time, replied, "We are thinking about God." This answer would have been satisfactory, if they had constantly sought, by an adequate knowledge of nature, to extend their knowledge of the divine perfections. But this was impossible in their case, as their knowledge of nature was extremely limited; and consequently the condition, in which they concentrated their activity upon an object which, in respect of their capacity, was unfruitful, became of necessity unnatural. Moreover, their actions could be ascribed to God, only when they were the results of an accurate knowledge of God; but when they resulted from a very limited degree of this knowledge, it was inevitable that all sorts of excesses should be committed on the credit of God, as unfortunately the issue has shown. But the fact that this sect spread so rapidly, and that the new doctrine met with so much applause among the majority of the nation, may be very easily explained. The natural inclination to idleness and a life of speculation on the part of the majority, who from birth are destined to study, the dryness and unfruitfulness of rabbinical studies, and the great burden of the ceremonial law, which the new doctrine promised to lighten, finally the tendency to fanaticism and the love of the marvellous, which are nourished by this doctrine,--these are sufficient to make this phenomenon intelligible. At first the rabbis and the pietists opposed the spread of this sect in the old fashion; but in spite of this, for the reasons just mentioned, it maintained the upper hand. Hostilities were practised on both sides. Each party sought to gain adherents. A ferment arose in the nation, and opinions were divided.