rsakes us. But then, after all, how
defective and incomplete a principle it is. It has chiefly to do, only
with our daily conduct; it cannot answer our doubts, or satisfy our most
real wants. It differs too with the constitution of the individual. In
some, it is a principle of much greater value and efficacy, than in
others. Your instincts are clear, and powerful, and direct you aright.
But, in another, they are obscure, and weak, and leave the mind in the
greatest perplexity. It is by no means all that they want. Then, are not
the prevalent superstitions most injurious in their influences upon the
common mind? Can you doubt, whether more of good or evil, is derived to
the soul, from the ideas it entertains of the character, and providence
of the gods? Can you be insensible to the horrible enormities, and
nameless vices, which make a part, even of what is called religion? And
is there no need--if men will have religion in some form--that they
should receive it in a better one? Can you not conceive of such views of
God and his worship, of duty, virtue, and immortality being presented,
that they shall strike the mind as reasonable in themselves, and of
beneficial instead of hurtful power, upon being adopted? Can you not
imagine your own mind, and the minds of people generally, to be so
devoted to a high and sublime conception of the Divinity, and of
futurity, as to be absolutely incapable of an act, that should displease
him, or forfeit the hope of immortality?'

'Hardly,' said Marcus and Lucilia.

'Well, suppose it were so. Or rather, if you cannot imagine such a state
of things, multitudes can. You are not a fair specimen of our kind, but
only of a comparatively small class. Generally--so I have found it--the
mind is seeking about for something better than what any human system
has as yet proposed, and is confident of nothing more than of this, that
men may be put in possession of truths, that shall carry them on as far
beyond what their natural instincts now can do, as these instincts carry
them on beyond any point to which the brutes ever arrive. This,
certainly, was my own conviction, before I met with Christianity. Now,
Marcus and Lucilia, what is this Christianity, but a revelation from
Heaven, whose aim is to give to you, and to all, such conceptions of
God, and futurity, as I have just spoken of?'--I then, finding that I
had obtained a hearing, went into an account of the religion of Christ,
as I had received it