Starting from these elements, we may determine without difficulty the class of sentiments, intellectual and moral, which constitute the formal preparation for entering upon what are called the Evidences of Christianity. These Evidences, then, presuppose a belief and perception of the Divine Presence, a recognition of His attributes and an admiration of His Person viewed under them, a conviction of the worth of the soul and of the reality and momentousness of the unseen world, an understanding that, in proportion as we partake in our own persons of the attributes which we admire in Him, we are dear to Him, a consciousness on the contrary that we are far from partaking them, a consequent insight into our guilt and misery, an eager hope of reconciliation to Him, a desire to know and to love Him, and a sensitive looking-out in all that happens, whether in the course of nature or of human life, for tokens, if such there be, of His bestowing on us what we so greatly need. These are specimens of the state of mind for which I stipulate in those who would inquire into the truth of Christianity; and my warrant for so definite a stipulation lies in the teaching, as I have described it, of conscience and the moral sense, in the testimony of those religious rites which have ever prevailed in all parts of the world, and in the character and conduct of those who have commonly been selected by the popular instinct as the special favourites of Heaven. 2. I have appealed to the popular ideas on the subject of religion, and to the objects of popular admiration and praise, as illustrating my account of the preparation of mind which is necessary for the inquirer into Christianity. Here an obvious objection occurs, in noticing which I shall be advanced one step farther in the work which I have undertaken. It may be urged, then, that no appeal will avail me, which is made to religions so notoriously immoral as those of paganism; nor indeed can it be made without an explanation. Certainly, as regards ethical teaching, various religions, which have been popular in the world, have not supplied any; and in the corrupt state in which they appear in history, they are little better than schools of imposture, cruelty, and impurity. Their objects of worship were immoral as well as false, and their founders and heroes have been in keeping with their gods. This is undeniable, but it does not destroy the use that may be made of their testimony. There is a better side of their teaching; purity has often been held in reverence, if not practised; ascetics have been in honour; hospitality has been a sacred duty; and dishonesty and injustice have been under a ban. Here then, as before, I take our natural perception of right and wrong as the standard for determining the characteristics of Natural Religion, and I use the religious rites and traditions which are actually found in the world, only so far as they agree with our moral sense.