Every religious mind, under every dispensation of Providence, will be in the habit of looking out of and beyond self, as regards all matters connected with its highest good. For a man of religious mind is he who attends to the rule of conscience, which is born with him, which he did not make for himself, and to which he feels bound in duty to submit. And conscience immediately directs his thoughts to some Being exterior to himself, who gave it, and who evidently is superior to him; for a law implies a lawgiver, and a command implies a superior. Thus a man is at once thrown out of himself, by the very Voice which speaks within him; and while he rules his heart and conduct by his inward sense of right and wrong, not by the maxims of the external world, still that inward sense does not allow him to rest in itself, but sends him forth again from home to seek abroad for Him who has put His Word in him. He looks forth into the world to seek Him who is not of the world, to find behind the shadows and deceits of this shifting scene of time and sense, Him whose Word is eternal, and whose Presence is spiritual. He looks out of himself for that Living Word to which he may attribute what has echoed in his heart; and being sure that it is to be found somewhere, he is predisposed to find it, and often thinks he has found it when he has not. Hence, if truth is not at hand, he is apt to mistake error for truth, to consider as the presence and especial work of God what is not so; and thinking anything preferable to scepticism, he becomes (what is sometimes imputed to him by way of reproach) superstitious.
This, you may suppose, is the state of the better sort of persons in a heathen country. They are not vouchsafed the truer tokens of God's power and will, which we possess; so they fancy where they cannot find, and, having consciences more acute than their reasoning powers, they pervert and misuse even those indications of God which are provided for them in nature. This is one cause of the false divinities of pagan worship, which are tokens of guilt in the worshipper, not (as we trust) when they could know no better, but when they have turned from the light, not liking "to retain God in their knowledge." And if this is the course of a religious mind, even when it is not blessed with the news of divine truth, much more will it welcome and gladly commit itself to the hand of God, when allowed to discern it in the Gospel. Such is faith as it exists in the multitude of those who believe, arising from their sense of the presence of God, originally certified to them by the inward voice of conscience.