hearts; one of which is wicked, and the other
grieved? or is one side of it sorry for the other side?

LUCILLA (_weary of cross-examination, and a little vexed_). Indeed, sir,
you know I can't understand it; but you know how it is written--'another
law in my members, warring against the law of my mind.'

L. Yes, Lucilla, I know how it is written; but I do not see that it will
help us to know that, if we neither understand what is written, nor feel
it. And you will not get nearer to the meaning of one verse, if, as soon
as you are puzzled by it, you escape to another, introducing three new
words--'law,' 'members,' and 'mind'; not one of which you at present
know the meaning of; and respecting which, you probably never will be
much wiser; since men like Montesquieu and Locke have spent great part
of their lives in endeavouring to explain two of them.

LUCILLA. Oh! please, sir, ask somebody else.

L. If I thought anyone else could answer better than you, Lucilla, I
would; but suppose I try, instead, myself, to explain your feelings to
you?

LUCILLA. Oh, yes; please do.

L. Mind, I say your 'feelings,' not your 'belief.' For I cannot
undertake to explain anybody's beliefs. Still I must try a little,
first, to explain the belief also, because I want to draw it to some
issue. As far as I understand what you say, or any one else, taught as
you have been taught, says, on this matter,--you think that there is an
external goodness, a whited-sepulchre kind of goodness, which appears
beautiful outwardly, but is within full of uncleanness: a deep secret
guilt, of which we ourselves are not sensible; and which can only be
seen by the Maker of us all. (_Approving murmurs from audience._)

L. Is it not so with the body as well as the soul?

(_Looked notes of interrogation._)

L. A skull, for instance, is not a beautiful thing?

(_Grave faces, signifying 'Certainly not,' and 'What
next?'_)

L. And if you all could see in each other, with clear eyes, whatever God
sees beneath those fair faces of yours, you would not like it?

(_Murmured 'No's.'_)

L. Nor would it be good for you?

(_Silence._)

L. The probability being that what God does not allow you to see, He
does not wish you to see; nor even to think of?

(_Silence prolonged._)

L. It would not at all be good for you, for instance, whenever you were
washing your faces, and braiding your hair, to be thinking of the shapes
of the ja