such an object. 'Ills have
no weight, and tears no bitterness,' but are rather to be 'gloried
in[56].'

It is a further fact that only by means of this theory of probation is
it possible to give any meaning to the world, i.e. any _raison d'etre_
of human existence.

Supposing Christianity true, every man must stand or fall by the results
of his own conduct, as developed through his own moral character. (This
could not be so if the test were intellectual ability.) Yet this does
not hinder that the exercise of will in the direction of religion should
need help in order to attain belief. Nor does it hinder that some men
should need more help and others less. Indeed, it may well be that some
men are intentionally precluded from receiving any help, so as not to
increase their responsibility, or receive but little, so as to
constitute intellectual difficulties a moral trial. But clearly, if such
things are so, we are inadequate judges.

It is a fact that we all feel the intellectual part of man to be
'higher' than the animal, whatever our theory of his origin. It is a
fact that we all feel the moral part of man to be 'higher' than the
intellectual, whatever our theory of either may be. It is also a fact
that we all similarly feel the spiritual to be 'higher' than the moral,
whatever our theory of religion may be. It is what we understand by
man's moral, and still more his spiritual, qualities that go to
constitute 'character.' And it is astonishing how in all walks of life
it is character that tells in the long run.

It is a fact that these distinctions are all well marked and universally
recognized--viz.

{Animality.
{Intellectuality.
Human {Morality.
{Spirituality.

Morality and spirituality are to be distinguished as two very different
things. A man may be highly moral in his conduct without being in any
degree spiritual in his nature, and, though to a lesser extent, vice
versa. And, objectively, we see the same distinction between morals and
religion. By spirituality I mean the religious temperament, whether or
not associated with any particular creed or dogma.

There is no doubt that intellectual pleasures are more satisfying and
enduring than sensual--or even sensuous. And, to those who have
experienced them, so it is with spiritual over intellectual, artistic,
&c. This is an objective fact, abundantly testified to by every one who
has had experience: and it seems to in