and well-directed
activity of all the principles of their nature. Any revelation, therefore,
must proceed on the same basis, both as regards itself and the mode in
which it is given. Arguments and motives morally sufficient, but not
more than sufficient, must be addressed to the intellect and the
conscience. All this is necessary to render the felicity and perfection
of man stable and permanent; for without such a trial, triumphantly
sustained, he would have no security that, in the presence of objects
which tend to exert an overpowering influence on his senses or his
feelings, he might not at some period of the unknown future be impelled
to take a wrong path, and err and be miserable. This ordeal, originally
designed for man and not superseded by revelation, must be continued
long enough to render the principles on which he ought to act practical
habits; after which he may go forth (sublime and glorious privilege!) to
any part of this world, or of any world to which God may call him,
master of himself and his destiny; not afraid lest temptations should
warp him from a steadfastness that is founded on the decisions of an
inflexible will, itself directed by enlightened intelligence and moral
rectitude; in a word, in possession of the appropriate and alone
appropriate happiness of an intellectual and moral agent; an image
of the felicity of the great Creator himself. This condition, he
said, of giving a revelation, so far from being a hardship, is not
only in harmony with the nature of things, but is itself an expression
of the Divine Beneficence; which designed for man no casual,
precarious safety, as the result of transient external violence
to the principles of his nature, but a permanent and inviolable
equilibrium of the powers within him. "Heaven itself," he concluded,
"can be heaven only to those who are internally prepared for it."

"Were there many," I cried, "who were willing to make the experiment
of giving a revelation more unexceptionably than it has been given,
on the proposed conditions?"

"Not very many, as you may well suppose," said he; "but if objectors
had been unwilling, they would have been compelled to make it."

"But upon whom were the experiments to be made?" said I; "for
unless they were beings of the same intellectual and moral condition
as themselves, I see not how aught could come of it."

"O, be satisfied," he replied; "the beings who are provided for
these Projectors are as like the inhab