cannot be conceived as anything other than this moral quality. No one
could suppose a revelation appealing to the mere intellect of man, since
acceptance would thus become a mere matter of prudence in subscribing to
a demonstration made by higher intellects.

It is also a matter of fact that if Christianity is truthful in
representing this world as a school of moral probation, we cannot
conceive a system better adapted to this end than is the world, or a
better schoolmaster than Christianity. This is proved not only by
general reasoning, but also by the work of Christianity in the world,
its adaptation to individual needs, &c. Consider also the extraordinary
diversity of human characters in respect both of morality and
spirituality though all are living in the same world. Out of the same
external material or environment such astonishingly diverse products
arise according to the use made of it. Even human suffering in its worst
forms can be welcome if justified by faith in 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'être_
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