man for which he has no use, having nothing to meet their demands. The existence of a faculty or power leads logically to the conclusion which all candid, intelligent people have reached, viz: that the Creator has made a supply for the use of every faculty, or power which was designed and provided. Do you ask, what of all this? I answer, man has the power to become religious, but he had no more power to invent a supply for this faculty than he had to create light for the eye or air to breathe. So the necessity for this must be met with a supply from the Creator as well as all other natural demands or powers.

Now, as we have a desire for the knowledge that we are approved of God, and as religion consists in this knowledge, and in the knowledge of our relations, dependence and obligations to God; and, as we have but one means of obtaining this knowledge, and that is the means of his will concerning us, then by knowing through that will that our actions are such as he desires and approves, the one question remains to be answered, How can man obtain the knowledge of the will of another concerning himself? Ans.—Only by a revelation of the will of the one to the other. I know not the will of the reader of this essay concerning myself. My style of writing may not please him, but if he would tell me just how he wishes me to write, then, by following his directions, I should obtain the knowledge of his approbation as a necessary result experienced in my own mental nature. This is plain, but no more plain than God's revelation to man and its results experienced in conscious knowledge.

AN IMPORTANT THOUGHT.

In order to man's highest happiness, all his powers must be so called into activity by education that each faculty may act with energy, but at the same time in exact harmony with all of its kindred powers. There must be no clash, no jar nor friction. No one power must be highly exercised and cultivated at the expense of the rest, but each must be brought out by its own appropriate food. Material food is for the body—it can not feed upon thought, nor mind upon bread. "Man should not live upon bread alone." This is an axiomatic truth endorsed by man's two-fold nature. If you feed and exercise the body only you may acquire the strength of an Ajax, but your countenance will be as stolid and your eye as dull as the Hottentot's. Such a fellow would be of almost no use whatever. Add to the education of the body the cultivation of the intellect only; now the prospect is fearful, for the intellect always works for its master, and in this case, the man being without moral and religious training, the master Will be his animal desires. Can you imagine the depth of infamy and pollution that is possible in this case? The entire motive power that moves his intellect is carnal, sensual and devilish. He now needs the sanction of a higher authority. The man is but half educated. There are two groups of faculties in his nature that are lying dormant. His moral and religious powers have not as yet been brought into action—they have had no food nor exercise, and without this there can be no development. These, as well as the intellect and the body, must have their own appropriate food, which must be in kind with their nature. Moral truth is for the moral powers. This directs us in our moral relations and obligations to our fellows with whom we may be associated. Religious truth is for our religious faculties. Now add to all this the sanction of the authority of God, which is like the balance-wheel in a watch, regulating and controlling every movement. Man, thus educated, is prepared to act in harmony with his entire nature. He can now reach a position of moral, religious, social and intellectual grandeur worthy of his nature.

Reader, is all of this demanded by the elements of our nature? Then a revelation of God to man of the knowledge of his being, wisdom, goodness, power, authority and law was and is a necessity, without which man must have remained in part uneducated, not perfectly developed.

Is the development of man's religious nature necessary in order to a full, perfect and harmonious growth? Yes. There neither is, nor can be, a harmonious growth while any one power is dwarfed by starvation. Without the knowledge of God man's religious powers must remain dwarfed, and these can not be fed without a revelation. Are these powers so many empty buckets, never filled and never to be filled? No. Hence my conclusion, that man's nature made revelation a necessity, rests upon the bed-rock of truth. Let him who feels able try to shake my position.

REVELATION PROBABLE.

Our series of essays are such that this requires no argument here. There are certain analogies that we may, nevertheless, speak of, which will not down at the bidding of David's fool. The facts stand thus: a supply for each and every one of our other faculties, sufficient in quantity for all their necessities, is placed within our reach for their use. Now let us look at the analogy. I have food to eat, good water to drink, light for the eye, air to breathe, and a good earth to walk upon and space in which to move, beauties of nature to admire, its music to listen to with rapture, and things with their combinations to perceive and think of.

Now, Mr. Skeptic, you know that man has religious faculties, otherwise he could never become religious, no more than he could see without eyes and hear without ears. Now, what say you? Did the author of all things make a mistake here by conferring upon us a power that would be of no use? Is this the reason of your rejection of religion? Do you say it is of no use? Or do you say that the Great Creator and wise and merciful Provider forgot to give a supply just here? Come! You boast of reason. Give us your reason. Will you? To one or the other of these conclusions you are irresistibly driven. No other retreat is open. Take either, and, if true, the harmony of the universe is destroyed. Take either, and your folly is so plain that it needs no words of mine to point it out. This is the true conclusion; all analogy points directly and clearly to the probability and fact of a revelation.

A REVELATION OF THAT WHICH WAS NECESSARY?

To answer this question we must keep in mind the nature of man's religious powers, and from this deduce the nature of the supply that is called for. Would the simple idea of the existence of a first cause, or creator of all things, be sufficient? This idea, by itself, could not quicken reverence and adoration and a desire to worship, and without these there is no religion. Would a knowledge, by revelation, of the power, intelligence, wisdom and goodness of God be sufficient in the absence of anything more? No. What more? Would it not be enough, in addition to what you have named, to have a knowledge of our relation to and dependence upon him for all we enjoy? No; we must have one thing more shown to us or the whole will be imperfect and unworthy of God as its author. Religion can not be without something to do, and that something must be done upon or by the authority of its author. Add this to all the other items and the system is complete, meeting perfectly the necessities of man's nature.

THE NECESSARY ORDER OF REVELATION.

The proper arrangement of the various parts of any communication designed to convey knowledge from one to others, is an important factor in this subject of revelation. Remember "the clear is the true." This is the case in all methodic arrangements; to this rule there are no exceptions. The fundamental truth must first be developed. A child must first be instructed in the rudiments of numbers in order to learn the science of mathematics, otherwise no sensible progress can be made. Intricate problems in Euclid are not to