done, and done what he ought not to have done, and that he is therefore a sinner and a defaulter in God's sight. Everyone who is aware of his own inward condition and does not desire to deceive himself must confess his sins and shortcomings, and inquire how he may obtain pardon of his sins from God the All-knowing, unto whom all hearts are open, all desires known, and from whom no secrets are hid. For how can a transgressor whose sins are unpardoned approach God, and through His mercy attain to that felicity which consists in peace with God and true harmony with His Will? The way to obtain forgiveness of sin will therefore be taught in the True Revelation.

3. But, besides obtaining pardon for his past sins, man needs to have his heart cleansed from the love of sin and be made good and pure, so that day by day he may grow more and more like his Creator, who by the lips of Moses in the Torah has said to His people; "Ye shall be holy: for I the LORD your God am holy" (Lev. xix. 2). For until this desire of man's spirit is attained and his inmost parts purified from evil desires, it is impossible that the Holy and Just God should be pleased with him. And since true happiness is closely connected with this inward purity, according to what is said in the Injil, "Blessed are the pure in heart: for they shall see God" (Matt. v. 8), it is clear that no one can be privileged to attain to the Beatific Vision without pureness of heart and spirit.

These three requirements of the human spirit are bound up with its attainment of eternal happiness. Therefore until a man has found the truth, and has become justified in God's sight, and has attained to inward purity, it is in the very nature of the case impossible that he should taste of the enjoyment of that spiritual and holy bliss which is found in the presence of God the Holy One.

Be it observed that this desire to find satisfaction for the longings of the spirit and the heart is to be found even among the heathen, for they also acknowledge


that they need to know the truth in order to attain true and lasting happiness. The sacrifices which they offer are a decisive proof that they confess themselves sinners, because they offer these to obtain pardon: and the great variety of their ascetic practices and the vows which they offer prove that they too realize their need of purification from the defilement of heart and spirit which they have contracted in this sinful world.

As long as this yearning for happiness, which the Most Merciful God has firmly planted in the human heart, remains unsatisfied, it is clear that man cannot obtain true joy and quietude of heart. For, amid the dashing of the billows of desire, fear, and uncertainty, how can the vessel of the human spirit be at rest? It is granted that no man can quiet the longings of his spirit through sensual pleasures or by means of the exercise of his reason and intellect. Hence it is evident that God has implanted this yearning in man's heart in order that it may be satisfied by the riches of His bounty, and that He has in His Wisdom excited this thirst of the soul in order that a full draught of

the river of the water of life may be needed to quench it. Hence it is clear that the true Divine Revelation may be expected to afford the satisfaction of these needs, since the purpose of this Revelation is to satisfy the thirst of the human spirit. If, therefore, any professed Revelation fails to do this, assuredly it is useless: and its inutility is a sufficient proof that it is not from God, who never fails to accomplish His gracious purposes by the means which His Divine Wisdom has chosen.

II. The True Revelation must be in accordance with that Moral Law written in man's heart which we call Conscience. Conscience is that which perceives and approves what is right and condemns what is wrong in choice, intention, and motive. It differs from Reason or Judgement, which is a lower faculty, and which may fall into error and be misled, though Conscience