(1.) Its partiality; but any revelation must be more or less partial. (2.) Its human element; we must, however, use analogies of some kind when speaking of God, and human analogies are the least inappropriate. (3.) Its moral defects; since God is shown as approving of wicked men, ordering wicked deeds, and sanctioning wicked customs; but these difficulties are not so great as they seem. (4.) Its general excellence. On the other hand, the Jews firmly believed in Monotheism, and had the highest mental and moral conception of God; so that their God was the true God, the God of Natural Religion. (_C._) CONCLUSION. Four further arguments; the Jewish Religion is probably true. We have been considering in the previous chapters several strong arguments in favour of the Jewish Religion; and before concluding we must of course notice _any_ adverse arguments which we have not already dealt with. The only two of any importance refer to the Existence of Angels, and the Character ascribed to God; so we will consider these first, and then conclude with some general remarks. (_A._) THE EXISTENCE OF ANGELS. Now the Old Testament always takes for granted the existence and influence of angels, yet at the present day this is often thought to be a difficulty. But as to the mere _existence_ of angels, there is no difficulty whatever. For the whole analogy of nature would teach us that since there are numerous beings in the scale of life below man, so there would be some beings above man--that is to say, between him and the Supreme Being. And this is rendered still more probable when we reflect on the small intervals there are in the descending scale, and the immense interval there would be in the ascending scale if man were the next highest being in the universe to God. And that these higher beings should be entirely _spiritual_, _i.e._, without material bodies, and therefore beyond scientific discovery, is not improbable. Indeed, considering that man's superiority to lower beings lies in this very fact of his having a partly spiritual nature, the idea that higher beings may be entirely spiritual is even probable. And though it is difficult for us to imagine how angels can see, or hear without a material body, it is really no more difficult than imagining how we can do it with a body. Take for instance the case of seeing. Neither the eye nor the brain sees, they are mere collections of molecules of matter, and how can a molecule see anything? It is the _man himself_, the _personal being_, who in some mysterious way sees by means of both eyes and brain; and for all we know he might see just as well without them. And the same applies in other cases.