Now if we admit that goodness is an attribute of God, the analogy from His other attributes would show that He possesses it in its highest perfection. He is thus a Being not only of infinite _Power_ and _Wisdom_, but also of perfect _Goodness_--the word 'perfect' being obviously more suitable for a moral quality like goodness, than 'infinite' would be. And it will be noticed that these three great attributes of God correspond to the three chief arguments for His existence. The first, or that from the universe requiring an adequate Cause, proves an All-Powerful Creator; the second, or that from its having been designed, proves that He is All-Wise; and the third, or that from human nature, proves that He is All-Good. They also correspond to some extent to the three aspects under which we considered man's character in the last chapter; so we arrive at the grand conclusion that God is physically _All-Powerful_, mentally _All-Wise_, and morally _All-Good_. CHAPTER VI. THAT GOD MIGHT MAKE SOME REVELATION TO MAN. This depends chiefly on man's future destiny. (_A._) THE IMMORTALITY OF MAN. By this is meant the personal immortality of man's spirit, and there are four chief arguments in its favour: (1.) From his unique position. (2.) From his unjust treatment. (3.) From his vast capabilities. (4.) From his inherent belief. (5.) Counter-arguments. (_B._) THE PROBABILITY OF A REVELATION. (1.) From God's character; since He would be likely to benefit man. (2.) From man's character; since he desires it, and his unique position makes him not altogether unworthy of it. (3.) Two difficulties: a revelation is said to be unjust, if only given to certain men; and anyhow incredible unless quite convincing. But neither of these can be maintained. We decided in the last two chapters that man is a free and responsible being, and that God takes an interest in his welfare. We now come to the subject of a _Revelation_, by which is meant any superhuman knowledge directly imparted by God to man. And by _superhuman_ knowledge is meant any knowledge which man could not obtain for himself; such as God's object in creating him, His wishes in regard to his conduct, or any past or future events of which he would otherwise be ignorant. And that God could, if He chose, impart such knowledge, either by visions, or dreams, or in some other way, can scarcely be disputed. Nor will anyone affirm (least of all an Agnostic) that we know enough about God to be quite sure that He never would choose to do so. Therefore a revelation is certainly _possible_; but is it at all _probable_? This is what we have to examine. And as the answer to it will depend to a great extent on man's future destiny, we will first consider the question of his _Immortality_, and then the probability, or otherwise, of God's making a _Revelation_ to him.