On the whole, then, this is not an insuperable difficulty; while the previous arguments render the idea of a future life _distinctly probable_. And this has, of course, a most important bearing on our next question; indeed, it is scarcely too much to say that the probability of a revelation depends on that of a future life. For if death ends all, man's existence is so short that a revelation can scarcely be thought probable; but if he is to live for ever, the case is very different. (_B._) THE PROBABILITY OF A REVELATION. Now (assuming man to be immortal) a revelation, from whichever side we regard it, appears to be somewhat _probable_. For God is a Being, Who seems likely to make a revelation; and man is a being exactly fitted to receive one; so we will consider these points first, and then the chief difficulties. (1.) _From God's character._ Now we have already shown that God takes an interest in man's welfare, being not only beneficent, but _righteous_; and that He apparently wishes to train and develop man's character, so that he may be righteous also. And from this we may infer that if a revelation would benefit man, and thus _help_ him to be righteous also, it would not be improbable for God to make one. And that the knowledge given by a revelation might influence him in this way cannot be denied; for, as a matter of fact, such knowledge, either real or pretended, has had precisely this effect on millions of men. We may also infer from God's methods in nature, which are those of slow development, that if He made a revelation at all it would be done _gradually_. At first it would be very simple, and such as could be transmitted orally. Then when man acquired the art of writing, and could thus hand it on accurately, a more definite revelation might be given. And this again might become more and more perfect, as man himself became more perfect. We obviously do not know enough to speak with confidence, but still God's character, so far as we can judge of it, seems to be in favour of His making some revelation--and that a _progressive_ revelation--to man. (2.) _From man's character._ Passing on now to man's character, we find that he has been given a nature exactly fitted to receive a revelation. For religion of some kind is, and always has been, practically universal; and nearly all important religions have rested on real or pretended revelations from God, and have been accepted in consequence. In other words the nature of man has everywhere led him to seek for, demand, and, if need be, imagine a revelation from God. Nor is this in any way surprising, for a thoughtful man cannot help _wishing_ to know why he is placed in this world; why he is given free will; how he is meant to use his freedom; and what future, if any, is in store for him hereafter: in short, what was God's object in creating him. It seems of all knowledge to be the highest, the noblest, the most worth knowing.