Now, though all this seems very probable, a moment's reflection will show that it is not conclusive; for exactly the same may be said in regard to the whole of Natural Religion. Is it likely, for instance, that God should create free and responsible men, and yet give them such insufficient evidence about it, that while many are fully convinced, others deny not only their own freedom and responsibility, but even the existence of the God Who made them? Yet He has done so. Therefore there is nothing improbable in the evidence for a revelation, if one were given, being of a similar character. Indeed, there is much to be said in favour of its being so, since in most other matters man is left a free choice. He is often able to find out how he ought to think and how he ought to act, but he is not forced to do either. And God may have wished that the same rule should be followed in regard to a revelation, and that man should be left free to believe it or not, just as he is left free to act on it or not, if he does believe it, and just as he is left free to choose right or wrong in other cases. Therefore we cannot say that no revelation can come from God unless the evidence for it is overwhelming. It would doubtless be sufficient to convince a man if he took the trouble to examine it carefully; only it need not be such as to compel conviction. What kind of evidence we may expect will be considered in the next chapter. Neither of these difficulties, then, is at all serious; and we are forced back to the conclusion that, provided man is immortal, a revelation seems for several reasons to be somewhat probable. To put it shortly, if God is good and really cares for man's welfare, it seems unlikely that He should withhold from him that knowledge which is the highest, the noblest, and the most longed for;--the knowledge of Himself. While, if man is a free and immortal being, occupying a unique position in the world, and intended to live for ever, it seems unlikely that he should be told nothing, and therefore know nothing, as to why he was created, or what is his future destiny. Thus when we consider both God's character and man's character, it seems on the whole to be somewhat _probable_, that God would make a revelation to man; telling him how he ought to use his freedom in this world, and possibly what future is in store for him hereafter. CHAPTER VII. THAT A MIRACULOUS REVELATION IS CREDIBLE. A Divine messenger would probably have credentials. (_A._) SUPERHUMAN SIGNS. These include superhuman _knowledge_, afterwards verified (such as prophecy), and superhuman _coincidences_; and there is nothing incredible in either. (_B._) SUPERNATURAL SIGNS, or Miracles. These are 'marvels specially worked by God as signs to confirm a revelation.' This definition is threefold, referring to their outward appearance, cause, and purpose.