But this is not all. After Euphranor has found that the Universal Power is Universal Spirit, this is still an inadequate God; for what we want to know is what _sort_ of Spirit God is. Is God omnipotent or of limited power, regarded ethically, fair or unfair in His treatment of persons; good or evil, according to the highest yet attained conception of goodness; a God of love, or a devil omnipotent? I infer the _character_ of my neighbour from his words and actions, patent to sense in the gradual outward evolution of his life. I am asked to infer the _character_ of the Omnipresent Spirit from _His_ words and actions, manifested in the universe of things and persons. But we must not attribute to the Cause more than it reveals of itself in its effects. God and men alike are known by the effects they produce. The Universal Power is, on this condition, righteous, fair, and loving to the degree in which those conceptions are implied in His visible embodiment: to affirm more or other than this, on the basis of analogy _alone_, is either to indulge in baseless conjecture, or to submit blindly to dogma and authority. Now the universe, as far as it comes within the range of human experience on this planet, is full of suffering and moral disorder. The “religious hypothesis” of a perfectly righteous and benevolent God is here offered to account for the appearances which the universe presents to us. But do these signify exact distributive justice? Is not visible nature apparently cruel and unrelenting? If we infer cruelty in the character of a man, because his bodily actions cause undeserved suffering, must we not, by this analogy, infer in like manner regarding the character of the Supreme Spirit, manifested in the progressive evolution of the universal organism?