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 wise he  could  no  more  know  infinite  truth  than  he could  hold  the  ocean  in  the  hollow  of  his  hand. Or, if he  modestly  disclaims  mental  infinity  but  still  maintains his  power  of  knowing  all  truth,  then  he  denies the infinity  of  truth  and  of  God's  intellect,  and  with it the  very  existence  of  God. To hold  that  truth  is finite,  therefore,  is  to  hold  that  man  is  as  infinite  as God,  or  God  as  finite  as  man,  which,  in  either  case, is to  deny  that  God  exists  at  all. In the  presence  of such  a  conclusion,  the  rationalist  will,  I  think,  readily admit  that  in  the  infinite  realm  of  truths  there  are, at least,  some  few  his  reason  does  not  and  never can know. This fact  is  all  the  more  apparent,  since there are  hundreds  of  natural  truths  under  our  very eyes which  we  cannot  explain. Who knows  the  nature of  electricity? All the  scientists  who  ever  lived cannot trace  to  its  source  the  power  whereby  I  move my finger. Why, Aristotle,  the  light  of  Pagandom and the  greatest  mind  the  world  has  ever  seen,  declared that  his  reason  in  the  presence  of  the  all-true was as  the  eye  of  an  owl  directed  at  the  midday  sun.

Well, yes,  hidden  truths  do  exist,  says  our  rationalist, but  they  could  never  be  revealed. Why not, pray? Is it  because  God  cannot  reveal  the  truths  of His  mind? Man, if  he  have  knowledge,  can  impart it to  others. Cannot God  do  as  much— He  that came into  the  world  to  give  testimony  of  the  truth? Of what  truth? Not of  truths  already  known,  certainly, but  of  hidden  truths. To whom? To man, of course,  and  hence  man  must  have  been  capable of receiving  the  truths  revealed. He might  not  have