unaided by revelation, God would be absolutely unknowable. But the knowledge of God does not rest upon such a basis; it depends rather upon revelation as expressed in the Word, which, when rightly understood, neither negates correct sensual evidence nor controverts genuine reason.
It may here be remarked that the highest use of reason is to confirm revelation, and all genuine revelation, when correctly understood, is acceptable to reason. There may be many who deny revelation and also the possibility of knowing God. As for themselves they may rightly speak, but for them to say that God is absolutely unknowable to others is beyond their power to discern. The evidence of the millions to-day and of the past who bear witness to the knowledge of God revealed to the mind and in the heart and in the affairs of men and in the Word, is unimpeachable and irrefutable.
It is not claimed that God is wholly comprehensible, that the finite can comprehend the infinite; but that an infinite God can and does reveal something of His truth, life, and nature to man, not abstracted from Himself, but as coming from Him. If God were unable to make finite presentation of Divinity, He would not be infinite. If even a few men of sound minds and good lives say that God manifests Himself to them
