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1 " Reason is necessarily presupposed in every revelation. Rev. is the communication of truth to the mind. But the communication of truth supposes the capacity to receive it. "
― Charles Hodge ,
2 " Again, there are truths which cannot be denied without doing violence to the laws of our nature. In such cases the denial is forced, and can only be temporary. The laws of our nature are sure sooner or later to assert themselves, and constrain an opposite belief. A pendulum when at rest hangs perpendicularly to the horizon. It may by extraneous force be made to hang at any degree of inclination. But as soon as such force is removed, it is sure to swing back to its normal position. Under the control of a metaphysical theory, a man may deny the existence of the external world, or the obligation of the moral law; and his disbelief may be sincere, and for a time persistent; but the moment the speculative reasons for his disbelief are absent from his mind, it of necessity reverts to its original and natural convictions. It is also possible that a man's hand may be so hardened or cauterized as to lose the sense of touch. But that would not prove that the hand in man is not normally the great organ of touch. "
3 " The power of intuitional perception is capable of being increased. It is in fact greater in one man than in other men. The senses of some persons are far more acute than those of others. The senses of hearing and touch are greatly exalted in the case of the blind. It is the same with the intellect It is said that all the propositions of the First Book of Euclid were as plain at first sight to Newton as the axioms. The same is true of our moral and religious nature. The more that nature is purified and exalted, the clearer is its vision, and the wider the scope of its intuitions. "
4 " This is the foundation of the distinction between the scientia necessaria and the scientia libera. God knows Himself by the necessity of his nature; but as everything out of Himself depends for its existence or occurrence upon his will, his knowledge of each thing as an actual occurrence is suspended on his will, and in that sense is free. Creation not being necessary, it depended on the will of God whether the universe as an object of knowledge should exist or not. "
5 " To define, however, is simply to bound, to separate, or distinguish; so that the thing defined may be discriminated from all other things. "