I may know an object in itself as related to me the knower, or I may know it in its relation to other objects also known by me the knower. But in both and in all cases, knowledge is limited by the power of the knower, therefore it is always finite knowledge. But it may be finite knowledge of an infinite object, incomplete knowledge of a complete object, partial knowledge of a transcendent object. The boundary or fence may be within the faculty of the knower, while the object he imperfectly grasps may not only be infinite, but be known to transcend his faculties in the very act of conscious knowledge. For example, I may know that a line is infinite while I have only a finite knowledge of the points along which that line extends. And similarly my knowledge of the Infinite Mind is partial and incomplete, but it is clear and defined. It is definite knowledge of an indefinite object. We may have a partial knowledge not only of a part, but of the whole. Thus, I have a partial knowledge of a circle, because I know only a few of its properties; but it is not to a part of the circle that my partial knowledge extends, but to the whole which I know in part. In like manner as the Infinite Object has no parts, it is not of a portion of His being that we possess a partial knowledge, but of the whole. We know Him as we know the circle, inadequately yet directly, immediately, though in part. He is dark to us by excess of light. Thus, although our knowledge of the infinite may be _vivified_, it is not really _enlarged_ by goading our thought to wider and wider imaginings, or spurring our faculties onwards over areas of space, or intervals of time. That knowledge is directly revealed while we are apprehending any finite object, as its correlative and complementary antithesis.