But there is another aspect, no less important, in which it may be regarded. To say that the infinite is wholly inscrutable by man, is to limit not man's faculty only, but the possibilities of the divine nature itself. If God cannot unveil himself to man through the openings of those clouds which ordinarily conceal His presence, can His resources be illimitable, can He be the infinitely perfect? It is said, on the one hand, that the unknown Force reveals itself in the laws of nature, but cannot disclose its essence; and, on the other, that the infinite being reveals His handiwork, from which He permits us to infer His existence, but cannot reveal Himself. Such assertions are either subtle instances of verbal jugglery or manifest contradictions in terms. All revelation of whatever kind, presupposes some knowledge of the revealer. That knowledge may be imparted the moment the revelation is made, or prior to it, and from an independent source; but no revelation could be made, were the being to whom it was addressed ignorant of the source whence it came. Is there really any special difficulty in supposing that the infinite intelligence can directly disclose His nature to a creature fashioned in His image, the disclosure quickening the latent power of intuition, which, thus touched from above, springs forth to meet its source and object? The question between the theist and the positivist is brought to its real issue when the latter is forced to recognise that the God of theism is no inference from phenomena, but if we may so speak, a _postulate of intuition_. And hence it is so necessary to concede frankly the failure of the teleological argument from final causes, as well as the ontological argument from the necessary notions of the intellect. We not only admit, we are forward to proclaim that by inductive science we can never rise higher than phenomena; and hence at the end of our researches we should be no nearer God than at the outset. But though we cannot reach Him by induction, we may do so before we begin our induction, by simply giving the intuition of the soul free scope to rise towards its source. And to dislodge the theist from his position, his opponent must succeed in proving that this intuition, whose root springs from a region beneath phenomena, and which in its flight outsoars phenomena, is as baseless and unauthenticated as a dream. There are two principles, one of them metaphysical, and the other scientific, which are helpful at this point in our inquiry. These are the principle of causality, and the doctrine of the correlation of forces, or the conservation of energy. We cannot discuss them at any length, but we shall briefly state their nature, and their relation to the theistic intuition.