If there was a man so short-sighted, that he could not see objects that were very near him, and should pretend that he saw those which were at the distance of a hundred miles from his eyes, or else should take it into his head to insist, that such objects, although they are well known to be _in esse_, do not exist, only because he can’t see them, would not all the world pronounce him a lunatic? This is exactly the same sort of madness as that of those who deny there are divine mysteries, only because they can’t comprehend or pry into them. Little vain stupid man, if the fabric of those material compositions which are ever before your eyes, and are at all times familiar to your touch, is totally impenetrable to your short and limited capacity, how can you expect to comprehend the ineffable manner, in which Omnipotence performs those supernatural wonders? You will tell me, that you can find no solution of the arguments, which the Gentile urges to you against the mystery of the Trinity, or against that of the Incarnation; and I answer, that neither can you find any, to those the philosopher urges against the composition of universal space, take which side of the question you will, and suppose it to be made up, of either divisible, or indivisible matter; but would you conclude from thence, that it is not composed of either one or the other? you certainly would not; and it would be equal, if not greater delirium, to deny the truth of those mysteries, only because you can’t answer, and remove the objections that are made to them. Is it fit, that an Infinite Power should proportion his works, to the limited measure of your understanding? or is it reasonable to suppose that God can do nothing, which you can’t comprehend? XCI. No north wind, so quickly disperses the clouds which interrupt the rays of the sun, as these reflexions clear up the doubts, which natural reason opposes to the mysteries of faith. Leave then the presumptuous dogmatists to chew their scepticism, and to make the most of the objections it furnishes against religion. But the sort of scepticism, which is precisely limited and confined to physics, is so far from prejudicing faith, that it serves to confirm and rivet it; by removing the obstacles, which the presumption of natural reason throws in the way, to interrupt the effect of that humble docility, which is so necessary, to preserve the understanding in a due state of subjection to the authority of revelation.