The work of the Holy Spirit - pagina 425

FAITH AND KNOWLEDGE

385

This difference arises from the fact that there are things visible and invisible, and that certainty regarding things visible is obtained by knozvledge and not by faith while certainty in regard to things When a man says regardinvisible is obtained exclusively hy faith. ing visible things, " I believe," and not, " I know," he impresses us ;

as being uncertain

he gives us the idea of

lieve," It "

but in saying regarding invisible things,

;

be-

certainty.

must not be taken

"

and by things things that can be perceived by the

should be observed here that the expressions

invisible "

" I

in too

visible "

narrow a sense

;

must be understood all and by things invisible, the things that can not be so perceived. Wherefore the things that pertain to the hidden life of a person must ultimately rest on faith. His deeds visible

senses, as in Scripture

;

alone belong to the visible things.

Certainty in regard to these

can be obtained by the perception of the senses.

But certainty

regarding his inward personality, his thoughts, his affections and their sincerity, his character

and

pertaining to his inward

— certainty regarding all

life,

its

trustworthiness, and anything

these can be

reached by faith only. If

we were

and only upon

more deeply

into this matter, we should even regarding things visible, rests always and we should lay down the following propo-

to enter

maintain that all

certainty,

faith;

When you

say that you saw a man in the water and heard him cry for help, your knowledge rests, frst, upon your belief that you did not dream btit was wide awake, and that you did not imagine but actually saw it second, upon your firm belief that since you saw and heard something there must be a corresponding reality which occasions that seeing and hearing third, upon your conviction that in seeing something, e.g., the form of a man, your senses enable you to obtain a correct impression of that form. sitions

:

;

;

And, proceeding end,

all

in this

way, we could demonstrate that

in the

certainty in regard to things visible, as well as to things

not upon perception, but upon faith. It ego to obtain any knowledge of things outside of myself without a certain bond of faith, which unites me to these things. I must always believe either in my own identity, that invisible, rests ultimately is

impossible for

is,

that

I

am

my

myself; or in the clearness of m^y consciousness; or in my senses or in the actuality of the things out-

the perception of

;

side of myself; or in the axiomata

Hence

it

from which

I

proceed.

can be stated, without the slightest exaggeration, that

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