it truly arisen upon us?—then do we already know, firmly and surely, that also beyond this sphere Wisdom and Goodness reign, because nothing else can possibly attain dominion;—but we do not understand how they rule there, nor what are the purposes which they there unfold. Penetrated with firm and immovable conviction and insight with respect to the fact, there remains to us beyond this sphere, and with reference to the manner of the fact, only Faith. The one sphere is illumined by clear and intelligible Light; the farther region is also surrounded by Light, but obscurity still rests upon the supersensual objects which it contains. But this Light, thus intelligible and clear in itself, does not remain shut up in its original limits, but, as its own brightness increases, it lays hold of the nearest surrounding phenomena, and from these again proceeds to those beyond; the sphere of the Religion of the Understanding is extended, and embraces one portion after another of the realm of Faith. If, therefore, we shall gradually attain to a clearer and clearer understanding of that one thing which alone is worth understanding,—the plans of Divine Wisdom and Goodness—then is this a certain proof that our contemplations have belonged not to vacant, but to True Time.
In one word, only our future growth in inward Peace and Blessedness, as well as in inward Understanding, can furnish the proof that the doctrine which has been here set forth is True, has been truly accepted by us, and has attained an actual Life within us.
You see that this proof does not show itself outwardly; that no one of us can answer for the other, but each only for himself and from his own soul; and indeed that each can do this best when he answers only within his own soul. You see that in no case can these questions be answered to-day or to-morrow, but that the answer must be deferred for a quite indefinite period of time. You see that here to-day, standing at the conclusion of our labours, we yet
