with which God sees me is the eye with which I see Him; my eye and His eye are one. By a righteous standard I am weighed in God, and God in me. If God were not, I would not be; if I were not, then He were not. It is, however, not needful to know this, for there are things which are easily misunderstood and which can only be thoroughly understood in thought.”
2. Faith must now get what is essentially the form of mediation. It itself is already this form implicitly, for it is knowledge of God and of His character, and this knowledge is in itself a process, a movement—is life, mediation. It is involved in the very nature of the freedom which is the inner characteristic of faith, that it should not be what we at first called substantial, solid unity, that it should not be idea: in freedom I exist on the contrary as that activity in affirmation which is infinite negation in itself. Now if we should wish to give to mediation the form of an external mediation as the foundation of faith, then such a form would be a wrong one. This mediation, of which the basis is something external, is false. The content of faith may indeed come to me by means of instruction, miracle, authority, &c. These may be the foundation of faith as subjective faith. But it is just in giving this position to the content whereby it assumes the character of a basis for me, that we go on a wrong track; and when faith is reached, this externality must drop away. In faith I make that my own which comes to me thus, and it ceases to be for me an Other. Immediate faith may be so defined as being the witness of the Spirit to Spirit, and this implies that no finite content has any place in it. Spirit witnesses only of Spirit, and only finite things are mediated by means of external grounds. The true foundation of faith is the Spirit, and the witness of the Spirit is inherently living. Verification may at first appear in that external formal manner, but this must drop away. It may thus happen that faith in a religion has its commencement from such testimony,
