"While we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal." 2 Cor. iv. 18.

There are two worlds, "the visible, and the invisible," as the Creed speaks,—the world we see, and the world we do not see; and the world we do not see as really exists as the world we do see. It really exists, though we see it not. The world we see we know to exist, because we see it. We have but to lift up our eyes and look around us, and we have proof of it: our eyes tell us. We see the sun, moon and stars, earth and sky, hills and valleys, woods and plains, seas and rivers. And again, we see men, and the works of men. We see cities, and stately buildings, and their inhabitants; men running to and fro, and busying themselves to provide for themselves and their families, or to accomplish great designs, or for the very business' sake. All that meets our eyes forms one world. It is an immense world; it reaches to the stars. Thousands on thousands of years might we speed up the sky, and though we were swifter than the light itself, we should not reach them all. They are at distances from us greater than any that is assignable. So high, so wide, so deep is the world; and yet it also comes near and close to us. It is every where; and it seems to leave no room for any other world.

And yet in spite of this universal world which we see, there is another world, quite as far-spreading, quite as close to us, and more wonderful; another world all around us, though we see it not, and more wonderful than the world we see, for this reason if for no other, that we do not see it. All around us are numberless objects, coming and going, watching, working or waiting, which we see not: this is that other world, which the eyes reach not unto, but faith only.

Let us dwell upon this thought. We are born into a world of sense; that is, of the real things which lie round about us, one great department comes to us, accosts us, through our bodily organs, our eyes, ears, and fingers. We feel, hear, and see them; and we know they exist, because we do thus perceive them. Things innumerable lie about us, animate and inanimate; but one particular class of these innumerable things is thus brought home to us through our senses. And moreover, while they act upon us, they make their presence known. We are sensible of them at the time, we are conscious that we perceive them. We not only see, but know that we see them; we not only hold intercourse, but know that we do. We are among men, and we know that we are. We feel cold and hunger; we know what sensible things remove them. We eat, drink, clothe ourselves, dwell in houses, converse and act with others, and perform the duties of social life; and we feel vividly that we are doing  so, while we do so. Such is our relation towards one part of the innumerable beings which lie around us. They act upon us, and we know it; and we act upon them in turn, and know we do.

 

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