848 
What amount of knowledge might pertain to man by his 
natural constitution, apart from extraneous or 
Differences supernatural assistance, is a speculative point into 
of knowledge, 1 i p 1 1 . 
both before which we need not therefore enquire; especially as. 
veiatfon? 1 Ke " it would in every case be liable to immediate modi- 
fication, in consequence of the individual being free. 
Nor could it be of the least practical use in our argument to 
attempt to assign limits for the maximum or minimum of 
present natural knowledge. Equally useless would be specu- 
lation on the “ limits of religious thought,” or of any other 
thought. We find them out quite soon enough, in the 
phenomenal, and have no means at all of defining them in the 
sphere of the true-always (§ 137). 
127. In saying, that some intellectus precedes purely experi- 
mental knowledge from the first in the conscious Agent, (or 
else he could make no beginning externally, § 24, 25, &c.) we 
Speculation have abstained from estimating it. We only say that 
of knowledge we cann °f conceive of experimental knowledge as 
useless in prac- gained by a being who was previously a blank. 
We know, too, that the finite conscious being does 
not conceive of himself as the highest being (§ 50), but, at 
the first dawn of his consciousness, compares himself with 
anterior and more permanent being, transcending his ex- 
perience. 
And it should be added, that to define limits of know- 
ledge,” a 'priori , would be subtly to deny beforehand to the 
Supreme Moral Ruler, the power to increase know- 
ous A ?s d a d deS l e( 4ge, or give that insight of truth, which in the 
of that insight language of Theology is called Faith. It might 
“Faith.” thus involve a denial of the reality of Religious 
faith, both as to the object and the subject ; the 
phenomena beyond us, and the power to discern them. 
128. We must deal then with the facts as they arise : There 
can be no other rule for us. And the first fact that presses is 
that specific relation of each individual, in all his Probation, with 
the Supreme Governor, which we have spoken of, and con- 
cerning which none can doubt that more knowledge would be 
desirable. 
From this we cannot turn aside, since it is He alone who 
makes our Responsibility just, by His final treat- 
fa Jt he ff im our men f °f it j it is He alone who rules our Probation 
Relation to the (§ 48). It was by looking at ourselves, we found 
juigingus. IS our need of Him ; and now by contemplating Htm 
our thoughts are cast back on ourselves. (§ 97.) 
Our thoughts of Him must be such as shall be uncontradicted 
by what we already know. 
