ith are Peoples； Totalities that are States。 We cannot； therefore； be
satisfied with what we may call this “peddling” view of Providence； to which the belief alluded to
limits itself。 Equally unsatisfactory is the merely abstract； undefined belief in a Providence； when
that belief is not brought to bear upon the details of the process which it conducts。 On the contrary
our earnest endeavour must be directed to the recognition of the ways of Providence； the means it
uses； and the historical phenomena in which it manifests itself； and we must show their connection
with the general principle above mentioned。 But in noticing the recognition of the plan of Divine
Providence generally； I have implicitly touched upon a prominent question of the day； viz。 that of
the possibility of knowing God： or rather — since public opinion has ceased to allow it to be a
matter of question — the doctrine that it is impossible to know God。 In direct contravention of
what is manded in holy Scripture as the highest duty； — that we should not merely love； but
know God； — the prevalent dogma involves the denial of what is there said； viz。 that it is the Spirit
（der Geist） that leads into Truth； knows all things； perates even into the deep things of the
Godhead。 While the Divine Being is thus placed beyond our knowledge； and outside the limit of all
human things； we have the convenient licence of wandering as far as we list； in the direction of our
own fancies。 We are freed from the obligation to refer our knowledge to the Divine and True。 On
the other hand； the vanity and egotism which characterise it find； in this false position； ample
justification and the pious modesty which