第5部分(第2/7 頁)

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