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ctedly e to an individual in great perplexity and need。 But
these instances。 of providential design are of a limited kind; and concern the acplishment of
nothing more than the desires of the individual in question。 But in the history of the World; the
Individuals we have to do with 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 sai
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