The second truth necessary to be borne in mind, whenever we affirm the likeness of God to man, is, that in whatever measure and to whatever extent God may be known, our knowledge of Him is, and always must be, very inadequate. In these latter days of science we are proud of our knowledge of the universe; and yet, although we do know a little of far-away stars and systems, what is this, after all, but, as Carlyle says, the knowledge which a minnow in its native creek has of the outlying ocean? And our knowledge of God must fall unspeakably farther short of being coextensive with its object. To illustrate the disproportion there, no comparison can be appropriate. "Canst thou by searching find out God? Canst thou find out the Almighty unto perfection? It is high as heaven; what canst thou do? Deeper than hell; what canst thou know? The measure thereof is longer than the earth, and broader than the sea." Our idea of God may contain nothing which is not true of God, and may omit nothing which it is essential for our spiritual welfare that we should know regarding Him; but it is impossible that it should be a complete and exhaustive idea of Him. We have scarcely a complete and exhaustive idea of anything, and least of all can we have such an idea of the infinite and inexhaustible source of all being. God alone can have a complete and exhaustive idea of Himself. There must be infinitely more in God than we have any idea of. There must be many qualities, powers, excellences, in Divine nature, which are wholly unknown to men, or even wholly unknowable by them, owing to their want of any faculties for their apprehension. And even as to what we do know of God, our knowledge is but partial and inadequate. We know that God knows, that He feels, that He acts; but as to how He knows, feels, and acts, as to what is distinctive and characteristic of His knowing, feeling, and acting, we have little or no notion. We can _apprehend_ certain attributes of God, but we can _comprehend_, or fully grasp, or definitely image, not one of them. If we could find out God unto perfection in any respect, then, either we must be infinite or God must be finite in that respect. The finite mind can never stretch itself out in any direction until it is coextensive with the Infinite Mind. Man is made in the image of God, but he is not the measure of God. LECTURE IV. NATURE IS BUT THE NAME FOR AN EFFECT WHOSE CAUSE IS GOD. I.