paratively most gross in their faculty—so much so, that there are, as is well know, myriads even of material existences, that are imperceptible to them. The very atmosphere about us, which we feel, and at times very powerfully, is yet invisible to us. What multitudes, too, of living and organised beings, animalculæ, do we know to exist, quite invisible to our unaided sight; and by analogy, we may presume the existence of other multitudes, quite beyond the reach of our finest glasses. Thus, then, we have proof that both life and organised forms may exist, though quite invisible to us. Yet, these are only material, existences. When, then, we rise, or rather retreat, into the still more interior and delicate sphere of spiritual existences, what difficulty is there in believing that, notwithstanding their invisibility,—there, too, exist both life and organism? and thence ascending still higher to the Divine, there is to the reflecting mind little difficulty in believing in the existence of a Personal God, although invisible.
From simple and obvious considerations such as these, every one may convince himself of the existence of the Divine Being:—though a far higher ground for belief, is the mind's inward perception of this great truth, impressed there by our God Himself. Hence, as before observed, few human beings have been found, so gross of perception as to deny the Divine existence. But this state of mere non-denial, is, as already remarked, a distinct thing from true acknowledgment. That real acknowledgment, which not only accepts the fact of the existence of God, but perceives and confesses His attributes of love, wisdom, and omnipotence, and His consequent daily providence, can
