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evidenoes presented, thus far, of the being of God, and of His goodness, wisdom, and power, have been derived, for the most part, from considerations independent of written Revelation. They have been drawn, in the first place, from the contemplation of the material universe, and the order, excellence, and magnificence of the innumerable things that constitute it,—all which proclaim a God: and they have been derived, in the second place, from the survey of the still nobler spiritual universe, or world of mind, as seen by the eye of enlightened reason,—whether as existing in man here upon earth and beheld in his life and works, or in man as a spirit, after he has dropped his garment of clay and entered on the grander life of eternity. In both these universes, the natural and the spiritual, the admirable and wonderful character of the works declares everywhere the Divinity, of the Workman, His infinite goodness, wisdom, and might.

Yet this evidence, though so plain, is still only inference: these, though lucid, are yet but silent, witnesses. "In reason's ear," as the poet affirms, God's works do, indeed, "utter forth a glorious voice:" but man's mind seems to wish for something still more distinct and palpable than this: he longs to hear a voice, such as is addressed not only to the ear of reason, but to the ear of sense. "This awful silence," he exclaims, "terrifies and oppresses me. These outspread works of