SOME of us limit, and lightly toy with the Creator's attributes: profess to scale the awful heights of infinity, and to build a godless world by means of a sufficiently enlightened human intellect. Now, while we would not fix any limit to the knowledge which we may acquire as to the constitution of matter, nevertheless, far as we may manage to go, something will lie beyond. No doubt a particle of matter is less complex than the universe, but that particle, all in all, is infinite, and who shall compare the two? Suppose we have compared them, it is simply preposterous to imagine that we shall ever scientifically trace the continuity of molecular processes into the phenomena of consciousness; therefore, it can never be proved that "matter is the origin of all that exists." It is certain that, even within our natural bodies, we possess a consciousness which cannot be materially explained; and that this consciousness makes itself at home in other and wider worlds where only pure spirits dwell.

Other men, thinking thereby to honour the Almighty, speak of the universe as created by the breath, fashioned by the touch, and launched from the hand of God: likening Him to a mechanic, and His work to a machine. Whereas, the phenomena of the world can only be known as they exist in relation to our intelligence; and the vast synthesis of energies within us, which from infancy till the end of life are in manifold contact with vaster energies without us, can

never be known in objective existence, or as to the nature of their cause, but simply as affecting our consciousness; therefore, to say that Divine energy produced the world by methods analogous to human methods, and that the laws of nature and manifold harmonies of the universe arose from quasi-human volitions, is to err with the materialists, who limit the Divine operation to their own finite conception.

It is quite true, Scripture so describes that portion of the Divine dominions with which we are connected, that for long time most men thought that the world was brought suddenly into existence, and has since remained substantially unaltered. Indeed, past, present, and future are continually spoken of as the now-the present. Things yet to come are often regarded as already existing. The slow operation of many ages is not unfrequently represented as of immediate and quick performance. In prophecy, in poetry, in mystical passages, in parables, the same style prevails. It is, we conceive, the most suitable and simple for the high subject of creation; but as we are informed that the Father worketh till now, and of creative processes proceeding in many other planets, suns, and systems, we must not remain in our former childlike conceptions, but acknowledge that the works of the Almighty are progressive and infinite, that He and they surpass all understanding.

In endeavouring to obtain some conception of that which surpasseth conception, think of time hasting away, preceded and followed evermore and evermore by other time; which, however retraced as to the past, attains no beginning, or extended into the future, finds no end. Represent space enveloping smaller space, itself enclosed by greater and ever greater; yet, wherever the boundary is set, infinity lies beyond, containing all, itself by none contained. Contemplate existences manifold in number, form, degree, vast movements of worlds innumerable. Adding billions of cycles to the past, we are still far off from that beginning when Christ was Son, and worlds had birth (Jno. i. 1-3); and when, at command of Christ our Lord, the mystery of sin shall have been accomplished, its solemn lessons learned, and time no more, then we shall not be at the end, for

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new worlds of fairer form and perfect beauty will own

His sway.

Chastened by these conceptions, enter the threshold of Creation.

Our first step is an enquiry whether any barrier in the past or future stayed, or will stay, the operation and progress of God.

If the world had a beginning, and nevertheless is infinite, then we must suppose that from any instant, say the present, an infinite series of creations has gone forth. This is absurd; for it is the property of an infinite series that neither first nor last can be found. An infinite world-that is a world consisting of infinite parts, requires an eternity for their enumeration. Suppose that the world is not infinite in extent, nor eternal in duration, then we have a pre-existent eternal void in which could be no creation; for why at any one moment more than another? And beyond this world. would be an infinite space, to which the world must have some necessary relation, which is also absurd; for what relation can the world have with nothing?

It may be said, and justly, this language is somewhat paradoxical and inexact, for eternity is not time; neither coming nor departing, it is and for ever. Time is measured by the world's changes, and all duration is comprised in two series, the past and the future. Add these together, and they form time, not eternity. As to space, we conceive of it as involving (we know not why) the essential element of three dimensions; but mathematicians are yet undecided as to whether it has precisely the same properties throughout the universe. An inhabitant in space of two dimensions only would be incapable of appreciating the third dimension, but would certainly feel a difference in passing from his space to other portions which were more curved. "So it is possible that in the rapid march of the solar system through space, we may be gradually passing to regions in which space has not precisely the same properties as we find here-where it may have something in three dimensions analogous to curvature in two dimensions-something, in fact, which will necessarily imply a fourth-dimension change of form in portions of matter,

D

in order that they may adapt themselves to their new locality." Now, with God, the universe is not dual nor fragmentary, but an infinite whole. As to space and time, it corresponds relatively with the Infinity and Eternity of God: therefore, no idea of ours can approach the vastness of creation; and in vain we inflate our conceptions as to the extent of time. The children of imagination are nothing in comparison with the reality. "It is an infinite sphere of which the centre is everywhere, and the circumference nowhere."2 Hence, we conclude that God is for ever, and infinitely all that He is. Creator, He creates eternally. The world is not by caprice, by chance, by hazard, but of reason and purpose Divine. It must stand in our human conception associated with the beginning of revelation as to the eternal Son.

All this is miraculous, but we are told-"Science has no room for miracles, for by miracles we understand an interference of supernatural forces in the natural course of development of matter." Again-" As far as the eye of science has hitherto ranged through nature, no intrusion of purely creative power into any series of phenomena has ever been observed."4 Examining the facts on which such statements are founded, the whole philosophy stands self-convicted of inadequacy. It has no explanation of the origin of things. It does not and cannot formulate the whole series of changes passed through by matter in its passage from the imperceptible to the perceptible, nor from the perceptible to the imperceptible. It begins explanations with existences which already have concrete forms, and leaves off while they still retain those forms. Manifestly such existences had preceding, and will have succeeding histories. The assertion-" There is no interference of supernatural forces in the course of nature"-is based on ignorance of the origin, the continuance, and end of things. It assumes that everything is known, when, in reality, not one thing in the world is fully known, but escapes from our every

1 "Recent Advances in Physical Science," p. 5: P. G. Tait, M.A.

2 Pascal: "Pensées."

3 "The History of Creation," vol. i., p. 60: Prof. Haeckel.

♦“Apology for the Belfast Address,” p. 548.

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research into the unknown. It forgets that "information, however extensive it may become, can never satisfy inquiry; positive knowledge does not, and never can, fill the whole region of possible thought." The protestors against miracles protest too much.

1

Even the method of procedure in the blending of mind and matter in the bodily structure of sentient and rational creatures remains a mystery. Will any one state whether Body is the necessary means of bringing Mind into relationship with space and extension, or of giving it connection with place and time? Will not the explanation require an explanation? What is the link joining the stupendous machinery which traverses the fields of space, wherein worlds are massed into spheres, revolving with double, treble, or manifold measurement of time in diurnal and annual rotation? Have we sufficient knowledge of the cycles of seasons, and of the changing eccentricity of orbits, either to take them out of, or fit them in to, the purposes of universal government? Can we say whether or not the vast horology of nature is a register to spiritual creatures? Can the knowledge of Materialists occupy and monopolise all this sphere? Nay, and yet the mind will continue to dwell upon these things. Thus, at the very threshold of creation, we are met with occurrences which exceed our present experience, and set at nought material philosophy.

Taking nearer things: In what relation do emotions, which are often of the most violent kind, and are neither merely animal nor organic, not purely intellectual nor moral, mingle with other elements of our nature; so that we have sense of fitness, harmony, beauty, sublimity, terror, or their opposites? How do we explain that there is now, and must ever be throughout all future time, an unascertained Something—an Unknown on whom all phenomena and their relations rest? And that at the uttermost reach of discovery there arises, and must ever arise, the question-" What lies beyond?" This, so far as we are concerned, is miraculous, less explainable than would be a voice from the sky. To call it natural is to declare that Nature is a grand miraculous entity. 1 "First Principles:" Herbert Spencer.