But in reality it is only because our conceptions are finite that we thus look forward to an end even as we seek to trace events back to a beginning. The notion is inconceivable to us that absolutely endless series of change may take place in the future and have taken place in the past; equally inconceivable is the notion that series on series of material combinations, passing onwards to ever higher orders, from planets to suns, from suns to sunsystems, from sun-systems to galaxies, from galaxies to systems of galaxies, from these to higher and higher orders, absolutely without end,-may surround us on every hand. And yet, as I set out by saying, these things are not more inconceivable than infinity of time and infinity of space, while the idea that time and space are finite is not merely inconceivable but opposed directly to what the mind conceives of space and time. It has been said that progression necessarily implies a beginning and an end; but this is not so where the progression relates to absolute space or time. No one can indeed doubt that progression in space is of its very nature limitless. But this is equally true, though not less inconceivable, of time. Progression implies only relative beginning and relative ending; but that there should be an absolute beginning or an absolute end is not merely inconceivable, like absolute eternity, but is inconsistent with the necessary conditions of the progression of time as presented to us by our conceptions. Those who can may find relief in believ ing in absolutely void space and absolutely unoccupied time before some very remote but not infinitely remote epoch,

which may in such belief be called the beginning of allthings; but the void time before that beginning can have had no beginning, unless it were preceded by time not unoccupied by events, which is inconsistent with the supposition. We find no absolute beginning if we look backwards; and looking forwards we not only find an absolute end inconceivable by reason, but revealed religion -as ordinarily interpreted-teaches-that on that side. lies an eternity not of void but of occupied time. The time-intervals, then, which have presented themselves to our contemplation in dealing with the past and future of our earth, being in their nature finite, however vast, are less than the shortest instant in comparison with absolute. time, which-endless itself-is measured by endless cycles of change. And in like manner, the space seemingly infinite from which our solar system has drawn its materials-in other words, the universe as partially revealed to us in the study of the star-depths-is but the merest point by comparison with absolute space. The end, seemingly so remote, to which our earth is tending, the end infinitely more remote to which the solar system is tending, the end of our galaxy, the end of systems of such galaxies as ours-all these endings (each one of which presents itself in turn to our conceptions as the end of the universe itself) are but the beginnings of eras comparable with themselves, even as the beginnings to which we severally trace back the history of our planet, of the planetary system, and of galaxies of such systems, are but the endings of prior conditions which have followed each other in

infinite succession. The wave of life which is now passing over our earth is but a ripple in the sea of life within the solar system; this sea of life is itself but as a wavelet on the ocean of eternal life throughout the universe. Inconceivable, doubtless, are these infinities of time and space, of matter, of motion, and of life. Inconceivable that the whole universe can be for all time the scene of the operation of infinite personal power, omnipresent, allknowing. Utterly incomprehensible how Infinite Purpose can be associated with endless material evolution. But it is no new thought, no modern discovery, that we are thus utterly powerless to conceive or comprehend the idea of an Infinite Being, Almighty, All-knowing, Omnipresent, and Eternal, of whose inscrutable purpose the material universe is the unexplained manifestation. Science is in presence of the old, old mystery; the old, old questions are asked of her," Canst thou by searching find out God? canst thou find out the Almighty unto perfection? It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?" And science answers these questions, as they were answered of old,-" As touching the Almighty, we cannot find Him out."

OF SEEMING WASTES IN NATURE.

It was formerly the custom to regard the study of science as calculated to present to us in a way which all could understand, the wisdom and benevolence of that God in whom we believe. So thoroughly was this accepted, that we find many students of science adopting, almost as a scientific principle-at any rate, as an incontrovertible axiom-this supposed fact. If a choice lay between two explanations of any observed relations, and one explanation seemed to accord well, while the other seemed to accord ill, with conceptions commonly entertained respecting the ways of God, the former explanation was accepted, even though the balance of evidence might be in favour of the latter.

This was true of all departments of science; but perhaps the application of the principle was more remarkable in the case of astronomy than in that of any other subject. It was first taken for granted that the celestial orbs were intended for the support of life; and then that, to this end, they must all be at all times inhabited. We find even the observant Herschel so adapting observed facts respecting the constitution of the sun to the idea that the sun's great mass was intended to be the abode of life, as to lose sight

of evidence which, even in his day, was all but overwhelming against the theory of the sun's habitability. Brewster, in like manner, was misled by similar considerations in such sort as to overlook circumstances which he would scarcely otherwise have omitted to notice. For example, regarding the noble orb of Jupiter, the mighty sweep of its orbit, and the symmetrical scheme of bodies circling round the planet, Brewster inferred that Jupiter was certainly intended to be the abode of life; and forthwith, in his zeal to show the fitness of the planet for the purpose, he neglected to consider the circumstances unfavourable to the theory, the reduced supply of heat from the sun at Jupiter's great distance, the small density of the planet, the deep atmosphere enveloping it, and the signs of disturbances indicating an intense heat in the planet's mass. Nay more still with the excellent purpose of indicating the beneficent supervision exerted by the Almighty to provide for the giant planet of the solar system, Brewster dwelt upon the arrangement made to supply Jupiter with reflected light from the four satellites which circle around him, failing to notice that all these moons, if full at the same time (which they can never be), would not supply Jupiter with one sixteenth part of the light which we receive from our single moon when she is full.* And many other similar cases might be cited from the pages of Brewster, Chalmers, Dick, and others who have advocated the fascinating theory that all the orbs of heaven exist either as the abodes of life, or to support life in other worlds.

*Expanse of Heaven,' pp. 86, et seq.