Part 12 (1/2)

Were the sun, which enlightens this part of the creation, with all the host of planetary worlds that move about him, utterly extinguished and annihilated, they would not be missed more than a grain of sand upon the sea-sh.o.r.e. The s.p.a.ce they possess is so exceedingly little in comparison of the whole, it would scarce make a blank in creation. The chasm would be imperceptible to an eye that could take in the whole compa.s.s of nature, and pa.s.s from one end of creation to the other; as it is possible there may be such a sense in ourselves hereafter, or in creatures which are at present more exalted than ourselves. We see many stars by the help of gla.s.ses, which we do not discover with our naked eyes; and the finer our telescopes are, the more still are our discoveries. Huygenius carries this thought so far, that he does not think it impossible there may be stars whose light is not yet travelled down to us since their first creation. There is no question but the universe has certain bounds set to it; but when we consider that it is the work of infinite power, prompted by infinite goodness, with an infinite s.p.a.ce to exert itself in, how can our imagination set any bounds to it?

To return, therefore, to my first thought, I could not but look upon myself with secret horror, as a being that was not worth the smallest regard of one who had so great a work under his care and superintendency. I was afraid of being overlooked amidst the immensity of nature, and lost among that infinite variety of creatures, which in all probability swarm through all these immeasurable regions of matter.

In order to recover myself from this mortifying thought, I considered that it took its rise from those narrow conceptions which we are apt to entertain of the Divine nature. We ourselves cannot attend to many different objects at the same time. If we are careful to inspect some things, we must of course neglect others. This imperfection which we observe in ourselves is an imperfection that cleaves in some degree to creatures of the highest capacities, as they are creatures, that is, beings of finite and limited natures. The presence of every created being is confined to a certain measure of s.p.a.ce, and consequently his observation is stinted to a certain number of objects. The sphere in which we move, and act, and understand, is of a wider circ.u.mference to one creature than another, according as we rise one above another in the scale of existence. But the widest of these our spheres has its circ.u.mference. When therefore we reflect on the Divine nature, we are so used and accustomed to this imperfection in ourselves, that we cannot forbear in some measure ascribing it to Him in whom there is no shadow of imperfection. Our reason indeed a.s.sures us that his attributes are infinite; but the poorness of our conceptions is such, that it cannot forbear setting bounds to every thing it contemplates, till our reason comes again to our succour and throws down all those little prejudices which rise in us unawares, and are natural to the mind of man.

We shall, therefore, utterly extinguish this melancholy thought of our being overlooked by our Maker in the multiplicity of his works, and the infinity of those objects among which He seems to be incessantly employed, if we consider, in the first place, that He is omnipresent; and in the second, that He is omniscient.

If we consider Him in his omnipresence; his being pa.s.ses through, actuates, and supports the whole frame of nature. His creation, and every part of it, is full of Him. There is nothing He has made that is either so distant, so little, or so inconsiderable, which He does not essentially inhabit. His substance is within the substance of every being, whether material or immaterial, and as intimately present to it as that being is to itself. It would be an imperfection in Him, were He able to move out of one place into another, or to draw himself from any thing He has created, or from any part of that s.p.a.ce which He diffused and spread abroad to infinity. In short, to speak of Him in the language of the old philosophers, He is a being whose centre is everywhere and his circ.u.mference nowhere.

In the second place, He is omniscient as well as omnipresent. His omniscience indeed necessarily and naturally flows from his omnipresence. He cannot but be conscious of every motion that arises in the whole material world which He thus essentially pervades; and of every thought that is stirring in the intellectual world, to every part of which He is thus intimately united. Several moralists have considered the creation as the temple of G.o.d, which He has built, with his own hands, and which is filled with his presence. Others have considered infinite s.p.a.ce as the receptacle, or rather the habitation of the Almighty; but the n.o.blest and most exalted way of considering this infinite s.p.a.ce, is that of Sir Isaac Newton, who calls it the _se sorium_ of the G.o.dhead. Brutes and men have their _sensoriola_, or little _sensoriums_, by which they apprehend the presence and perceive the actions of a few objects that lie contiguous to them. Their knowledge and observation turn within a very narrow circle. But, as G.o.d Almighty cannot but perceive and know everything in which He resides, infinite s.p.a.ce gives room to infinite knowledge, and is, as it were, an organ to omniscience.

Were the soul separate from the body, and with one glance of thought should start beyond the bounds of the creation, should it millions of years continue its progress through infinite s.p.a.ce with the same activity, it would still find itself within the embrace of its Creator, and encompa.s.sed round with the immensity of the G.o.dhead. While we are in the body, He is not less present with us, because He is concealed from us. ”Oh, that I knew where I might find Him!” says Job. ”Behold I go forward, but He is not there; and backward, but I cannot perceive Him; on the left hand, where He does work, but I cannot behold Him; He hideth himself on the right hand, that I cannot see Him.” In short, reason as well as revelation a.s.sures us that He cannot be absent from us, notwithstanding He is undiscovered by us.

In this consideration of G.o.d Almighty's omnipresence and omniscience, every uncomfortable thought vanishes. He cannot but regard everything that has being, especially such of his creatures who fear they are not regarded by Him. He is privy to all their thoughts, and to that anxiety of heart in particular, which is apt to trouble them on this occasion; for, as it is impossible He should overlook any of his creatures, so we may be confident that He regards, with an eye of mercy, those who endeavour to recommend themselves to his notice, and in unfeigned humility of heart think themselves unworthy that He should be mindful of them.

_Spectator_.

THE MILL STREAM.

[Ill.u.s.tration]

Long trails of cistus flowers Creep on the rocky hill, And beds of strong spearmint Grow round about the mill; And from a mountain tarn above, As peaceful as a dream, Like to a child unruly, Though school'd and counsell'd truly, Roams down the wild mill stream!

The wild mill stream it dasheth In merriment away, And keeps the miller and his son So busy all the day.

Into the mad mill stream The mountain roses fall; And fern and adder's-tongue Grow on the old mill wall.

The tarn is on the upland moor, Where not a leaf doth grow; And through the mountain gashes, The merry mill stream dashes Down to the sea below.

But in the quiet hollows The red trout groweth prime, For the miller and the miller's son To angle when they've time.

Then fair befall the stream That turns the mountain mill; And fair befall the narrow road That windeth up the hill!

And good luck to the countryman, And to his old grey mare, That upward toileth steadily, With meal sacks laden heavily, In storm as well as fair!

And good luck to the miller, And to the miller's son; And ever may the mill-wheel turn While mountain waters run!

MARY HOWITT.

ENVY.