RELATIONS OF TIME AND SPACE. 147 



has none, but ever was, as now, from everlasting. It is in this per- 

 petual precedent, this underived antecedent of the divine pre-exist- 

 ence, that we find the realization of eternity past ; so, too, far beyond 

 the ages to come — innumerable though they may be made by the 

 flight of years, immeasurable though they may be by the flight of 

 centuries — must still continue the ceaseless, unalterable being of Him 

 who alone hath immortality underived, and in that is eternity future. 



Now it is the combination of both of these, nothing less tlaan this, 

 nothing short of it, that constitutes for us the absolute iuflnite of 

 duration ; that is, from everlasting to everlasting. Dividing the two 

 eternities, as it wfere, the one from the other, in all worlds at once 

 stands the instantaneous present. Thus it was from the first moment 

 of the existence of the first created being, or thing, and thus it will 

 be when the present system of things, like a worn-out garment, is, as 

 it were, folded up and laid aside. Through the ever-present now, the 

 eternity future flows by, and in the metaphorical sense is transferred, 

 moment by moment, to the eternity past. We recognize this fact 

 even in our ordinary language ; thus we say when to-morrow comes 

 [to us] and not when Ave come to to-morrow. 



We are now somewhat prepared to discuss the question whether, if 

 all the material creation were annihilated, what might be called space 

 would remain ? On the one hand it would seem that it would not be 

 so, because the outside of this block, for instance, is not somewhat, 

 but only somewhere, and disappears when the block is removed. 

 Hence, we might conclude that what is still more complete outside 

 .would disappear if all else were gone. On the other hand, the outside 

 of this block has a dependent existence. It goes with the block, 

 though it cannot exist by itself. Wherever the block goes the outside 

 goes with it. But the block occupies a portion of space and leaves it 

 behind when it is removed to another. Hence, if all else were gone 

 it would seem as if space must still exist. Now the statement that 

 if all the visible creation were removed, there would still be room for 

 another, proves nothing. It but argues that if there were another 

 creation it would exist as now in space. But it does not show what 

 would happen if all these things were gone, or in the absence of 

 everything tangible. This is a matter so far beyond the pale of our 

 experience we can assert nothing with respect to it. We care not, 

 however, whether this question be decided in the one way or the 

 other ; but we most uncompromisingly assert that space cannot exist 

 independent of the great First Cause, from whom not merely all things 

 were created, but by whom they also consist ; who has not merely 

 made these things luliat they are, but as they are. On Him are de- 

 pendent not only all things but all relations of things. 



Could space, indeed, exist by itself? It would be a thing by itself 

 and not a relation of things ; then must it also be independent, and 

 if it were independent it would be self-existent ; if self-existent it 

 would be interwoven with the existence of the Almighty. We know, 

 therefore, of no space which is not pervaded by His presence, as we 

 know of no eternity which He inhabiteth not. 



Let us, for a moment, compare and contrast finite with the infinite 



