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It is possible to measure man against the universe on more than one scale, and the result will be strikingly different according to the scale which we use.

1. The scale of space and time. How instantaneously, how inexpressibly, are we dwarfed by the result! What are we but microscopical insects, crawling in indistinguishable multitude upon the face of a planet, which, in comparison with the countless orbs of space, is itself no more than a grain of stardust? We can reduce astronomical results to figures, but to all this the mind responds by no adequate effort of conception. So also it is with periods of time. I am not sure that we do not feel our littleness more when we think of the thousand millions of living beings on the earth now, and of the thousand times a thousand millions who have mouldered into its elemental dust. We may heap figure upon figure to express our physical insignificance, and we shall not find the level of our nothingness.

2. There is a radical distinction between man and the universe. It is a necessity of man's nature to divide the whole vast sum of things into two marvellously unequal parts — himself, and all that is not himself. The sense of personality, this discrimination between the I and the not I, is so strong and fundamental, that it requires, in most of us, an effort to take the other view, and to consider ourselves as a minute and undivided part of the whole. The moment you introduce the ideas of personality and consciousness, it becomes necessary to measure the relations between man and the universe on quite a new scale. Thought has no magnitude. When we apply the words greater and less to feeling, it is only by way of metaphor. Whatever lives the life of consciousness and reflection, though never so feebly, is separated by an immeasurable gulf from that which simply exists, unwitting of its own existence. This fact of reflective consciousness would seem strange and significant enough, if it implied no more than the power of simply cutting ourselves off from the universe, and so recognising ourselves. But it becomes stranger and more significant still, when it is seen to involve the power of setting up the "I" over against the "All," and, weak, ignorant, transitory, as each one of us is, of distinctly comprehending the vast and complex totality of which we form a most minute and undistinguished part. Compare me with the universe on the physical side, and words are utterly powerless to express the inconceivable contrast of greatness and littleness. But think of one philosopher bringing into correlation to the same law the falling apple and the revolving worlds, and another reducing to theoretic uniformity the speed at which the planets circle in their courses, and a third demonstrating, with glass of new magic, the constituents of the solar atmosphere, and you will see how there can be no comparison between that which thinks and that which simply is. If, on the one hand, nature is our irresponsible tyrant, on the other, we are masters of nature. This is much more the case when we bring within our survey the moral element. How decisively this moral element differentiates man from nature. Take humanity out of the universe, and it is neither moral nor immoral, it is simply natural. The world of morals is emphatically human, and as emphatically not material. It is in connection with human morality alone that what I may call the moral indifference of nature receives some measure of explanation. There is a further sense, in which both man and the universe may be said to receive and reflect God, and so in this highest capacity of being to be again at one. And yet while this is so, at no point is the difference between them more radical; for the reflection of mind in matter is another and less thing than the reflection of mind in mind. The world reveals God without knowing Him: but man consciously receives God as a Divine guest, and feels His vivifying and purifying presence. The pure heart sees, and knows, and welcomes God. The keen conscience leaps up to answer His least command. The disciplined will submits, and rejoices in submission. The fine life lives in the Divine and eternal life, and is unspeakably content.

(C. Beard, B. A.)

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KJV: When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained;

WEB: When I consider your heavens, the work of your fingers, the moon and the stars, which you have ordained;