of Formosa, or new Atlantis, or Utopia, or Platonic Polity, or something of the like kind. The boldest and most resolute attempts to devise some life different from human life, have not produced anything more different than romance-writers and political theorists have devised as a form of human life. And this being so, there is no more wisdom or philosophy in believing such assemblages of beings to exist in Jupiter or Sirius, without evidence, than in believing them to exist in the island of Formosa, with the like absence of evidence.
11. Any examination of what has been written on this subject would show that, in speculating about moral and intellectual beings in other regions of the universe, we merely make them to be men in another place. With regard to the plants and animals of other planets, fancy has freer play; but man cannot conceive any moral creature who is not man. Thus Fontenelle, in his Dialogues on the Plurality of Worlds, makes the inhabitants of Venus possess, in an exaggerated degree, the characteristics of the men of the warm climates of the earth. They are like the Moors of Grenada; or rather, the Moors of Grenada would be to them as cold as Greenlanders and Laplanders to us. And the inhabitants of Mercury have so much vivacity, that they would pass with us for insane. "Enfin c'est dans Mercure que sont les Petites-Maisons de l'Univers." The inhabitants of Jupiter and Saturn are immensely slow and phlegmatic. And though he and other writers attempt to make these inhabitants of remote regions in some respects superior to man, telling us that instead of only five senses, they may have six, or ten, or a hundred, still these are mere words which convey no meaning; and the great astronomer Bessel had reason to say, that those who imagined inhabitants in the Moon and Planets, supposed them, in spite of all their protestations, as like to men as one egg to another.3
12. But there is one step more, which we still have to make, in order to bring out this difficulty in its full force. As we have said, the moral law has been, to a certain extent, established, developed, and enforced among men. But, as I have also said, looking carefully at the law, and at the degree of man's obedience to it, and at the operation of the sanctions by which it is supported, we cannot help seeing, that man's knowledge of the law is imperfect, his conviction of its authority feeble, his transgressions habitual, their punishment and consequences obscure. When, therefore, we regard God, as the Lawgiver and Judge of man, it will not appear strange to us, that he should have taken some mode of promulgating his Law, and announcing his Judgments, in addition to that ordinary operation of the faculties of man, of which we have spoken. Revealed Religion teaches us that he has done so: that from the first placing of the race of man upon the earth, it was his purpose to do so: that by his dealing with the race of man in the earlier times, and at various intervals, he made preparation for the mission of a special Messenger, whom, in the fulness of time, he sent upon the earth in the form of a man; and who both taught men the Law of God in a purer and clearer form than any in which it had yet been given; and revealed His purpose, of rewards for obedience, and punishments for disobedience, to be executed in a state of being to which this human life is only an introduction; and established the means by which the spirit of man, when alienated from God by transgression, may be again reconciled to Him. The arrival of this especial Messenger of Holiness, Judgment, and Redemption, forms the great event in the history of the earth, considered in a religious view, as the abode of God's servants. It was attended with the sufferings and cruel death of the Divine Messenger thus sent; was preceded by prophetic announcements of his coming; and the history of the world, for the two thousand years that have since elapsed, has been in a great measure occupied with the consequences of that advent. Such a proceeding shows, of course, that God has an especial care for the race of man. The earth, thus selected as the theatre of such a scheme of Teaching and of Redemption, cannot, in the eyes of any one who accepts this Christian faith, be regarded as being on a level with any other domiciles. It is the Stage of the great Drama of God's Mercy and Man's Salvation; the Sanctuary of the Universe; the Holy Land of Creation; the Royal Abode, for a time at least, of the Eternal King. This being the character which has thus been conferred upon it, how can we assent to the assertions of Astronomers, when they tell us that it is only one among millions of similar habitations, not distinguishable from them, except that it is smaller than most of them that we can measure; confused and rude in its materials like them? Or if we believe the Astronomers, will not such a belief lead us to doubt the truth of the great scheme of Christianity, which thus makes the earth the scene of a special dispensation.
13. This is the form in which Chalmers has taken up the argument. This is the difficulty which he proposes to solve; or rather, (such being as I have said the mode in which he presents the subject,) the objection which he proposes to refute. It is the bearing of the Astronomical discoveries of modern times, not upon the doctrines of Natural Religion, but upon the scheme of Christianity, which he discusses. And the question which he supposes his opponent to propound, as an objection to the Christian scheme, is:—How is it consistent with the dignity, the impartiality, the comprehensiveness, the analogy of God's proceedings, that he should make so special and pre-eminent a provision for the salvation of the inhabitants of this Earth, where there are such myriads of other worlds, all of which may require the like provision, and all of which have an equal claim to their Creator's care?
14. The answer which Chalmers gives to this objection, is one drawn, in the first instance, from our ignorance. He urges that, when the objector asserts that other worlds may have the like need with our own, of a special provision for the rescue of their inhabitants from the consequences of the transgression of God's laws, he is really making an assertion without the slightest foundation. Not only does Science not give us any information on such subjects, but the whole spirit of the scientific procedure, which has led to the knowledge which we possess, concerning other planets and other systems, is utterly opposed to our making such assumptions, respecting other worlds, as the objection involves. Modern Science, in proportion as she is confident when she has good grounds of proof, however strange may be the doctrines proved, is not only diffident, but is utterly silent, and abstains even from guessing, when she has no grounds of proof. Chalmers takes Newton's reasoning, as offering a special example of this mixed temper, of courage in following the evidence, and temperance in not advancing when there is no evidence. He puts, in opposition to this, the example of the true philosophical temper,—a supposed rash theorist, who should make unwarranted suppositions and assumptions, concerning matters to which our scientific evidence does not reach;—the animals and plants, for instance, which are to be found in the planet Jupiter. No one, he says, would more utterly reject and condemn such speculations than Newton, who first rightly explained the motion of Jupiter and of his attendant satellites, about which Science can pronounce her truths. And thus, nothing can be more opposite to the real spirit of modern science, and astronomy in particular, than arguments, such as we have stated, professing to be drawn from science and from astronomy. Since we know nothing about the inhabitants of Jupiter, true science requires that we say and suppose nothing about them; still more requires that we should not, on the ground of assumptions made with regard to them, and other supposed groups of living creatures, reject a belief, founded on direct and positive proofs, such as is the belief in the truths of Natural and of Revealed Religion.
15. To this argument of Chalmers, we may not only give our full assent, but we may venture to suggest, in accordance with what we have already said, that the argument, when so put, is not stated in all its legitimate force. The assertion that the inhabitants of Jupiter have the same need as we have, of a special dispensation for their preservation from moral ruin, is not only as merely arbitrary an assumption, as any assertion could be, founded on a supposed knowledge of an analogy between the botany of Jupiter, and the botany of the earth; but it is a great deal more so. There may be circumstances which may afford some reason to believe that something of the nature of vegetables grows on the surface of Jupiter; for instance, if we find that he is a solid globe surrounded by an atmosphere, vapor, clouds, showers. But, as we have already said, there is an immeasurable distance between the existence of unprogressive tribes of organized creatures, plants, or even animals, and the existence of a progressive creature, which can pass through the conditions of receiving, discerning, disobeying, and obeying a moral law; which can be estranged from God, and then reconciled to him. To assume, without further proof, that there are, in Jupiter, creatures of such a nature that these descriptions apply to them, is a far bolder and more unphilosophical assumption, than any
Populäre Vorlesungen über Wissenschaftliche Gegenstände, p. 31.
