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31. If this be so, then the beautiful and regular objects which the telescope reveals to us; Jupiter and his Moons, Saturn and his Rings, the most regular of the Double Stars, Clusters and Nebulæ; cannot reasonably be inferred, because they are beautiful and regular, to be also fields of life, or scenes of thought. They may be, as to the poet's eye they often appear, the gems of the robe of Night, the flowers of the celestial fields. Like gems and like flowers, they are beautiful and regular, because they are brought into being by vast and general laws. These laws, although, in the mind of the Creator, they have their sufficient reason, as far as they extend, may have, in no other region than that which we inhabit, the reason which we seek to discover everywhere, the sustentation of a life like ours. That we should connect with the existence of such laws, the existence of Mind like our own mind, is most natural; and, as we might easily show, is justifiable, reasonable, even necessary. But that we should suppose the result of such laws are so connected with Mind, that wherever the laws gather matter into globes, and whirl it round the central body, there is also a local seat of minds like ours; is an assumption altogether unwarranted; and is, without strong evidence, of which we have as yet no particle, quite visionary.

32. But finally, it may be said that by this our view of the universe, we diminish the greatness of the work of creation, and the majesty of the Creator. Such a view appears to represent the other planets as mere fragments, which have flown off in the fabrication of this our earth, and of the mechanism by which it answers its purpose. Instead of a vast array of completed worlds, we have one world, surrounded by abortive worlds and inert masses. Instead of perfection everywhere, we have imperfection everywhere, except at one spot; if even there the workmanship be perfect.

33. To this, the reply is contained in what we have already said: but we may add, that it cannot be wise or right, to prop up our notions of God's greatness, by physical doctrines which will not bear discussion. God's greatness has no need of man's inventions for its support. The very conviction that the Creation must be such as to confirm our belief in the greatness of God, shows that such a belief is more deeply seated than any special views of the structure of the universe, and will triumphantly survive the removal of error in such views. We may add, that till within a few thousand years, this earth, compared with what it now is, having upon it no intelligent beings, might be regarded as an abortive world; that all the parts of the solar system which we can best scrutinize, the moon, and meteoric stones, are inert masses; and further, that there is everywhere the perfection which results from the operation of law, and that that seems to be the perfection with which the Creator is contented.

34. And perhaps, when the view of the universe which we here present has become familiar, we may be led to think that the aspect which it gives to the mode of working of the Creator, is sufficiently grand and majestic. Instead of manufacturing a multitude of worlds on patterns more or less similar, He has been employed in one great work, which we cannot call imperfect, since it includes and suggests all that we can conceive of perfection. It may be that all the other bodies, which we can discover in the universe, show the greatness of this work, and are rolled into forms of symmetry and order, into masses of light and splendor, by the vast whirl which the original creative energy imparted to the luminous element. The planets and the stars are the lumps which have flown from the potter's wheel of the Great Worker;—the shred-coils which, in the working, sprang from His mighty lathe:—the sparks which darted from His awful anvil when the solar system lay incandescent thereon;—the curls of vapor which rose from the great cauldron of creation when its elements were separated. If even these superfluous portions of the material are marked with universal traces of regularity and order, this shows that universal rules are his implements, and that Order is the first and universal Law of the heavenly work.

35. And, that we may see the full dignity of this work, we must always recollect that Man is a part of it, and the crowning part. The workmanship which is employed on mere matter is, after all, of small account, in the eyes of intellectual and moral creatures, when compared with the creation and government of intellectual and moral creatures. The majesty of God does not reside in planets and stars, in orbs and systems; which are, after all, only stone and vapor, materials and means. If, as we believe, God has not only made the material world, but has made and governs man, we need not regret to have to depress any portion of the material world below the place which we had previously assigned to it; for, when all is done, the material world must be put in an inferior place, compared with the world of mind. If there be a World of Mind, that, according to all that we can conceive, must have been better worth creating, must be more worthy to exist, as an object of care in the eyes of the Creator, than thousands and millions of stars and planets, even if they were occupied by a myriad times as many species of brute animals as have lived upon the earth since its vivification. In saying this, we are only echoing the common voice of mankind, uttered, as so often it is, by the tongues of poets. One such speaks thus of stellar systems:

 
Behold this midnight splendor, worlds on worlds;
Ten thousand add and twice ten thousand more,
Then weigh the whole: one soul outweighs them all,
And calls the seeming vast magnificence
Of unintelligent creation, poor.
 

And as this is true of intelligence, with the suggestion which that faculty so naturally offers, of the inextinguishable nature of mind, so is it true of the moral nature of man. No accumulation of material grandeur, even if it fill the universe, has any dignity in our eyes, compared with moral grandeur: as poetry has also expressed:

 
Look then abroad through nature, to the range
Of planets, suns, and adamantine spheres,
Wheeling unshaken through the void immense,
And speak, O man! Can this capacious scene
With half that kindling majesty exalt
Thy strong conception, as when Brutus rose
Refulgent from the stroke of Cæsar's fate
Amid the band of patriots; and his arm
Aloft extending, like eternal Jove
When guilt calls down the thunder, call'd aloud
On Tully's name, and shook his crimson steel,
And bade the Father of his Country, Hail!
For lo! the tyrant prostrate in the dust,
And Rome again is free.
 

This action being taken, as it is here meant to be conceived, for one of the highest examples of moral greatness. And however we may judge of this action, we must allow that the characters which are implied in this praise of it,—the loftiest kinds of moral excellence,—are more suitable to the highest idea of the object and purpose of a Deity creating worlds, than would be any mere material structure of planets and suns, whether kept in their places by adamantine spheres, wheeling unshaken through the void immense, or themselves wheeling unshaken by the power of a universal law. The thoughts of Rights and Obligations, Duty and Virtue, of Law and Liberty, of Country and Constitution, of the Glory of our Ancestors, the Elevation of our Fellow-Citizens, the Freedom and Happiness and Dignity of Posterity,—are thoughts which belong to a world, a race, a body of beings, of which any one individual, with the capacities which such thoughts imply, is more worthy of account, than millions of millions of mollusks and belemnites, lizards and fishes, sloths and pachyderms, diffused through myriads of worlds.

36. We might illustrate this argument further, by taking actions of the moral character of which there will be less doubt. If we look at the great acts which render Greece illustrious and interesting in our eyes,—such as the death of Socrates, for instance, the triumph of a reverence for Law and a love of country;—can we think it any real diminution of the glory of the universe, if we are reduced to the necessity of rejecting the belief in a multitude of worlds, which though, it may be, peopled with lower animals, contain none endowed with any higher principle than hunger and thirst?

37. That the human race possesses a worth in the eyes of Reason beyond that which any material structure, or any brute population can possess, might be maintained on still higher and stronger grounds; namely, on religious grounds: but we do not intend here to dwell on that part of the subject. If man be, not merely (and he alone of all animals) capable of Virtue and Duty, of Universal Love and Self-Devotion, but be also immortal; if his being be of infinite duration, his soul created never to die; then, indeed, we may well say that one soul outweighs the whole unintelligent creation. And if the Earth have been the scene of an action of Love and Self-Devotion for the incalculable benefit of the whole human race, in comparison with which the death of Socrates fades into a mere act of cheerful resignation to the common lot of humanity; and if this action, and its consequences to the whole race of man, in his temporal and eternal destiny, and in his history on earth before and after it, were the main object for which man was created, the cardinal point round which the capacities and the fortunes of the race were to turn; then indeed we see that the Earth has a pre-eminence in the scheme of creation, which may well reconcile us to regard all the material splendor which surrounds it, all the array of mere visible luminaries and masses which accompany it, as no unfitting appendages to such a drama. The elevation of millions of intellectual, moral, religious, spiritual creatures, to a destiny so prepared, consummated, and developed, is no unworthy occupation of all the capacities of space, time, and matter. And, so far as any one has yet shown, to regard this great scheme as other than the central point of the divine plan; to consider it as one part among other parts, similar, co-ordinate, or superior; involves those who so speculate, in difficulties, even with regard to the plan itself, which they strive in vain to reconcile; while the assumption of the subjects of such a plan, in other regions of the universe, is at variance with all which we, looking at the analogies of space and time, of earth and stars, of life in brutes and in man, have found reason to deem in any degree probable.

38. And thus that conjecture of the Plurality of Worlds, to which a wide and careful examination of the physical constitution of the Universe supplied no confirmation, derives also little support from a contemplation of the Design which the Creator may be supposed to have had in the work of the Creation; when such Design is regarded in a comprehensive manner, and in all its bearings. Such a survey seems to speak rather in favor of the Unity of the World, than of a Plurality of Worlds. A further consideration of the intellectual, moral, and religious nature of man may still further illustrate this view; and with that object, we shall make a few additional remarks.

CHAPTER XII

THE UNITY OF THE WORLD

1. The two doctrines which we have here to weigh against each other are the Plurality of Worlds, and the Unity of the World. In so saying, we include in our present view, a necessary part of the conception of a World, a collection of intelligent creatures: for even if the suppositions to which we have been led, respecting the kind of unintelligent living things which may inhabit other parts of the Universe, be conceived to be probable; such a belief will have little interest for most persons, compared with the belief of other worlds, where reside intelligence, perception of truth, recognition of moral Law, and reverence for a Divine Creator and Governor. In looking outwards at the Universe, there are certain aspects which suggest to man, at first sight, a conjecture that there may be other bodies like the Earth, tenanted by other creatures like man. This conjecture, however, receives no confirmation from a closer inquiry, with increased means of observation. Let us now look inwards, at the constitution of man; and consider some characters of his nature, which seem to remove or lessen the difficulties which we may at first feel, in regarding the Earth as, in a unique and special manner, the field of God's Providence and Government.

2. In the first place, the Earth, as the abode of man, the intellectual creature, contains a being, whose mind is, in some measure, of the same nature as the Divine Mind of the Creator. The Laws which man discovers in the Creation must be Laws known to God. The truths,—for instance the truths of geometry,—which man sees to be true, God also must see to be true. That there were, from the beginning, in the Creative Mind, Creative Thoughts, is a doctrine involved in every intelligent view of Creation.

3. This doctrine was presented by the ancients in various forms; and the most recent scientific discoveries have supplied new illustrations of it. The mode in which Plato expressed the doctrine which we are here urging was, that there were in the Divine Mind, before or during the work of creation, certain archetypal Ideas, certain exemplars or patterns of the world and its parts, according to which the work was performed: so that these Ideas or Exemplars existed in the objects around us being in so many cases discernible by man, and being the proper objects of human reason. If a mere metaphysician were to attempt to revive this mode of expressing the doctrine, probably his speculations would be disregarded, or treated as a pedantic resuscitation of obsolete Platonic dreams. But the adoption of such language must needs be received in a very different manner, when it proceeds from a great discoverer in the field of natural knowledge: when it is, as it were, forced upon him, as the obvious and appropriate expression of the result of the most profound and comprehensive researches into the frame of the whole animal creation. The recent works of Mr. Owen, and especially one work, On the Nature of Limbs, are full of the most energetic and striking passages, inculcating the doctrine which we have been endeavoring to maintain. We may take the liberty of enriching our pages with one passage bearing upon the present part of the subject.

"If the world were made by any antecedent Mind or Understanding, that is by a Deity, then there must needs be an Idea and Exemplar of the whole world before it was made, and consequently actual knowledge, both in the order of Time and Nature, before Things. But conceiving of knowledge as it was got by their own finite minds, and ignorant of any evidence of an ideal Archetype for the world or any part of it, they [the Democritic Philosophers who denied a Divine Creative Mind] affirmed that there was none, and concluded that there could be no knowledge or mind before the world was, as its cause." Plato's assertion of Archetypal Ideas was a protest against this doctrine, but was rather a guess, suggested by the nature of mathematical demonstration, than a doctrine derived from a contemplation of the external world.

"Now however," Mr. Owen continues, "the recognition of an ideal exemplar for the vertebrated animals proves that the knowledge of such a being as Man must have existed before Man appeared. For the Divine Mind which planned the Archetypal also foreknew all its modifications. The Archetypal Idea was manifested in the flesh under divers modifications upon this planet, long prior to the existence of those animal species which actually exemplify it. To what natural or secondary causes the orderly succession and progression of such organic phenomena may have been committed, we are as yet ignorant. But if without derogation to the Divine Power, we may conceive such ministers and personify them by the term Nature, we learn from the past history of our globe that she has advanced with slow and stately steps, guided by the archetypal light amidst the wreck of worlds, from the first embodiment of the vertebrate idea, under its old ichthyic vestment, until it became arrayed in the glorious garb of the human form."

4. Law implies a Lawgiver, even when we do not see the object of the Law; even as Design implies a Designer, when we do not see the object of the Design. The Laws of Nature are the indications of the operation of the Divine Mind; and are revealed to us, as such, by the operations of our minds, by which we come to discover them. They are the utterances of the Creator, delivered in language which we can understand; and being thus Language, they are the utterances of an Intelligent Spirit.

5. It may seem to some persons too bold a view, to identify, so far as we thus do, certain truths as seen by man, and as seen by God:⁷³—to make the Divine Mind thus cognizant of the truths of geometry, for instance. If any one has such a scruple, we may remark that truth, when of so luminous and stable a kind as are the truths of geometry, must be alike Truth for all minds, even for the highest. The mode of arriving at the knowledge of such truths, may be very different, even for different human minds;—deduction for some;—intuition for others. But the intuitive apprehension of necessary truth is an act so purely intellectual, that even in the Supreme Intellect, we may suppose that it has its place. Can we conceive otherwise, than that God does contemplate the universe as existing in space, since it really does so;—and subject to the relations of space, since these are as real as space itself? We are well aware that the Supreme Being must contemplate the world under many other aspects than this;—even man does so. But that does not prevent the truths, which belong to the aspect of the world, contemplated as existing in space, from being truths, regarded as such, even by the Divine Mind.

6. If these reflections are well founded, as we trust they will, on consideration, be seen to be, we may adopt many of the expressions by which philosophers heretofore have attempted to convey similar views; for in fact, this view, in its general bearing at least, is by no means new. The Mind of Man is a partaker of the thoughts of the Divine Mind. The Intellect of Man is a spark of the Light by which the world was created. The Ideas according to which man builds up his knowledge, are emanations of the archetypal Ideas according to which the work of creation was planned and executed. These, and many the like expressions, have been often used; and we now see, we may trust, that there is a great philosophical truth, which they all tend to convey; and this truth shows at the same time, how man may have some knowledge respecting the Laws of Nature, and how this knowledge may, in some cases, seem to be a knowledge of necessary relations, as in the case of space.⁷⁴

7. Now, the views to which we have been led, bear very strongly upon that argument. For if man, when he attains to a knowledge of such laws, is really admitted, in some degree, to the view with which the Creator himself beholds his creation;—if we can gather, from the conditions of such knowledge, that his intellect partakes of the Nature of the Supreme Intellect;—if his Mind, in its clearest and largest contemplations, harmonizes with the Divine Mind;—we have, in this, a reason which may well seem to us very powerful, why, even if the Earth alone be the habitation of intelligent beings, still, the great work of Creation is not wasted. If God have placed upon the earth a creature who can so far sympathize with Him, if we may venture upon the expression;—who can raise his intellect into some accordance with the Creative Intellect; and that, not once only, nor by few steps, but through an indefinite gradation of discoveries, more and more comprehensive, more and more profound; each, an advance, however slight, towards a Divine Insight;—then, so far as intellect alone (and we are here speaking of intellect alone) can make Man a worthy object of all the vast magnificence of Creative Power, we can hardly shrink from believing that he is so.

8. We may remark further, that this view of God, as the Author of the Laws of the Universe, leads to a view of all the phenomena and objects of the world, as the work of God; not a work made, and laid out of hand, but a field of his present activity and energy. And such a view cannot fail to give an aspect of dignity to all that is great in creation, and of beauty to all that is symmetrical, which otherwise they could not have. Accordingly, it is by calling to their thoughts the presence of God as suggested by scenes of grandeur or splendor, that poets often reach the sympathies of their readers. And this dignity and sublimity appear especially to belong to the larger objects, which are destitute of conscious life; as the mountain, the glacier, the pine-forest, the ocean; since in these, we are, as it were, alone with God, and the only present witnesses of His mysterious working.

9. Now if this reflection be true, the vast bodies which hang in the sky, at such immense distances from us, and roll on their courses, and spin round their axles with such exceeding rapidity; Jupiter and his array of Moons, Saturn with his still larger host of Satellites, and with his wonderful Ring, and the other large and distant Planets, will lose nothing of their majesty, in our eyes, by being uninhabited; any more than the summer-clouds, which perhaps are formed of the same materials, lose their dignity from the same cause;—any more than our Moon, one of the tribe of satellites, loses her soft and tender beauty, when we have ascertained that she is more barren of inhabitants than the top of Mount Blanc. However destitute the planets and moons and rings may be of inhabitants, they are at least vast scenes of God's presence, and of the activity with which he carries into effect, everywhere, the laws of nature. The light which comes to us from them is transmitted according to laws which He has established, by an energy which He maintains. The remotest planet is not devoid of life, for God lives there. At each stage which we make, from planet to planet, from star to star, into the regions of infinity, we may say, with the patriarch, "Surely God is here, and I knew it not." And when those who question the habitability of the remote planets and stars are reproached as presenting a view of the universe, which takes something from the magnificence hitherto ascribed to it, as the scene of God's glory, shown in the things which He has created; they may reply, that they do not at all disturb that glory of the creation which arises from its being, not only the product, but the constant field of God's activity and thought, wisdom and power; and they may perhaps ask, in return, whether the dignity of the Moon would be greatly augmented if her surface were ascertained to be abundantly peopled with lizards; or whether Mount Blanc would be more sublime, if millions of frogs were known to live in the crevasses of its glaciers.

10. Again: the Earth is a scene of Moral Trial. Man is subject to a Moral Law; and this Moral Law is a Law of which God is the Legislator. It is a law which man has the power of discovering, by the use of the faculties which God has given him. By considering the nature and consequences of actions, man is able to discern, in a great measure, what is right and what is wrong;—what he ought and what he ought not to do;—what his duty and virtue, what his crime and vice. Man has a Law on such subjects, written on his heart, as the Apostle Paul says. He has a conscience which accuses or excuses him; and thus, recognizes his acts as worthy of condemnation or approval. And thus, man is, and knows himself to be, the subject of Divine Law, commanding and prohibiting; and is here, in a state of probation, as to how far he will obey or disobey this Law. He has impulses, springs of action, which urge him to the violation of this Law. Appetite, Desire, Anger, Lust, Greediness, Envy, Malice, impel him to courses which are vicious. But these impulses he is capable of resisting and controlling;—of avoiding the vices and practising the opposite virtues;—and of rising from one stage of Virtue to another, by a gradual and successive purification and elevation of the desires, affections and habits, in a degree, so far as we know, without limit.

11. Now in considering the bearing of this view upon our original subject, we have, in the first place, to make this remark: that the existence of a body of creatures, capable of such a Law, of such a Trial, and of such an Elevation as this, is, according to all that we can conceive, an object infinitely more worthy of the exertion of the Divine Power and Wisdom, in the Creation of the universe, than any number of planets occupied by creatures having no such lot, no such law, no such capacities, and no such responsibilities. However imperfectly the moral law be obeyed; however ill the greater part of mankind may respond to the appointment which places them here in a state of moral probation; however few those may be who use the capacities and means of their moral purification and elevation;—still, that there is such a plan in the creation, and that any respond to its appointments,—is really a view of the Universe which we can conceive to be suitable to the nature of God, because we can approve of it, in virtue of the moral nature which He has given us. One school of moral discipline, one theatre of moral action, one arena of moral contests for the highest prizes, is a sufficient centre for innumerable hosts of stars and planets, globes of fire and earth, water and air, whether or not tenanted by corals and madrepores, fishes and creeping things. So great and majestic are those names of Right and Good, Duty and Virtue, that all mere material or animal existence is worthless in the comparison.

12. But further: let us consider what is this moral progress of which we have spoken;—this purification and elevation of man's inner being. Man's intellectual progress, his advance in the knowledge of the general laws of the Universe, we found reason to believe that we were not describing unfitly, when we spoke of it as bringing us nearer to God;—as making our thoughts, in some degree, resemble His thoughts;—as enabling us to see things as He sees them. And on that account, we held that the placing man, with his intellectual powers, in a condition in which he was impelled, and enabled, to seek such knowledge, was of itself a great thing, and tended much to give to the Creation a worthy end. Now the moral elevation of man's being is the elevation of his sentiments and affections towards a standard or idea, which God, by his Law, has indicated as that point towards which man ought to tend. We do not ascribe Virtue to God, adapting to Him our notions taken from man's attributes, as we do when we ascribe Knowledge to God: for Virtue implies the control and direction of human springs of action;—implies human efforts and human habits. But we ascribe to God infinite Goodness, Justice, and Truth, as well as infinite Wisdom and Power; and Goodness, Justice, Truth, form elements of the character at which man also is, by the Moral Law, directed to aim. So far, therefore, man's moral progress is a progress towards a likeness with God; and such a progress, even more than a progress towards an intellectual likeness with God, may be conceived as making the soul of man fit to endure forever with God; and therefore, as making this earth a prefatory stage of human souls, to fit them for eternity;—a nursery of plants which are to be fully unfolded in a celestial garden.

13. And to this, we must add that, on other accounts also, as well as on account of the capacity of the human soul for moral and intellectual progress, thoughtful men have always been disposed, on grounds supplied by the light of nature, to believe in the existence of human souls after this present earthly life is past. Such a belief has been cherished in all ages and nations, as the mode in which we naturally conceive that which is apparently imperfect and deficient in the moral government of the world, to be completed and perfected. And if this mortal life be thus really only the commencement of an infinite Divine Plan, beginning upon earth and destined to endure for endless ages after our earthly life; we need no array of other worlds in the universe to give sufficient dignity and majesty to the scheme of the Creation.

14. We may make another remark which may have an important bearing upon our estimate of the value of the moral scheme of the world which occupies the earth. If, by any act of the Divine Government, the number of those men should be much increased, who raise themselves towards the moral standard which God has appointed, and thus, towards a likeness to God, and a prospect of a future eternal union with him;—such an act of Divine Government would do far more towards making the Universe a scene in which God's goodness and greatness were largely displayed, than could be done by any amount of peopling of planets with creatures who were incapable of moral agency; or with creatures whose capacity for the development of their moral faculties was small, and would continue to be small till such an act of Divine Government were performed. The Interposition of God, in the history of man, to remedy man's feebleness in moral and spiritual tasks, and to enable those who profit by the Interposition, to ascend towards a union with God, is an event entirely out of the range of those natural courses of events which belong to our subject; and to such an Interposition, therefore, we must refer with great reserve; using great caution that we do not mix up speculations and conjectures of our own, with what has been revealed to man concerning such an Interposition. But this, it would seem, we may say:—that such a Divine Interposition for the moral and spiritual elevation of the human race, and for the encouragement and aid of those who seek the purification and elevation of their nature, and an eternal union with God, is far more suitable to the Idea of a God of Infinite Goodness, Purity, and Greatness, than any supposed multiplication of a population, (on our planet or on any other,) not provided with such means of moral and spiritual progress.