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The Christian Philosopher; or, Science and Religion

Note VI, p. 89.—On a Plurality of Worlds

Note VI, p. 89.—On a Plurality of Worlds

The doctrine of a plurality of worlds is now admitted as highly probable, both by philosophers and by enlightened divines. But it has been admitted by many persons on grounds that are too general and vague, and, consequently, a full con- page 152 viction of its truth is seldom produced in the mind. In different parts of the preceding volume, I have all along taken it for granted, because I consider it as susceptible of a moral demonstration.—The following heads of argument, were they fully illustrated, would go far to carry demonstration to the mind on this subject; namely, That there are numerous bodies in the universe of a bulk sufficient to contain myriads of intelligent beings, and to afford them enjoyment—that there appears, in the constitution of many of these bodies, a variety of arrangements evidently adapted to this end—that, in relation to the planets of our system, there are many circumstances which bear a striking resemblance to the constitution of our globe and its appendages. They have annual and diurnal motions, moons, atmospheres, mountains, and vales—that light, and heat, and color, appear to be distributed throughout the regions of immensity; and that these agents can have a relation only to the necessities and the happiness of organized intelligences—that every part of nature, so far as our observations on the surface of this globe extend, appears to exist solely for the sake of sentient beings—that this doctrine is more worthy of the Infinite Creator, and gives us a more glorious and magnificent idea of his nature, than to suppose his benevolent regards confined to the globe on which we dwell. When these and a variety of other arguments are considered, in connection with the Wisdom and other attributes of the Deity, they amount not only to a high degree of probability, but to something approaching to a moral demonstration. But to illustrate these arguments in minute detail, so as to make a convincing impression on the mind, would require a volume of a considerable size. The Author flatters himself he has some original thoughts on this subject, which may probably see the light, should the present work meet with public acceptance. There is no work in our language, which takes an extensive view of this subject, in connection with the attributes of Deity and the intimations contained in Divine Revelation. Fontenelle's “Plurality of Worlds,” contains a number of ingenious reasonings; but he treats the subject in too light and flippant a manner, and without the least reference to a Supreme Intelligence. The celebrated Huygens, in his “Cosmotheoros,” instead of attempting to prove the doctrine of a plurality of worlds, takes it for granted, and indulges chiefly in conjectures respecting the organical structure and faculties of their inhabitants.*

That the Scriptures are silent on this head, has been assumed by some as a presumptive argument that this doctrine was without solid foundation. I have already endeavored to show that this assumption is unfounded? A plurality of worlds is more than once asserted in Scripture, and in numerous passages is evidently taken for granted. Celestial intelligences are represented as ascribing “glory, honor, wisdom, and power” to the King of heaven, “because he hath created all things, and because they perceive his works to be ‘great and marvelous.”’ But if all the great globes in the firmament were only so many frightful deserts, destitute of inhabitants, such a universe could never inspire superior intelligences with admiration of the wisdom of the Creator. For wisdom consists in proportioning means to ends; but, in the case supposed, there would be no proportion between the means and the end The means are indeed great and astonishing; bu no end appears to justify such a display of creating energy.—The Psalmist, when he contemplated the heavens, was so affected with the idea of the immense population of the universe, that he seems to have been almost afraid lest he should be overlooked amidst the immensity of beings that are under the superintendence of God: “When I consider thy heavens—what is man that thou art mindful of him!” There would be no propriety nor emphasis in this exclamation, if the heavenly orbs were devoid of inhabitants; for, if no intelligent beings exist beside man, and a colony of angels, it would not appear wonderful that the Creator should exercise a particular care over the one-half of his intelligent offspring. But if we conceive the universe as composed of ten thousand times ten thousand worlds peopled with myriads of intellectual beings of various orders, the sentiments of admiration implied in the passage is extremely natural and emphatic, and conveys to us an impressive idea of the Intelligence, the Beneficence, and the Condescension of the Founder and Governor of all worlds.

* Since the first editions of this work were published, the author has fully illustrated the topics above stated, along with other kindred subjects, in his volumes entitled “Celestial Scenery,” and “The Sidereal Heavens,” which are embellished with numerous engravings.

See p. 89.