insignificance of man and his dwelling-place, the earth, in comparison with it, an insignificance vastly increased if not only the planets of the solar system, but also those which circle around the myriads of suns, are also theatres of life. And these persons are further disquieted because the very same facts are used by sceptics of various kinds in their attacks upon Christianity. Such writers point out the irrationality and absurdity of supposing that the Creator of all this unimaginable vastness of suns and systems, filling for all we know endless space, should take any special interest in so mean and pitiful a creature as man, the imperfectly developed inhabitant of one of the smaller worlds attached to a second or third-rate sun, a being whose whole history is one of war and bloodshed, of tyranny, torture, and death; whose awful record is pictured by himself in such books as Josephus' History of the Jews, the Decline and Fall of the Roman Empire, and even more forcibly summarised in that terrible picture of human fiendishness and misery, The Martyrdom of Man; while their character is indicated by one of the kindest and simplest of their poets in the restrained but expressive lines:—

It is for such a being as this, they say, that God should have specially revealed His will some thousands of years ago, and finding that His commands were not obeyed, His will not fulfilled, yet ordained for their benefit the necessarily unique sacrifice of His Son, in order to save a small portion of these 'miserable sinners' from the natural and well-deserved consequence of their stupendous follies, their unimaginable crimes? Such a belief they maintain is too absurd, too incredible, to be held by any rational being, and it becomes even less credible and less rational if we maintain that there are countless other inhabited worlds.

It is very difficult for the religious man to make any adequate reply to such an attack as this, and as a result many have felt their position to be untenable and have accordingly lost all faith in the special dogmas of orthodox Christianity. They feel themselves really to be between the horns of a dilemma. If there are myriads of other worlds, it seems incredible that they should each be the object of a special revelation and a special sacrifice. If, on the other hand, we are the only intelligent beings that exist in the material universe, and are really the highest creative product of a Being of infinite wisdom and power, they cannot but wonder at the vast apparent disproportion between the Creator and the created, and are sometimes driven to Atheism from the hopelessness of comprehending so mean and petty a result as the sole outcome of infinite power.

Whewell tells us that the great preacher, Dr. Chalmers, in his Astronomical Discourses, attempted a reply to these difficulties, but, in his opinion, not a very successful one; and a large part of his own work is devoted to the same purpose. His main point seems to be that we know too little of the universe to arrive at any definite conclusions on the question at issue, and that any ideas that we may have as to the purposes of the Creator in forming the vast system we see around us are almost sure to be erroneous. We must therefore be content to remain ignorant, and must rest satisfied in the belief that the Creator had a purpose although we are not yet permitted to know what it was. And to those who urge that in other worlds there may be other laws of nature which may render them quite as habitable by intelligent beings as our world is for us, he replies, that if we are to suppose new laws of nature in order to render each planet habitable, there is an end of all rational inquiry on the subject, and we may maintain and believe that animals may live on the moon without air or water, and on the sun exposed to heat which vaporises earths and metals.

His concluding argument, and perhaps one of his strongest, is that founded upon the dignity of man, as conferring a pre-eminence upon the planet which has produced him. 'If,' he says, 'man be not merely 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 then, addressing the religious world, he urges that, if, as they believe, God has redeemed man by the sacrifice of His Son, and has given to him a revelation of His will, then indeed no other conception is possible than that he is the sole and highest product of the universe. '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.' Then with a chapter on 'The Unity of the World,' and one on 'The Future,' neither of which contains anything which adds to the force of his argument, the book ends.

The publication of this able if rather vague and diffuse work, contesting popular opinions, was followed by a burst of indignant criticism on the part of a man of considerable eminence in some branches of physics—Sir David Brewster, but who was very inferior, both in general knowledge of science and in literary skill, to the writer whose views he opposed. The purport of the book in which he set forth his objections is indicated by its title—More Worlds than One, the Creed of the Philosopher and the Hope of the Christian. Though written with much force and conviction it appeals mainly to religious prejudices, and assumes throughout that every planet and star is a special creation, and that the peculiarities of each were designed for some special purpose. 'If,' he says, 'the moon had been destined to be merely a lamp to our earth, there was no occasion to variegate its surface with lofty mountains and extinct volcanoes, and cover it with large patches of matter that reflect different quantities of light and give its surface the appearance of continents and seas. It would have been a better lamp had it been a smooth piece of lime or of chalk.' It is, therefore, he thinks, prepared for inhabitants; and then he argues that all the other satellites are also inhabited. Again he says that 'when it was found that Venus was about the same size as the Earth, with mountains and valleys, days and nights, and years analogous to our own, the absurdity of believing that she had no inhabitants, when no other rational purpose could be assigned for her creation, became an argument of a certain amount that she was, like the Earth, the seat of animal and vegetable life.' Then, when it was found that Jupiter was so gigantic 'as to require four moons to give him light, the argument from analogy that he was inhabited became stronger also, because it extended to two planets.' And thus each successive planet having certain points of analogy with the others becomes an additional argument; so that when we take account of all the planets, with atmosphere, and clouds, and arctic snows, and trade-winds, the argument from analogy becomes, he urges, very powerful;—'and the absurdity of the opposite opinion, that planets should have moons and no inhabitants, atmospheres with no creatures to breathe in them, and currents of air without life to be fanned, became a formidable argument which few minds, if any, could resist.'

The work is full of such weak and fallacious rhetoric and even, if possible, still weaker. Thus after describing double stars, he adds—'But no person can believe that two suns could be placed in the heavens for no other purpose than to revolve round