INFIDELITY AMONG THE STARS.

A little or superficial knowledge of philosophy may incline a man's mind to Atheism; but depth in philosophy bringeth men's minds about to religion.--BACON.

When skeptics, who are determined not to believe in the Bible, find the historical evidences of its genuineness, authority, and inspiration, impregnable against the a.s.saults of criticism, they turn their attention to some other mode of attack, and of late years have selected their weapons from the physical sciences. The argument thus raised is, that the Bible can not be the Word of G.o.d, because it a.s.serts facts contrary to the teachings of science. Of this warfare Voltaire may be considered the leader, in his celebrated attack on the chemical processes recorded in Scripture; in which he exposed himself to the ridicule of all the chemists and metallurgists in Europe, by denying the possibility of dissolving the golden calf; the solution of gold being actually found in every gilder's shop in Paris, and known even to coiners and forgers, for hundreds of years before he made this notable discovery. The result was ominous.

The whole circle of the sciences has been ransacked for such arguments, and especially has every new discovery been hailed by skeptics as an ally to their cause, until further acquaintance has demonstrated that the stranger, too, was in alliance with religion. Thus, when a few years ago, Geology began to upheave his t.i.tanic form, he was eagerly greeted as a being undoubtedly not of celestial, but rather of subterranean, or even of infernal origin, willing to employ his gigantic powers in the a.s.sault upon heaven, and able to overwhelm the Bible and the Church under the ruins of former worlds. But now that skeptics have discovered the proofs he gives of the presence of the Almighty on this world of ours, they are getting shy of his acquaintance, and are cultivating the society of some still more juvenile visitors from the chambers of animal magnetism and biology. The same scene will doubtless be acted over again; and these infantile strangers, when able to give distinct utterance to the facts of their developed consciousness, will bear testimony to the truth of G.o.d.

Such objections to the Bible are very rarely brought forward by truly scientific men. It is a phenomenon, like the advent of a great comet, to find a man profoundly versed in science attack the Bible. Your third or fourth rate men of learning attain distinction in this field. An anti-Bible writer or lecturer has generally been promoted to that high eminence from the school-room, or the editorial sanctum of an unsuccessful newspaper; or his patients have not sufficiently appreciated his physic; or he has failed in getting a patent right for his wonderful perpetual motion; or possibly he has enlarged his practical knowledge of science in the laboratory of some college, or has had his head turned by being asked to hear the mathematical recitations during the sickness of some professor. But to hear of men like Galileo, Kepler, Boyle, Newton, and Leibnitz, or Lyell, Mantell, Herschel, Aga.s.siz, Hitchc.o.c.k, Faraday, Balbo, Nichol, or Rosse, heading an attack upon Christianity, would be an unprecedented phenomenon. Such men are profoundly impressed with the thorough agreement between the facts of nature rightly observed, and the declarations of the Bible rightly interpreted.

It is equally rare to hear of a specialist in any department of science a.s.sume Atheistic ground in that department; though a few of that cla.s.s are willing to believe that some other department of science, of which they have no personal knowledge, favors Infidelity. Even Huxley, with all his nonsense about the identical composition of the protoplasm of the mutton chop, and that of the lecturer, denies, and disproves, spontaneous generation, and votes in the London School Board for the reading of the Bible. The leading Infidel writers, such as Comte and Spencer, are not distinguished by any personal scientific researches and discoveries; they are merely collectors and retailers, at second-hand, of other men's discoveries. The original scientific explorers and discoverers are few and modest.

Nevertheless, the other cla.s.s, being both the most numerous and the most noisy, make up by loquacity for their deficiency of science, and counterbalance their ignorance by their a.s.surance. Such writers, a.s.suming that they have outstripped all the philosophers of former days, will tell you how foolishly David, and Kepler, and Bacon, and Newton, and Herschel dreamed of the heavens declaring the glory of the Lord, and the firmament showing his handiwork; "while at the present time, and for minds properly familiarized with true astronomical philosophy, the heavens display no other powers than those of natural laws, and no other glory than that of Hipparchus, of Kepler, of Newton, and of all who have helped to discover them." Theology belongs only to the infancy of the human intellect; metaphysical philosophy is the amus.e.m.e.nt of youth; but the full-grown man has learned to relinquish both religion and reason, and comes to the "positive state of science in which the human mind, acknowledging the impossibility of obtaining absolute knowledge, abandons the search after the origin and destination of the universe, and the knowledge of the secret causes of phenomena." The crown of modern science is ultimately to be placed upon the brow of Atheism; but long before that eagerly desired achievement, the old Bible theology is to be buried beyond the possibility of a resurrection, under mountains of natural laws, and monuments of scientific discovery. These a.s.sertions, confidently made, and perseveringly reiterated in the ears of unG.o.dly men ignorant of the facts, of impetuous youths eager to throw off the restraints of religion, of Christians weak in the faith, and even poured into the unsuspecting mind of childhood, produce the most painful results; and it becomes the imperative duty of the bishops of the Church of Christ not to allow them to pa.s.s unchallenged, but to convince the gainsayers, and stop the mouths of these unruly and vain talkers; or, if that be not possible, to make their folly manifest to all men. The implements for such a service are well tried and abundant, and the difficulty lies only in making a proper selection.

At first view, the extinction of religion by science seems very unlikely. It is as unlikely that any thing that an Infidel says about religion should be true, as that a blind man should describe the sun correctly, or even read a chapter accurately, with the book open before him? I shall show you presently that learned Infidels make the grossest blunders respecting the plainest Scripture records of scientific facts.

It is very unlikely that Infidels, who lay no claim to prophetic inspiration, should make any predictions about religion more reliable than those they have been telling so abundantly for two hundred years past, respecting the immediate overthrow of Christianity and the Bible; which, nevertheless, has been going on conquering new kingdoms every year, its missionaries outstripping scientific ardor in exploring the mysteries of African geography, honorably receiving the prizes which the Infidel Volney inst.i.tuted for philological proficiency, and printing Bibles from Voltaire's printing-press. And it is very unlikely that these physical sciences, so long worshipers in the temple of G.o.d, should now become impious; as unlikely as that Hitchc.o.c.k, or McCosh, or Hodge, or Barnes should now, in their old days, renounce the Bible, and blaspheme G.o.d. What! astronomy, and zoology, and botany, and ethnography, that were suckled at the breast of the Bible, raise their hands against the mother that bore them! Incredible! These sciences made an early profession of religion; taught Sabbath-school in the days of Job, Zophar, and Elihu; wrote sacred poetry, and were licensed to preach, in the days of Solomon; poured forth prophetic raptures in the days of Uzziah, Jotham, Ahaz, and Hezekiah; wrote volumes on the politics of Christianity in Babylon, and painted glorious visions of the victories of the Lamb of G.o.d, and dazzling views of the landscapes of paradise restored, in Patmos; employed the gigantic intellect of Newton, the elegant pen of Paley, the eloquence of Chalmers, Herschel's heaven-piercing eye, and Miller's muscular arm, to guard the outer courts of the sanctuary, while they sung sublime anthems to the music of David's harp within. Have they now, after such a life of devotion, relinquished all these sublimities and beat.i.tudes, taken lodgings in the sty, and renounced their faith in G.o.d, and hope of heaven, for the Infidel maxim, "Let us eat and drink, for to-morrow we die?" G.o.d forbid!

On the contrary, all matured science glorifies its Creator.

As a specimen of the testimony of matured science to religion, let us look at the progress of astronomy, as it has successively swept away one Atheistic theory after another, answered anti-Bible objections, and ill.u.s.trated promises couched in heavenly figures, long incomprehensible to the Church. If, in order to present something like a fair outline of the bearings of astronomy on modern Atheism, we should have occasion to repeat, expand, and ill.u.s.trate some things already introduced in previous chapters, the repet.i.tion won't hurt us. A good story is nothing the worse for being twice told; and the story of our opponents is nothing but a ceaseless repet.i.tion of the Atheism of twenty centuries.

The progress of astronomical science has swept away the alleged facts on which all systems of Atheism have been based.

1. _It has refuted the fundamental dogma of Atheism, that the universe is infinite, and therefore self-existent._

The a.s.sertion is confidently made by Atheists and Pantheists, that the universe has no boundaries; not merely none which we can see, but that it actually fills all immensity; suns succeeding suns, and firmament cl.u.s.tering beyond firmament, throughout infinite s.p.a.ce.

It is indispensable for the Atheist not only to a.s.sert, but to prove this to be the fact, if he would convince himself, or any other person, that the universe had no Creator, but exists by the necessity of its own nature; for that which exists by the necessity of its own nature must exist in all time, and in every place. No reason can be given why self-existent suns, planets, and moons should exist in any one portion of s.p.a.ce, and not exist in any other similar portion of s.p.a.ce. For if such a reason could be given, that reason must show a cause for their existence in the one place, and their non-existence in another; and that cause must have existed before the universe, and must have been a cause sufficient to produce the effect. This sufficient cause includes ability to produce, wisdom to arrange, and force to put in motion all the powers of the universe; qualities which reside only in an intelligent being.

This is the cause which the Bible a.s.serts when it says, "In the beginning G.o.d created the heavens and the earth," and which Atheists deny when they a.s.sert that "the universe is eternal and infinite."

Now, this fundamental article of the creed of Infidels is utterly incapable of proof. If the fact were really so, they never could prove it. They acknowledge no revelation from an infinite understanding, but found their belief on the knowledge of a number of finite and ignorant beings. Before they are competent to p.r.o.nounce upon the extent of the universe, they must explore it thoroughly; which, when they shall have done, they will have demonstrated that it has boundaries, seeing they have discovered them; but, if they have not thoroughly explored the universe, they can not say that it is infinite, because they do not know. The very utmost, then, which could possibly be a.s.serted on the matter would be, not that the universe has no boundaries, but that man has never reached them. As in the case of ocean soundings, if we can not find bottom, we are not therefore to conclude that there is none, but that our line is not long enough, or our lead not heavy enough to reach it.

It were a logical absurdity to say, that the whole is greater than the sum of its parts--that any number of finite parts could compose an infinite universe. Each sun or planet is a finite object, and any possible number of them can be counted in a sufficient time. It is impossible that any number can be infinite; for we are not using the word infinite here in the loose sense in which it is used by mathematicians, when they speak of an infinite series; that is, a series which, though it has no end, has a beginning; but in the strict sense of something having neither beginning nor end. A beginning of the universe, either in s.p.a.ce or time, is the very thing the Atheist denies.

The same objection applies to the allegation, that infinite s.p.a.ce is full of ether, air, gas, nebulae, or any other kind of matter. It is an a.s.sertion incapable of proof; and therefore thoroughly unscientific; as all Infidel theories are. But if it could be proven that every part of s.p.a.ce accessible to our telescopes is full of an ether whose undulations transmit light, as we believe it can, that would be only a proof of the finitude of matter. That ether consists of parts whose movements can be measured and numbered; and no possible mult.i.tude of such parts can amount to the infinite.

While reason thus enables us to show this dogma of the infinity of the universe to be theoretically improbable, and logically irrational, science has lately taken a more decisive step, and demonstrated it to be actually false. The universe has boundaries, and we have seen them. The proof is simple, and easily demonstrable. That broad band of luminous cloud which stretches across the heaven, called the Milky Way, consists of millions of stars, so small and distant that we can not see the individual stars, and so numerous that we can not help seeing the light of the ma.s.s; just as you see the outline of the forest at a distance, but are unable to distinguish the individual trees. Besides this ma.s.s of stars to which our solar system belongs, there are thousands of smaller similar clouds in various parts of the heavens, which have successively been shown to consist of mult.i.tudes of stars. But all around these star-clouds the clear blue sky is discovered by the naked eye.

Now, it is easy to perceive, that if all the regions of infinite s.p.a.ce were filled either with self-luminous suns, or planets capable of reflecting light, or luminous nebulae, or comets of gaseous consistency, at such distances as the Milky Way, or any other star-cloud demonstrates to be safe and practicable, we should see no blue sky at all; but the whole vault of heaven would present that whitish light resulting from the mingling of the rays of mult.i.tudes of stars, planets, and comets, which the Milky Way does actually exhibit. No matter how small or how distant these stars, _if they were only infinitely numerous_, it is impossible that there could be any point in the heavens unilluminated by their rays, even although the stars themselves were invisible to our eyes, or even to our telescopes. The whole heaven would be one vast Milky Way. Or rather, as Humboldt reasons, "If the entire vault of heaven were covered with innumerable strata of stars, one behind the other, as with a widespread starry canopy, and light were undiminished in its pa.s.sage through s.p.a.ce, the sun would be distinguished only by its spots, the moon would appear as a dark disc, and amid the general blaze not a constellation would be visible."[186] It would appear also to follow, as a necessary consequence, that such an infinite mult.i.tude of blazing suns must generate a heat compared with which the general conflagration would be cool and comfortable.

But the telescope shows us a state of matters vastly different from this. It shows us, in fact, that s.p.a.ce, so far from being occupied with suns and stars, is mostly empty. Our universe is only a little island in the great ocean of infinite s.p.a.ce.

Though the telescope discovers mult.i.tudes of stars where the naked eye sees none, yet they are, in far the greater number of instances, "_seen projected on a perfectly dark heaven, without any appearance of intermixed nebulosity_."[187] And even through the Milky Way, and the other nebulae, the telescope penetrates, through "_intervals absolutely dark, and completely void of any star, of the smallest telescopic magnitude_."[188] It may a.s.sist us to understand the full import of this declaration, to remember that Lord Rosse's large telescope clearly defines any object on the moon's surface as large as the Custom House.

Its power of penetrating s.p.a.ce surpa.s.ses our power of imagination, but is represented by saying, that light, which flashes from San Francisco to London quicker than you can close your eye and open it again, requires _millions of years_ to travel to our earth from the most distant star-cloud discoverable by this telescope.[189] If a galaxy like this of ours existed anywhere within this amazing distance, that telescope would discover its existence. It has, in fact, augmented the universe visible to us, 125,000,000 times, and thus made us feel that not merely this world, which const.i.tutes our earthly all, and yon glorious sun, which shines upon it, but all the host of heaven's suns, and planets, and moons, and firmaments, which our unaided eyes behold, are but as a handful of the sand of the ocean sh.o.r.e compared with the immensity of the universe. But ever, and along with this, it has shown us the ocean as well as the sh.o.r.e, and revealed boundless regions of darkness and solitude stretching around and far away beyond these islands of existence. The telescope, then, enlarges and confirms our views of the extent of the unoccupied portions of s.p.a.ce.

If there were only one dark point of the heavens no larger than the apparent magnitude of the smallest star, this one unoccupied s.p.a.ce would sufficiently disprove the infinity of the universe, inasmuch as there would be a portion of s.p.a.ce of boundless length, and of a diameter not less than the diameter of the earth's...o...b..t, say 190,000,000 miles, in which stars might exist, as they do in its borders, but yet do not. But the argument becomes utterly overwhelming, when the attempt is made to calculate the proportion of s.p.a.ce occupied by the stars to that left unoccupied. Whether we take Herschel's computation, that the nebulae cover one two hundred and seventieth part of the superficies of the visible heaven,[190] or Struve's supposition of the existence of a star subtending no measurable angle, in every part of the visible sky as large as the surface of the moon, the vast disproportion of the universe, to the s.p.a.ce in which it is placed, forces itself upon our notice. For, upon the largest of these computations, the proportion of existence to empty s.p.a.ce is mathematically proved to be not greater than as the cube of one to the cube of two hundred and sixty-nine; that is to say, there is room for 19,395,109 such universes as this of ours in that small part of infinite s.p.a.ce open to the view of Herschel's telescopes. But when we come to consider the vastness of these regions of darkness, over which no light has traveled for twenty millions of years, and remember also that astronomers have looked clear through the nebulae, and find that they bear no more cubical proportion to the infinite darkness behind them than the sparks of a chimney do to the extent of the sky against which they seem projected, so far from imagining the universe to be infinite, we stand confounded at its relative insignificance, and are convinced that it bears no more proportion to infinite s.p.a.ce than a fishing-boat does to the Atlantic Ocean.

There is no possible evasion of this great fact, by any contradictory hypothesis. It can not be objected "that stars may exist at infinite distances, whose light has not yet reached the limits of our universe."

If they do, they did not exist from eternity, for there is no possible distance over which light could not have traveled, during eternal duration. But their eternal existence is the very thing which the Atheist is concerned to prove. Grant that infinite s.p.a.ce is filled with worlds _which had a beginning_, and their necessary existence instantly falls, and we are compelled to seek for a cause of their beginning of existence; that is to say, a Creator.

Nor will it answer the purpose to say, "that for anything we know to the contrary, these dark regions may be filled with dark stars."

If the fact were so, it is equally fatal to the dogma of self-existence.

Some stars shine; others are dark. Why so? Wherefore this difference?

Variety is an effect, and demands a prior cause. Were there only two stars in the sky, or two substances on the earth, and those unlike in any particular, that plurality, and that variety, would prove that they could not be infinite or self-existent, but dependent upon some cause for their existence, and for their variety of form.

But we do know many things contrary to the notion that the dark regions of infinite s.p.a.ce may be full of dark stars. Light is not the only indication of the presence of a star. The attraction of gravity, which is wholly independent of light, is a proof quite as certain and satisfactory to the astronomer. The presence of stars and planets too faint to be discovered by the naked eye, and of one, the planet Neptune,[191] as far distant from the planet disturbed by its attraction as the earth is from the sun, was ascertained, and its place pointed out by Adams and Le Verrier, _before it was seen_. If the dark interplanetary s.p.a.ces, then, were full of dark attracting bodies, the perturbations of the other planets would discover their existence. So the presence of some invisible stars at much greater distances from their visible a.s.sociates has been discovered by Bessel,[192] and it is quite possible that a dark firmament may yet be discovered, containing as great a number of dark stars as we now behold of luminaries; another group of islets in the ocean of infinite s.p.a.ce. But the very facts which will prove their existence will disprove their infinity; for we can know their presence only by their perturbation of the proper motions of the visible stars; but if infinite s.p.a.ce were full of dark bodies, the visible stars would have no room to move at all. It is easily demonstrable, that if infinite s.p.a.ce were filled with dark stars, the equilibrium and coherence of our galaxy, and of all other cl.u.s.ters of stars, would be destroyed. The existence of nebulae, and cl.u.s.ters, and the revolutions of the binary stars, are conclusive proof that the dark parts of infinite s.p.a.ce are not full of dark attracting bodies.

Nor can the Atheist here raise his usual argument from unknown facts, and say that, "far beyond the range of our most powerful telescopes, a boundless expanse of firmaments may exist." It concerns not our present argument whether such exist or not. Whatsoever discoveries may be made to eternity, of firmaments, ten thousand times ten thousand times larger than we now behold, _they can never bear the smallest proportion to the infinite s.p.a.ce in which they exist_. Beyond these islets will extend gulfs and oceans immeasurable. Our argument, however, has no concern with the unknown possible, but with the actual fact--visible to the naked eye and confirmed by the telescope--that there is a portion of s.p.a.ce in which millions of universes such as this might exist with safety, yet they do not. Worlds, therefore, do not exist by the necessity of their own nature, wherever there is room for them, but must have had some pre-existent, external, and supernatural cause of their existence in this place and not in other places. This implies choice--will--G.o.d.

The physical refutation of the self-existence of the universe is completed by the discovery, _that all the orbs of heaven, as well as the earth, are in motion, and that an orderly and regulated motion_.[193]

The fact need not be ill.u.s.trated, for it is not denied. The consequence is inevitable. That which is self-existent must be unchangeable; for change is an effect, and demands a cause; and the cause must exist before the effect, and produce it. Whatsoever is changeable, then, is a product of a prior cause, and so not self-existent. But every part of the universe is changeable, for it is in motion, which is a change of place; and, therefore, is not self-existent, but the product of a prior cause.

Professor Fick, who was some time since called from Zurich to fill the professorship of physiology at Wurzburg, and who is known by his experiments on muscular physics, in a recent work on the transformation of force, brings out the argument in proof of the non-eternity of our universe in a new form. He shows that heat is continually being lost by radiation; and when mechanical force is converted into heat _some_ of that heat can never be brought back to be mechanical force. And as this change from mechanical force to heat is ever going on, all force must at last turn into heat, in which case all difference of temperature would be lost and universal stagnation and death would be the result. He then concludes in the following words, which we quote from _Nature_, Macmillan's weekly: "We are come to this alternative; either in our highest, or most general, our most fundamental scientific abstractions some great point has been overlooked; or the universe will have an end, and must have had a beginning; could not have existed from eternity, but must at some date, not infinitely distant, have arisen from something not forming part of the chain of natural causes, _i. e._, must have been created."[194]

To this it has been replied, that motion is the normal condition of matter; arising from the force of gravitation, acting in and upon the various bodies composing the universe; and mathematical calculations have been attempted to show how vortices, and spiral motions, could be produced by the force of gravitation, and the mutual resistances of the atoms originally composing the universe.

But this attempt is easily seen to be a failure. The attraction of gravitation alone can not possibly produce any such motion as we behold in the heavens; nor can it originate, nor sustain, any kind of eternal motion whatever. For the attraction of gravitation is always in right lines; but there is no rectilinear motion in the heavens; all celestial motions are curvilinear. Nor can the attraction of gravitation account for the maintenance of any kind of eternal motion. Its tendency is to draw all bodies to the center of gravity, and to keep them there, in one vast heap, by the force of their mutual attraction; thus bringing all motion to an eternal rest.

To this it is now replied that motion is the equivalent of light, heat, electricity, and chemical reaction; all of which are convertible into motion. These are properties of matter, and inseparable from it, and so as eternal as itself.

We have already disproved the eternity of matter; but if, for the sake of argument, it were granted, yet would not the regulated and orderly motions of the universe be thereby accounted for. For these forces either exactly balance the force of gravitation, or they do not. If they do not, and their repulsion prevails, by even the slightest degree, the particles of matter had been driven away into infinite s.p.a.ce millions of years ago, and suns, and planets, and atheistic philosophers, would have vanished like the baseless fabric of a vision. But if the attraction of gravitation had prevailed, by even the weight of an ounce, long ages ago sun, moon and stars would have rushed together into one vast mountain ma.s.s, whose attraction would have been so great, that no living creature could move upon its surface, and whose parts would be compressed into a density compared with which quicksilver would be lighter than cork.

But if, on the other hand, it be alleged, that these inherent forces of matter exactly balance its power of gravitation--with which they have no other apparent relation--then the argument is irresistible, that these grains of sand and drops of water and globes of granite being unequal to such calculations, there was some calculating engineer at work arranging the motions of the stars.

No mechanical law is a sufficient cause for this motion. To allege that a power of orderly, regulated motion--and there is no other sort of motion in heaven or earth--is an inherent property of matter, is simply to insult our common sense, and overturn the foundation of all reason.

For we have no knowledge of matter, and can have none, more certain than we have of the const.i.tution of our own minds, which requires us to trace up every change among material objects to _the energy and will of a person_ capable of planning and effecting the change. To refer us to the law of gravity is not to give us a cause for the motions of the heavenly bodies, but only a _name_; for law is only _a rule of action_. We demand a lawgiver--an agent--a _force_, capable of producing effects. When the law of projectiles makes a cannon-ball, and projects it, we will believe that the law of gravity made the worlds, and moves them.

"Descending within the mind's interior chambers, I find no conviction so sure of the existence of an external world, as is my belief in the reality of _power_--of something that sustains succession, and causes order. Again, then, whence this idea, and what is it? What this attribute with which I endow material laws, and raise them into _forces_? Now, in my apprehension, the strictest scrutiny can not obtain for these inquiries any reply save one; we _primarily_ connect the idea of _power_ with no change or movement, except an act or determination of the FREE WILL; but from such acts, that idea is inseparable. If, therefore, in order to explain the progress of material things, we require the agency of _efficient causes_, is not this a direct and solemn recognition--through all form and transiency--of the necessity of an _ever-present creative power_; a power requisite and necessary to uphold--to renew the universe every moment--or, rather, to prolong creation by the persistence of the creative act? And, in very truth, startling though it be, such is the only and ultimate scientific idea of the divine omnipresence. Law is not even the Almighty's minister; the order of the material world, however close and firm, is not merely the Almighty's ordinance. The _forces_, if so we name them, which express that order, are not powers which he has evolved from the silences, and to whose guardianship he has committed all things, so that he himself might repose. No! above, below, around, _there_ is G.o.d; there his universal presence, speaking to finite creatures, in finite forms, a language which only the living heart can understand. In the rain and sunshine; in the soft zephyrs; in the cloud, the torrent, and the thunder; in the bursting blossom, and the fading branch; in the revolving season, and the rolling star; there is the infinite essence, and the mystic development of HIS WILL."[195]

2. _Scientific astronomy inexorably demolishes the Atheistic scheme for the arrangement of the solar system by accident, commonly known as Buffon's cosmogony._

"Buffon supposed that the force of a comet falling obliquely on the sun has projected to a distance a torrent of the matter of which it is composed, as a stone thrown into a basin causes the water which it contains to splash out. This torrent of matter, in a state of fusion, has broken into several parts, which have been arrested at different distances from the sun, according to their density, or the impetus they received. They then united in spheres, by the effect of the motion of rotation, and condensing by cold, have become opaque and solid planets and satellites."[196]

This formation of worlds by accident, it is true, gave no reason for the form of their orbits, for their rotation on their axes, in one direction, and that, too, the direction of their motion, nor for several other matters, of which Infidels make little account, but about which plain men like to ask, namely: Where did the sun come from? What melted it down into a fluid state, fit to be splashed about? Where did the comet come from? And who threw it with so correct an aim through infinite s.p.a.ce as exactly to hit the sun _in an oblique direction_.

Creation, it seems, was nearly missed, after all. This chaotic theory never gained much respect from men of science, though its simplicity speedily opened its way among the vulgar, and it has ever been a favorite with the most ignorant cla.s.s of Infidels, numbering thousands of warm advocates, even at the present day.

It was thought to be very much corroborated by the discovery of the asteroids, and their supposed formation by the explosion of a larger body. There is a certain proportion observed in the distances of the orbits of the planets from each other--a breadth or gauge, as it were, on the celestial railroad. But there was the breadth of a track between the orbits of Mars and Jupiter on which no train ran, and this vacancy excited the curiosity of astronomers. In the first seven years of this century, three very small planets were discovered, running near this track; and Dr. Olbers, the discoverer of Pallas, finding that they were nearly in the same track, and sometimes crossed each other, and that they were diminutively small--bearing about the same proportion to a regular planet which a hand-car does to a freight train--imagined that they were formed by the explosion of a large planet; that the boiler of the large locomotive had burst, the fragments had all lighted upon the track again, in the shape of hand-cars, and the hand-cars had magnanimously resolved to keep running, and do the business of the line; and that, as there must have been material enough in the original planet to make some thousands of them, more would be discovered by watching two depots, at the crossings of the tracks, in the constellations Virgo and the Whale, where they must all pa.s.s. In fact, he did himself find another, very near one of these nodes; more recently many others have been found; and astronomers now expect to hear of one or two more every year.

At first sight his theory seemed strengthened by every new discovery.

It is true, reflecting men could not help wondering at such a marvelously regular explosion as would produce beautiful little orderly planets, going so regularly too, and all by accident. They never heard of the blowing up of a palace producing cottages, or the explosion of a steamboat throwing off the hurricane deck in the shape of whaleboats, or the bursting of a locomotive producing model engines, or even hand-cars.

However, as the theory removed G.o.d out of sight, it was generally accepted and freely used by Infidels, to show that the world had no need of a Creator.

But astronomers saw, that as each new asteroid had a track of its own, and ran to a different terminus, and the roads in which they ran were of different gauges and grades--one little asteroid, Pallas, running up and down a track inclined thirty-five degrees, just as speedily as the others--every new discovery increased the difficulty of accounting for their origin by explosion. But the discovery of the planet Hygeia, at a vast distance from the others, utterly overturned the explosion theory.

Loomis says:

"The difficulties in the way of our regarding these small planets, as fragments of a single body, were well nigh-insuperable before the discovery of Hygeia. This last discovery has probably given the death-blow to the theory of Olbers. The orbit of Hygeia completely incloses the orbits of several of the asteroids, its perihelion distance--that is, its least distance from the sun--exceeding the aphelion--or greatest distance--of Flora by _twenty-five millions of miles_. _No change of position of the orbits could, therefore, bring these orbits to a coincidence._"[197]

The matter has been finally settled by the greatest of modern mathematicians, Le Verrier, who has subjected the eccentricities, distances, and inclinations of the orbits of the asteroids to a mathematical investigation, the result of which is as follows: