2. If we inquire as to the nature of the interval which separates man from the lower animals, we find that it exists with reference both to his rational and physical nature. With respect to the first we may affirm in man the existence of a lower (psychical) intelligence, similar to that of the inferior animals, and of a spiritual nature allying him with higher intelligences, and with God Himself. Rightly considered, this places the doctrine of creation in a very firm position. Those who deny it must adopt one of two alternatives. Either they must refuse to admit the evidence in man of any nature higher than that of brutes--a conclusion which common sense, as well as mental science, must always refuse to admit--or they must attempt to bridge over the 'chasm,' as it has been called, which separates the instinctive nature of the animal from the rational and moral nature of man--an effort confessedly futile. 3. As to the body of man, the case is different, but still perfectly in harmony with the idea of his higher nature. Man, as to his body, is confessedly an animal, of the earth earthy. He is also a member of the province _vertebrata_, and the class _mammalia_; but in that class he constitutes not only a distinct species and genus, but even a distinct family, or order. In other words, he is the sole species of his genus, and of his family, or order. He is thus separated, by a great gap, from all the animals nearest to him; and even if we admit the doctrine, as yet unproved, of the derivation of one species from another in the case of the lower animals, we are unable to supply the 'missing links' which would be required to connect man with any group of inferior animals. This physical distinctness has also a special significance, inasmuch as it depends on certain negative peculiarities such as the absence of clothing, of natural weapons of attack and defence, as well as on the positive properties of the erect posture, the hands adapted to various kinds of manipulation, and the special sensory gifts. Thus viewed in relation to his environment, his wants as well as his possessions in regard to structures and powers, would be fatal to any creature not possessed of his intelligence, and we cannot conceive how such privations or such gifts could spontaneously arise in nature.