35. But in truth, we may go further. Not only does the analogy of creation not point to any such entire resemblance of similar parts, as is thus assumed, but it points in the opposite direction. Not entire resemblance, but universal difference is what we discover; not the repetition of exactly similar cases, but a series of cases perpetually dissimilar, presents itself; not constancy, but change, perhaps advance; not one permanent and pervading scheme, but preparation and completion of successive schemes; not uniformity and a fixed type of existences, but progression and a climax. This may be said to be the case in the geological aspect of the world; for, without occupying ourselves with the question, how far the monuments of animal life, which we find preserved in the earth's strata, exhibited a gradual progression from ruder and more imperfect forms to the types of the present terrestrial population; from sponges and mollusks, to fish and lizards, from cold-blooded to warm blooded animals, and so on, till we come to the most perfect vertebrates;--a doctrine which many eminent geologists have held, and still hold;--without discussing this question, or assuming that the fact is so; this at least cannot be denied or doubted, that man is incomparably the most perfect and highly-endowed creature which ever has existed on the earth. How far previous periods of animal existence were a necessary preparation of the earth, as the habitation of man, or a gradual progression towards the existence of man, we need not now inquire. But this at least we may say; that man, now that he is here, forms a climax to all that has preceded; a term incomparably exceeding in value all the previous parts of the series; a complex and ornate capital to the subjacent column; a personage of vastly greater dignity and importance than all the preceding line of the procession. The analogy of nature, in this case at least, appears to be, that there should be inferior, as well as superior provinces, in the universe; and that the inferior may occupy an immensely larger portion of time than the superior; why not then of space? The intelligent part of creation is thrust into the compass of a few years, in the course of myriads of ages; why not then into the compass of a few miles, in the expanse of systems? The earth was brute and inert, compared with its present condition, dark and chaotic, so far as the light of reason and intelligence are concerned, for countless centuries before man was created. Why then may not other parts of creation be still in this brute and inert and chaotic state, while the earth is under the influence of a higher exercise of creative power? If the earth was, for ages, a turbid abyss of lava and of mud, why may not Mars or Saturn be so still? If the germs of life were, gradually, and at long intervals, inserted in the terrestrial slime, why may they not be just inserted, or not yet inserted, in Jupiter? Or why should we assume that the condition of