those planets resembles ours, even so far as such suppositions imply? Why may they not, some or all of them, be barren masses of stone and metal, slag and scoriæ, dust and cinders? That some of them are composed of such materials, we have better reason to believe, than we have to believe anything else respecting their physical constitution, as we shall hereafter endeavor to show. If then, the earth be the sole inhabited spot in the work of creation, the oasis in the desert of our system, there is nothing in this contrary to the analogy of creation. But if, in some way which perhaps we cannot discover, the earth obtained, for accompaniments, mere chaotic and barren masses, as conditions of coming into its present state; as it may have required, for accompaniments, the brute and imperfect races of former animals, as conditions of coming into its present state, as the habitation of man; the analogy is against, and not in favor of, the belief that they too (the other masses, the planets, &c.) are habitations. I may hereafter dwell more fully on such speculations; but the possibility that the planets are such rude masses, is quite as tenable, on astronomical grounds, as the possibility that the planets resemble the earth, in matters of which astronomy can tell us nothing. We say, therefore, that the example of geology refutes the argument drawn from the supposed analogy of one part of the universe with another; and suggests a strong suspicion that the force of analogy, better known, may tend in the opposite direction. 36. When such possibilities are presented to the reader, he may naturally ask, if we are thus to regard man as the climax of creation, in space, as in time, can we point out any characters belonging to him, which may tend to make it conceivable that the Creator should thus distinguish him, and care for him:--should prepare his habitation if it be so, by ages of chaotic and rudimentary life, and by accompanying orbs of brute and barren matter. If Man be, thus, the head, the crowned head of the creation, is he worthy to be thus elevated? Has he any qualities which make it conceivable that, with such an array of preparation and accompaniment, he should be placed upon the earth, his throne? Or rather, if he be thus the chosen subject of God's care, has he any qualities, which make it conceivable that he should be thus selected; taken under such guardianship; admitted to such a dispensation; graced with such favor. The question with which we began again recurs: What is man that God should be thus mindful of him? After the views which have been presented to us, does any answer now occur to us?