Bear in mind, as we proceed, that the function of an argument in philosophy, as in logic, is to prove that a certain relation exists between two concepts or objects of thought, when that relation is not self-evident. In the Darwinian chain we have, as the first link, organic life springing from inorganic matter, without the slightest relation existing between the two, except what may be universally predicated of matter itself, whether animate or inanimate, organic or inorganic; and there is no other affirmative premise, expressing their agreement as extremes, that can possibly admit of an affirmative conclusion. The parts are so separated in thought that no metaphysical or ideal distinction exists to coordinate them in classification. We are simply forced back, in our attempt at classification, upon the intuitions of consciousness, where reason manifestly ceases to enforce its inductions. And here the human mind intuitively springs an objection which is at once aimed at the very citadel of Darwinism. On what rests the validity of these intuitions except it be that "breath of life," which, as we have before said, was breathed into man when he became a living soul? If we follow the divine record, instead of these blind systematizers leading the blind, we shall have no difficulty in establishing the validity of these intuitions--the highest potential factors this side of Deity to be found anywhere in the universe. For if our intuitions are not to be relied upon--if their objects and perceptions are to be discarded as unreliable--then there can be no agreement or disagreement between any two ideas presented, objectively or subjectively, to the human mind. No processes of mental analysis or ratiocination, like those pursued in the elementary methods of Euclid, can present the basis of an intellectual judgment, or lay the foundation of the slightest faith or belief in the world. To deny the primary perception of truth by intuition is as fatal to "Evolution" as to the sublimer teachings of the Bible Genesis. But from the very nature of our being, as well as the primary _datum_ of consciousness itself, we must rest the validity of these intuitions on something, and that, something more than a finite intelligence; and since science, with all her knowledge methodically digested and arranged, furnishes no clue to the mystery, we are left to the higher sources of inspiration to reach it. And this inspiration, however it may be derived, necessarily becomes a part of our intuitions, since it addresses itself to the strongest possible cravings of the human soul, and is accepted as its inseparable companion and guest.