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evolutionists \ve are to assume that these animals became dissatisfied with 

 their want of vision ; that certain small fibres along the surface of their 

 bodies become slightly sensitive to light, and thus they are ultimately led to 

 develope visual organs. Why this should be, we cannot see, nor are wo 

 told of what use it can be to them to become slightly sensitive to the action 

 of light. But, nevertheless, this is the orthodox theory, and we must not 

 call it in question. Well, then, having been thus rendered slightly sensitive 

 to light for a thousand years or so, the sensitiveness increases, and this is 

 the theory as to how eyes are developed ! When we have regard to all the 

 long nascent stages which so many generations of these animals must 

 necessarily undergo in the working out of this process, the absurdity of the 

 whole thing is rendered manifest ; and I do not see how such a theory can 

 be treated, except by laughing at it. I think the part of the paper. 

 which deals with the force of conscience, puts the subject in a very clear and 

 able way. It is merely an adaptation of the thoughts expressed by Bishop 

 Butler ; but there can be no doubt whatever, without any appeal to 

 authority, that the universality of the faculty of conscience is one of the 

 great arguments for theism and the existence of God. The three main 

 arguments for this proposition are, the metaphysical argument, the argument 

 from nature, and the argument founded on conscience. The metaphysical 

 argument, which, I think, hardly deserves all the hard names that have been 

 applied to it, is, nevertheless, one of the leading proofs of a First Cause ; 

 the argument from nature is, likewise, a powerful one ; but the argument 

 from conscience is, I suppose, the strongest of all, and I think Mr. 

 Elencowe has put it in an exceedingly able manner. 



Mr. R. J. HAMMOND. In page 5 of the paper the author says, " The 

 man who is placed at the head of a grand operative establishment, having a 

 large capital and many subordinates under his control, is bound to greater 

 carefulness, diligence, and fidelity, than any one under him." Thus, the 

 pressure is put on the human conscience. Then, the author goes on to 

 say, " By this rule, how truly boundless is our responsibility to the Creator 

 and Upholder of all things." The higher the position the greater the 

 responsibility. The ruler of a state becomes the servant of that state ; 

 the head of a government becomes the servant of his fellow- creatures and 

 cannot sleep as they do, for the cares imposed upon him. This, it should 

 be remembered, is a responsibility which follows what the rulers have 

 learnt from the Divine Controller of the Universe. The Son of God has 

 been down on earth and has taken the place of a servant, cay ing, "My 

 Father worketh hitherto, and I work." The divine image of the Father has 

 taken the place of a servant. 



Mr. J. HASSELL. I admire the passage on page 7 of the paper, 

 where the writer shows the tnie effect of the human conscience in 

 the desire and need for God. I hold that the mind of man could 

 never have formed an idea of God, had there not been a God. There 

 must have been the prototype; for it is impossible to form an idea 

 from what does net exist. We ought never to omit the opportunity of 



