cated men as the most rational explanation of the phenomena of the universe. In the mean time the minds of many persons are seriously disturbed by the supposed antagonism of any such theory to the idea of a personal God, and therefore to the whole idea of natural and revealed religion. It is very important, therefore, that, in anticipation of the general acceptance of some such theory, it should be shown that it not only does not militate against the idea of a personal God, but that it is hostile to no interest of Christianity.
In carrying out this purpose, Dr. Smith said that he should seek, as a starting-point, some ground which could be held in common by theists who are without prejudice in regard to scientific investigation, and evolutionists who are ready to consider any evidence as to the Infinite Being behind and beyond the phenomena of Nature.
In seeking such common ground, Dr. Smith referred to that period, in the history of Nature, when space was filled with a homogeneous mass which the Greeks called hyle. Whether this was what we usually call matter, or immeasurably extended force-centres, made no difference in the argument. Beyond this hyle, and preceding it in the order of thought, is absolute being. The theist, of course, holds this. Mr. Herbert Spencer, the great leader of the evolutionists, holds it also. We must postulate absolute being, he says, as the condition of any conclusions as to phenomena. The evolutionist holds, however, that every thing in regard to absolute being is unknowable. If it is unknowable, then he can no more deny than affirm any thing in regard to it. Dr. Smith then said, that since the evolutionist, on his own principles, could not deny it, he should suppose, for the present, reserving the evidence for it until later in the discussion, that absolute being is personal being, with reason, affection, and will.
Dr. Smith then said that, having made this supposition, which no evolutionist could deny, we were prepared to witness the process of evolution, so far as such a process exists in Nature, remembering all the time that the whole process and every step in the process are simply expressions, according to our supposition, of the will and agency of the Absolute Being.
We find certain laws in Nature (which is only another name for methods of divine agency), by which this process of evolution is carried on. Such are the laws of the persistence of force, the continuity of motion, and the indestructibility of matter. The divine power, working according to these laws, builds up the system of the universe. Dr. Smith showed how, on the theory of evolution, the apparent chasm between inorganic and organic Nature might be passed over without disturbance or any different or peculiar divine agency. In other words, the process might be continuous without militating at all against the idea of the constant agency of a personal God. The evidence alleged by evolutionists that this is the case, and that the process comes finally to include men, was considered. The objections
