also to this evidence were reviewed. In this connection Dr. Smith paid a high tribute to the scientific labors and the theistic principles and influence of Prof. Agassiz, expressing the conviction, at the same time, that Prof Agassiz's scientific opinion as to the origin of species represented a failing cause.
The objection arising from the absence of uniting links in the fossiliferous remains of species was considered, and the refutation claimed to be made by the evolutionists was given in detail. This answer to the objection is found in the fact of the imperfection of the geological record, and the almost entire destruction of organic remains. The evolutionist claims that if it were not for the law by which less favored varieties of animal life disappeared, the breaks between species would not exist. Specific distinctions would be impossible. In this connection Dr. Smith considered the basis of specific classification, giving a review of the old controversy between nominalism and realism on this subject. He also pointed out how certain laws—such as those of the transmission of likeness to an original type; the tendency to variation; the increase of animal life in a geometrical ratio; and the consequent struggle for existence—would, according to the theory of evolution, give rise to the phenomena of specific distinction.
At this point Dr. Smith claimed that, if it should finally be established that this progress in Nature is continuous until it reaches and includes man, it would no more militate against the idea of a personal Creator than the fact that the process of evolution existed at all. If God has chosen that any part of the process shall be without distinct and special creative acts, there is no reason why the whole process may not be, and the continuous chain of evolution run back to the one original creative act. It must be remembered, however, that the argument proceeds all the time upon the supposition of an incessant and ubiquitous exercise of the will and the agency of a personal God, in every atom of matter, or every force-centre, and thus underlying and pervading the whole phenomenal universe.
As the theory of evolution touches only phenomena and the laws of their succession, it excludes no hypothesis as to what lies back of phenomena, and the existence of a personal God must be assailed, if assailed at all, upon other and metaphysical grounds.
Dr. Smith remarked that, although the subject assigned him required him to consider merely the relation between the theory of evolution and the doctrine of a personal Creator, yet, inasmuch as it was his desire to show that even if the theory is true it affects no interest of Christianity injuriously, he would say a word in regard to the Scriptural account of the creation. The interpretation of the Bible is more or less modified in each succeeding age, and is thus more and more correctly understood. The Bible has passed through the crisis cf astronomical and geological investigation, and its authority is not only unimpaired, but is increased by the ease with which it is found
