But the fact that these _rationes convenientiae_ fail to establish the _a priori_ necessity of a unification of organic origins in space, does not imply that they are without value in suggesting the unification of organic origins in time. Order and regularity are not excluded by spatial multiplicity, but they may easily be excluded by the incongruities of an irregular succession of events. Indeterminism and chance are, indeed, inseparable from the course of Nature. There is in matter an unlimited potentiality, incommensurate with the limited efficacy of natural agencies. Hence it evades the absolute control of all finite factors and forces. But the anomalies and irregularities, which are contingent upon the limitation or frustration of second causes unable to impose an iron necessity upon evasive matter, are not referable to the First Cause, but rather to the finite efficacy of second causes. Such anomalies in natural processes, consequently, are not inconsistent with infinite wisdom and power on the part of the Creator. If, on the contrary, the anomaly occurs, not in the form of an accidental frustration of a natural agency, but in the form of an intrusive “new creation,” the irregularity in question would then be referable to the Creator Himself, and such derogations of order are inadmissible, except as manifestations of the supernatural. In fact, the abrupt and capricious insertion of a “new creation” into an order already constituted, say, for instance, the sudden introduction of Angiosperms in the Comanchian period, or of mammals in the Tertiary, would be out of harmony with both reason and revelation. Unless there is a positive reason for supposing the contrary, we must presume that, subsequent to the primordial constitution of things, the Divine influence upon the world has been concurrent rather than revolutionizing. Hence a theory of origins, compatible with the simultaneous “creation” of primal organisms, is decidedly preferable to a theory, which involves successive “creations” at random. That transformism dispenses with the need of assuming a succession of “creative” acts, is perfectly obvious, and, unless fixism can emulate its rival system in this respect, it cannot expect to receive serious attention.