creation (creation of the beginning out of nothing) and into a secondary creation (creation through intervening agencies, although that which is produced through them is still a creation and a work of the Creator), and declares his conviction that what is acting according to law in nature also stands under the causation and government of God like the first beginning of the universe--a postulate of our primary views without which the whole universe and our existence in it would harden into a cold mechanism without consolation or ideality. Finally, at the assembly of the Evangelical Alliance in New York (October, 1873), there were heard many voices of eminent advocates of a theistic and Christian view of the world, which maintained the full consistency of an evolution theory with religion and Christianity. McCosh, for instance, as referee in the philosophic section as to the relation of the evolution theory and {225} religion, said[10]: "I am not sure that religion is entitled to insist that every species of insects has been created by a special _fiat_ of God, with no secondary agent employed." And still more plainly and more courageously, President Anderson, of the University of Rochester, in his very remarkable address, speaks about the unnecessary and unworthy fear of many Christian men, when they see the appearance of hypotheses with which science operates. At the end of his address, he says: "The evidence for the existence of a personal Creator cannot be affected by any considerations drawn from the mode, relative rapidity, or the nature of the proximate antecedents and consequences in the creative process."