Fourthly, these hypotheses are partial, inasmuch as they fail to account for the vastly varied and correlated interdependencies of natural things and forces, and for the unity of plan which pervades the whole. These can be explained only by taking into the account another element from without. Even when it professes to admit the existence of a God, the evolutionist reasoning of our day contents itself altogether with the physical or visible universe, and leaves entirely out of sight the power of the unseen and spiritual, as if this were something with which science has nothing to do, but which belongs only to imagination or sentiment. So much has this been the case, that when recently a few physicists and naturalists have referred to the "Unseen Universe," they have seemed to be teaching new and startling truths, though only reviving some of the oldest and most permanent ideas of our race. From the dawn of human thought it has been the conclusion alike of philosophers, theologians, and the common sense of mankind, that the seen can be explained only by reference to the unseen, and that any merely physical theory of the world is necessarily partial. This, too, is the position of our sacred Scriptures, and is broadly stated in their opening verse, and indeed it lies alike at the basis of all true religion and all sound philosophy, for it must necessarily be that "the things that are seen are temporal, the things that are unseen, eternal." With reference to the primal aggregation of energy in the visible universe, with reference to the introduction of life, with reference to the soul of man, with reference to the heavenly gifts of genius and prophecy, with reference to the introduction of the Saviour Himself into the world, and with reference to the spiritual gifts and graces of God's people, all these spring, not from sporadic acts of intervention, but from the continuous action of God and the unseen world; and this, we must never forget, is the true ideal of creation in Scripture and in sound theology. Only in such exceptional and little influential philosophies as that of Democritus, and in the speculations of a few men carried off their balance by the brilliant physical discoveries of our age, has this necessarily partial and imperfect view been adopted. Never, indeed, was its imperfection more clear than in the light of modern science.