We are now prepared to see that the theological objection urged against the Newtonian and Darwinian theories has its roots in that imperfect kind of theism which Augustine did so much to fasten upon the western world. Obviously if Leibnitz and Agassiz had been educated in that higher theism shared by Clement and Athanasius in ancient times with Spinoza and Goethe in later days,--if they had been accustomed to conceive of God as immanent in the universe and eternally creative,--then the argument which they urged with so much feeling would never have occurred to them. By no possibility could such an argument have entered their minds. To conceive of "physical forces" as powers of which the action could in any wise be "substituted" for the action of Deity would in such case have been absolutely impossible. Such a conception involves the idea of God as remote from the world and acting upon it from outside. The whole notion of what theological writers are fond of calling "secondary causes" involves such an idea of God. The higher or Athanasian theism knows nothing of secondary causes in a world where every event flows directly from the eternal First Cause. It knows nothing of physical forces save as immediate manifestations of the omnipresent creative power of God. In the personification of physical forces, and the implied contrast between their action and that of Deity, there is something very like a survival of the habits of thought which characterized ancient polytheism. What are these personified forces but little gods who are supposed to be invading the sacred domain of the ruler Zeus? When one speaks of substituting the action of Gravitation for the direct action of Deity, does there not hover somewhere in the dim background of the conception a vague spectre of Gravitation in the guise of a rebellious Titan? Doubtless it would not be easy to bring any one to acknowledge such a charge, but the unseen and unacknowledged part of a fallacy is just that which is most persistent and mischievous. It is not so many generations, after all, since our ancestors were barbarians and polytheists; and fragments of their barbaric thinking are continually intruding unawares into the midst of our lately-acquired scientific culture. In most philosophical discussions a great deal of loose phraseology is used, in order to find the proper connotations of which we must go back to primitive and untutored ages. Such is eminently the case with the phrases in which the forces of nature are personified and described as something else than manifestations of omnipresent Deity.