Thus we are thrown back on the grand old truth that man, heathen and savage, or Christian and scientific, opens his eyes on nature and reads therein both the physical and the spiritual, and in connection with both of these the power and divinity of an Almighty Creator. He may at first have many wrong views both of God and of His works, but as he penetrates further into the laws of matter and mind, he attains more just conceptions of their relations to the Great Centre and Source of all, and instead of being able to dispense with creation, he hopes to be able at length to understand its laws and methods. If unhappily he abandons this high ambition, and contents himself with mere matter and physical force, he cannot rise to the highest development either of science or philosophy. It may, however, be said that evolution may admit all this, and still be held as a scientific doctrine in connection with a modified belief in creation. The work of actual creation may have been limited to a few elementary types, and evolution may have done the rest. Evolutionists may still be theists. We have already seen that the doctrine, as carried out to its logical consequences, excludes creation and theism. It may, however, be shown that even in its more modified forms, and when held by men who maintain that they are not atheists, it is practically atheistic, because excluding the idea of plan and design, and resolving all things into the action of unintelligent forces. It is necessary to observe this, because it is the half-way evolutionism which professes to have a Creator somewhere behind it, that is most popular; though it is, if possible, more unphilosophical then that which professes to set out from absolute and eternal nonentity, or from self-existent star-dust containing all the possibilities of the universe.