The distinction between the _direct_ and the _indirect action or invasion of God_ is also to be used with great caution and restriction. For where we are no longer able to find secondary causes, who can assert that God no longer uses any? Where the realm of visible causes ceases and that of the invisible begins, who can exclude secondary causes? And on the other hand, where God acts directly, who can deny the concurrence of his direct presence and his direct action, or reduce the value of that which was indirectly produced? Moreover, the often-returning conceptions of a _breaking of the laws of nature_, or the compromises which were made between a breaking and a non-breaking of the laws of nature by assuming a "supernatural acceleration of the process of nature," were still more misleading. In the whole world, infinitely many higher and lower forces act according to laws and order. In every process, a part of the forces which in the single case surround it, become active, and thereby hinder {360} another part from its activity. But the laws of this other part of forces are not thereby invalidated or broken. When a man acts with moral freedom, from mere moral motives, the highest of the conceivable forces over which we have control comes into direct action upon the natural. But therewith those forces, with their laws, which would have been active if another motive had determined him, are not yet overcome, but only hindered from their activity in exactly the same way as one part of forces can be active and another not, where mere mechanical actions take place. Thus, in miracles, no law of nature is overcome, but only a force which otherwise would have been active according to the law of its activity, is for the time hindered from action by another force becoming active. Moreover, through the conscious and unconscious connection of the idea of irregularity and lack of plan with the idea of miracles, not only the idea of a God who works miracles, but also that of a personal Creator and Ruler of the world, in general, has come into discredit. For that reason, Haeckel, for instance, when he attacks the Christian idea of creation, never fails to speak of the "capricious arbitrariness" of the Creator; and Oskar Schmidt also speaks of the "caprice" of the God of Christians.