Another general view of God's relation to the world goes to the opposite extreme. Instead of God doing nothing, He does everything. Second causes have no efficiency. The laws of nature are said to be the uniform modes of divine operation. Gravitation does not flow from the nature of matter, but is a mode of God's uniform efficiency. What are called chemical affinities are not due to anything in different kinds of matter, but God always acts in one way in connection with an acid, and in another way in connection with an alkali. If a man places a particle of salt or sugar on his tongue, the sensation which he experiences is not to be referred to the salt or sugar, but to God's agency. When this theory is extended, as it generally is by its advocates, from the external to the internal world, the universe of matter and mind, with all their phenomena, is a constant effect of the omnipresent activity of God. The minds of some men, as remarked above, are so constituted that they can pass from the theory that God does nothing, to the doctrine that He does everything, without seeing the difference. Mr. Russel Wallace, the companion and peer of Mr. Darwin, devotes a large part of his book on "Natural Selection," to prove that the organs of plants and animals are formed by blind physical causes. Toward the close of the volume he teaches that there are no such causes. He asks the question, What is Matter? and answers, Nothing. We know, he says, nothing but force; and as the only force of which we have any immediate knowledge is mind-force, the inference is "that the whole universe is not merely dependent on, but actually _is_, the will of higher intelligences, or of one Supreme Intelligence."[5] This is a transition from virtual materialism to idealistic pantheism. The effect of this admission on the part of Mr. Wallace on the theory of natural selection, is what an explosion of its boiler would be to a steamer in mid-ocean, which should blow out its deck, sides, and bottom. Nothing would remain above water.