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change than in regard to the argument for the existence of God. Hence it is the understanding of the change thus wrought that most readily prepares the way for what is to follow.

It has long been customary, for example, to support the argument for God's existence by an    appeal to the sequence of certain causal phenomena. From the fact of causation in general it seems to be an easy step to the proof that God is the "first cause." For example, it is plain that when a message is flashed over the wires from town to town, or when the electric car transports us through the city streets, an efficient cause has produced the effect which serves us so readily. The rapidity with which the effect results does not deceive us. We may know little about the force in question; but we know that it acts in unvarying accordance with certain laws, the understanding of which enables us to control it. We learn further that every cause has its antecedent. The electricity is generated by the aid of energy derived primarily from the sun. The motion of the ship, as it sails before the wind, is likewise traceable from wind to sun, from the sun to the primal source of motion in the universe at large. And we stop here only because we know not the antecedent of this first activity.

The chain of causes and effects is in reality endless. Without a cause nothing can happen,