Theism in its modern Unitarian form is the creed of many of the most cultured and most religious minds of our time, alike in Europe and America; and it has also signally shown its power in contemporary India. Before I left the latter country a few years ago, I had an interesting discussion with one of the leading spirits of the Brahmo Samaj movement, and, in answer to my queries, he replied that it was with the Unitarians that he and his fellow thinkers were most in sympathy, and that they were never likely to turn Christians. This Unitarian theism, it may be remarked, is often seen to approximate to, or become absorbed into, pantheism or agnosticism. But it is not of Unitarians that I would speak so much as of the man who calls and often thinks himself a Christian proper, notwithstanding the admission that the Christian dogmas may be partially or wholly false. This misconception of "What it is to be a Christian" [193] is one of the many that tend to confuse and delay a straight reply to the question, "Is Christianity true?" Having digested these prefatory remarks, let us now proceed to consider the Theistic arguments. § 2. The Existence of a First Cause--An Uncaused Cause. [194] The hypothesis of modern science is that everything as it now exists in the universe is the result of an infinite series of causes and effects; everything that happens is the result of something else that happened previously, and so on backwards to all eternity. The agnostic scientist says that we know nothing about this Infinite Cause, and that the idea of a First Cause is absurd. The Theist affirms that there is an Eternal Infinite Being who is the First Cause. He says that it is absurd not to believe in a First Cause, that materialistic theories are so absurd compared with his that for this reason alone he would remain a Theist. He appears entirely to lose sight of the fact that by predicating a First Cause he only removes the mystery a stage further back. He tells us nothing about the origin of the First Cause or the state of things that preceded it. The appearance of a First Cause upon the scene only increases the great mystery. Certainly it does not solve it. We are no forwarder. The creation of a mystery to explain a mystery is a very ancient custom, but it is a custom that has not met with the approbation of science.