afforded by history that the human race is not eternal, and therefore not an infinite succession of individuals, but created. (3) The universal consent of all men to the fact of His existence.

VI.  The Scriptural argument, which includes:  (1) The miracles and prophecies recorded in Scripture, and confirmed by testimony, proving the existence of a God. (2) The Bible itself, self-evidently a work of superhuman wisdom. (3) Revelation, developing and enlightening conscience, and relieving many of the difficulties under which natural theism labours, and thus confirming every other line of evidence.

A reasonable person searches for a reason and all reasons point to a God, all-wise, all-powerful, and all-loving.  On no other theory can we account for what we see about us.  It is impossible to conceive of the universe, illimitable in extent and seemingly measureless in time, as being the result of chance.  The reign of law, universal and eternal, compels belief in a Law Giver.

We need not give much time to the agnostic.  If he is sincere he does not know and therefore cannot affirm, deny or advise.  When I was a young man I wrote to Colonel Ingersoll, the leading infidel of his day, and asked his views on God and immortality.  His secretary sent me a speech which quoted Colonel Ingersoll as follows:  “I do not say that there is no God:  I simply say I do not know.  I do not say that there is no life beyond the grave:  I simply say I do not know!” What pleasure could any man find in taking from a human, heart a living faith and putting in the place of it the cold and cheerless doctrine “I do not know”?  Many who call themselves agnostics are really atheists; it is easier to profess ignorance than to defend atheism.

We give the atheist too much latitude; we allow him to ask all the questions and we try to answer them.  I know of no reason why the Christian should take upon himself the difficult task of answering all questions and give to the atheist the easy task of asking them.  Any one can ask questions, but not every question can be answered.  If I am to discuss creation with an atheist it will be on condition that we ask questions about.  He may ask the first one if he wishes, but he shall not ask a second one until he answers my first.

What is the first question an atheist asks a Christian?  There is but one first question:  Where do you begin?  I answer:  I begin where the Bible begins.  “In the beginning God created the heavens and the earth.”  I begin with a Creative Cause that is sufficient for anything that can come thereafter.

Having answered the atheist’s first question, it is now my turn, and I ask my first question of the atheist:  “Where do you begin?” And then his trouble begins.  Did you ever hear an atheist explain creation?  He cannot begin with God because he denies the existence of a God.  But he must begin somewhere; it is just as necessary for the atheist as for the Christian to have a beginning point for his philosophy.