Everything in philosophy depends on where we begin, whether with nature or with self, whether with the necessary or with the free. In one sense, therefore, we should in practice begin with the Anthropological Argument, and then use the Cosmological and Teleological Arguments as warranting the application to nature of the conclusions which we have drawn from man. As God stands over against man in Conscience, and says to him: “Thou”; so man stands over against God in Nature, and may say to him: “Thou.” Mulford, Republic of God, 28—“As the personality of man has its foundation in the personality of God, so the realization by man of his own personality always brings man nearer to God.” Robert Browning: “Quoth a young Sadducee: ‘Reader of many rolls, Is it so certain we Have, as they tell us, souls?’ ‘Son, there is no reply!’ The Rabbi bit his beard: ‘Certain, a soul have _I_—_We_ may have none,’ he sneered. Thus Karshook, the Hiram’s Hammer, The Right-hand Temple-column, Taught babes in grace their grammar, And struck the simple, solemn.” It is very common at this place to treat of what are called the Historical and the Biblical Arguments for the existence of God—the former arguing, from the unity of history, the latter arguing, from the unity of the Bible, that this unity must in each case have for its cause and explanation the existence of God. It is a sufficient reason for not discussing these arguments, that, without a previous belief in the existence of God, no one will see unity either in history or in the Bible. Turner, the painter, exhibited a picture which seemed all mist and cloud until he put a dab of scarlet into it. That gave the true point of view, and all the rest became intelligible. So Christ’s coming and Christ’s blood make intelligible both the Scriptures and human history. He carries in his girdle the key to all mysteries. Schopenhauer, knowing no Christ, admitted no philosophy of history. He regarded history as the mere fortuitous play of individual caprice. Pascal: “Jesus Christ is the centre of everything, and the object of everything, and he that does not know him knows nothing of nature, and nothing of himself.” IV. The Ontological Argument, or Argument from our Abstract and Necessary Ideas. This argument infers the existence of God from the abstract and necessary ideas of the human mind. It has three forms: 1. That of Samuel Clarke. Space and time are attributes of substance or being. But space and time are respectively infinite and eternal. There must therefore be an infinite and eternal substance or Being to whom these attributes belong.