The truth is that the fact of the existence of the universe provides no ground for argument in favour of either Atheism or Theism. Existence is a common datum for all. Some existence must be assumed in all argument since all argument implies something that is to be discussed and explained. And for that very reason we can offer no explanation of existence itself, since all explanation means the merging of one class of facts in a larger class. The largest class of facts we have is that which is included in the term "universe," and we cannot explain that by assuming another existence--God--about which we know nothing. To explain the unknown by the known is an intelligible procedure. To explain the known by the unknown is to forsake all intellectual sanity. Thus every difficulty that surrounds the conception of the universe as an ultimate fact, surrounds the existence of God as an ultimate fact. You cannot get rid of a difficulty by giving it another name. And whether we call ultimate existence "God," or "matter," or "substance," is of no vital importance to anyone who keeps his mind on the real issue that has to be decided. If the question, What is the cause of existence? be a legitimate one, it applies no less to the existence of God than it does to the existence of matter, or force, or substance. All that we gain is another problem which we add to the problems we already possess. We increase our burden without enlarging our comprehension. If, on the other hand, it is said that we need an all embracing formula that will make our conception of the universe coherent, it may be replied that we have that in such a conception as the persistence of force. And it is surely better to keep to a formula that does at least work, than to devise one that is altogether useless. The inherent weakness of the theistic conception will be best seen by taking an orthodox presentation of the argument under consideration. In his well-known work on "Theism," Professor Flint says "that granting all the atoms of matter to be eternal, grant that all the properties and forces, which with the smallest degree of plausibility can be claimed for them to be eternal and indestructible, and it is still beyond expression improbable that these atoms, with these forces, if unarranged, uncombined, unutilised by a presiding mind, would give rise to anything entitled to be called a universe. It is millions to one that they would never produce the simplest of the regular arrangements which we comprehend under the designation of course of nature." (_Theism_; pp. 107-8.) Now this is an admirably clear and terse statement of an argument which is often presented in so verbose a manner that its real nature is, to a considerable extent, disguised. But in this case, clearness of statement makes for ease of refutation, as will be seen.