evidence where there is none"; but what kind of evidence that is, by which all things are rendered perfectly clear to the eye of Omniscience, it is surely not for us to determine. That all things are known to God, is freely admitted; but that they can be known, only by reason of their resulting from the necessitating influence of known causes, which are themselves necessitated, is more than any finite mind should presume to affirm. It were, indeed, to make our shallow, limited, and feeble intellects, the measure of all possible modes of knowledge. It were to make God like one of ourselves. Yet this position the necessitarian has been compelled to assume. After all his pretended demonstrations from the foreknowledge of God, his argument can reach the point in dispute, only by means of this tremendous flight of presumption. Let the necessitarian show, that God cannot foresee future events, unless he "have determined to bring them to pass," or unless they are brought to pass by a chain of producing causes, ultimately connected with his own will; and he will prove something to the purpose. But let him not talk so boastfully about demonstrations, while there is this exceedingly weak link in the chain of his argument. If God were so like one of ourselves, that he could not foresee future volitions, unless they are brought to pass by the operation of known causes; then, I admit, that his foreknowledge would infer the moral necessity for which Edwards contends, provided he really possesses that knowledge; but if he were so imperfect a being, I should be compelled to believe, that there are some things which he could not foreknow. This assumption comes with a peculiarly ill grace from the necessitarian. He should be the last man to contend, that God cannot foresee future events unless they are involved in known producing causes; just as all that we know of the future is ascertained by reasoning from known causes to effects. For he contends that with God, "there is no time"; but that to His view all things are seen as if they were present. His knowledge is without succession, and there is no before nor after with him; all things are intimately present to his mind from all eternity. Such is the doctrine of both the Edwardses; and Dr. Dick believes, that "God sees all things at a glance." Now, present things are not known to exist, because they are implied by known causes, but because they are present and seen. And hence, if God sees all things as present, there is not the shadow of a foundation whereon to rest the proof of "moral necessity" from his foreknowledge. It is all taken away by their own doctrine, and their argument is left without the least support from it.