Whoever accepts the existence of an omniscient Deity as a dogma of theology, affirms that the order of things is fixed from eternity to eternity; for the fore-knowledge of an occurrence means that the occurrence will certainly happen; and the certainty {232} of an event happening is what is meant by its being fixed or fated.[62] Whoever asserts the existence of an omnipotent Deity, that he made and sustains all things, and is the _causa causarum_, cannot, without a contradiction in terms, assert that there is any cause independent of him; and it is a mere subterfuge to assert that the cause of all things can "permit" one of these things to be an independent cause. {233} Whoever asserts the combination of omniscience and omnipotence as attributes of the Deity, does implicitly assert predestination. For he who knowingly makes a thing and places it in circumstances the operation of which on that thing he is perfectly acquainted with, does predestine that thing to whatever fate may befall it. Thus, to come, at last, to the really important part of all this discussion, if the belief in a God is essential to morality, physical science offers no obstacle thereto; if the belief in immortality is essential to morality, physical science has no more to say against the probability of that doctrine than the most ordinary experience has, and it effectually closes the mouths of those who pretend to refute it by objections deduced from merely physical data. Finally, if the belief in the uncausedness of volition is essential to morality, the student of physical science has no more to say against that absurdity than the logical philosopher or theologian. Physical science, I repeat, did not invent determinism, and the deterministic doctrine would stand on just as firm a foundation as it does if there were no physical science. Let any one who doubts this read Jonathan Edwards, whose demonstrations are derived wholly from philosophy and theology.