has its weak points, for he introduces it as follows:—“My theory is not established by demonstrative proof; it is based on the authority of the Bible, and it is less subject to refutation than any of the theories previously mentioned.” Providence implies Omniscience, and men who deny this, eo ipso, have no belief in Providence. Some are unable to reconcile the fate of man with Divine Justice, and are therefore of opinion that God takes no notice whatever of the events which occur on earth. Others believe that God, being an absolute Unity, cannot possess a knowledge of a multitude of things, or of things that do not yet exist, or the number of which is infinite. These objections, which are based on the nature of man’s perception, are illogical; for God’s knowledge cannot be compared to that of man; it is identical with His essence. Even the Attributists, who assume that God’s knowledge is different from His essence, hold that it is distinguished from man’s knowledge in the following five points:—1. It is one, although it embraces a plurality. 2. It includes even such things as do not yet exist. 3. It includes things which are infinite in number. 4. It does not change when new objects of perception present themselves. 5. It does not determine the course of events.—However difficult this theory may appear to human comprehension, it is in accordance with the words of Isaiah (lv. 8): “Your thoughts are not My thoughts, and your ways are not My ways.” According to Maimonides, the difficulty is to be explained by the fact that God is the Creator of all things, and His knowledge of the things is not dependent on their existence; while the knowledge of man is solely dependent on the objects which come under his cognition.