Not eternity in the negative sense as the mere absence of succession, much less eternity in the senseless sense of an infinite time; but eternity,--the Eternal; as Deity, as God.
Our theologians forget that the objection applies equally to the possibility of the divine will; but if they reply that prescience applied to an eternal, 'Entis absoluti tota et simultanea fruitio', is but an anthropomorphism, or term of accommodation, the same answer serves in respect of the human will; for the epithet human does not enter into the syllogism.

As to contingency, whence did Mr.Davison learn that it is a necessary accompaniment of freedom, or of free action?
My philosophy teaches me the very contrary.
Ib.p.

392.
He contends, without reserve, that the free actions of men are not within the divine prescience; resting his doctrine partly on the assumption that there are no strict and absolute predictions in Scripture of those actions in which men are represented as free and responsible; and partly on the abstract reason, that such actions are in their nature impossible to be certainly foreknown.
I utterly deny contingency except in relation to the limited and imperfect knowledge of man.

But the misery is, that men write about freewill without a single meditation on will absolutely; on the idea [Greek: katt' exochaen] without any idea; and so bewilder themselves in the jungle of alien conceptions; and to understand the truth they overlay their reason.
Disc.VIII.p.

416.
It would not be easy to calculate the good which a man like Mr.Davison might effect, under God, by a work on the Messianic Prophecies, specially intended for and addressed to the present race of Jews,--if only he would make himself acquainted with their objections and ways of understanding Scripture.