 Hume’s second objection is that God cannot be the causal explanation of the existence of a series of contingent beings that has no temporal beginning, since any causal relation “implies a priority in time and a beginning of existence” (Hume 1779, Part IV). In reply, it seems quite possible to conceive of a non-temporal causal relation, and thus to conceive of God, from outside of time, causing a series of contingent beings that has always existed. Indeed, this view is common in the theological tradition. Moreover, as Kant along with numerous contemporary metaphysicians argue, we can coherently conceive of a relation of simultaneous causation. If this is right, then even a God who is in time could ground the existence of a series of contingent beings with no temporal beginning. 