ARTICLE VI.

All things are done contingently.

ANSWER.

This Article is expressed in such a stupid and senseless manner, that they who attribute it to me, declare by this very circumstance, that they do not perceive under how many falsities this expression labors; nay, they do not understand what is the meaning of the words which they employ. For if that is said to be done contingently which it is possible not to do, or which may not be done, after all the causes required for its being done have been fixed; and, on the other hand, if that is said to be done necessarily which cannot be left undonewhich cannot but be done-after all the causes required for its performance have have been fixed—and if I grant, that, after some causes have been fixed, it is impossible for any other event to ensue than that the thing should be done and exist, how then can I be of opinion that "all things are done, or happen, contingently?" But they have deceived themselves by their own ignorance; from which it would be possible for them to be liberated, if they would bestow a becoming and proper attention on sentiments that are more correct, and would in a friendly manner obtain from the author a knowledge of his views and opinions.

I have both declared and taught that "necessity, in reference to its being said to be or to happen necessarily, is either absolute or relative." It is an absolute necessity, in relation to a thing being said simply "to be or to happen necessarily," without any regard being had to the supposition, or laying down, of any cause whatever. It is a relative necessity, when a thing is said "to be or to happen necessarily," after some cause had been laid down or fixed. Thus, God exists by an absolute necessity; and by the same absolute necessity, he both understands and loves himself. But the world, and all things produced from it, are, according to an absolute consid

eration, contingent, and are produced contingently by God, freely operating. But it being granted that God wills to form the world by his infinite power, to which NOTHING ITSELF must be equal to matter in the most perfect state of prepa ration—and it being likewise granted that God actually employs this power-it will then be said, "It was impossible for the world to do otherwise than exist from this cause;" or, "from this cause, the world could not but exist." And this is a relative necessity, which is so called from the hypothesis of an antecedent cause being laid down or fixed.

I will explain my meaning in a different manner. Two things in this place come under our consideration, the CAUSE and the EFFECT. If both of them be necessarily fixed, that is, if not only the effect be fixed necessarily when the cause is fixed, but if the cause also necessarily exist and be necessarily supposed to operate, the necessity of the effect is in that case simple and absolute. In this manner arises the absolute necessity of the Divine effect, by which God is said to know and love himself; for the Divine understanding and the Divine will cannot be inoperative, [cannot but operate]. This operation of God is not only an internal one, but it is also ad intra, [inwards,] tending towards an object, which is himself. But whatever God may do ad extra, [externally,] that is, when acting on an object which is something beside himself, [or something different from himself,] whether this object be united to him in understanding and he tend towards it by an internal act, or whether it be in reality separated from him and towards which he tends by an external act, the whole of this he does freely, and the whole of it is, therefore, said to be absolutely contingent. Thus God freely decreed to form the world, and did freely form it. And, in this sense, all things are done contingently in respect to the Divine decree; because no necessity exists why the decree of God should be appointed, since it proceeds from his own pure and free [or unconstrained] will.

Or, to express it in another form: That is called the simple and absolute necessity of any effect, "when the cause necessarily exists, necessarily operates, and employs that power

through which it is impossible for the thing not to exist,” [or" through which it cannot but exist]. In the nature of things, such an effect as this cannot be contemplated. For the intellect of the Deity, by which he understands himself, proceeds from a cause that necessarily exists and that necessarily understands itself; but it does not proceed from a cause which employs a power of action for such an understanding.

Under this consideration, the relative necessity of any event is two-fold. FIRST. When a cause that necessarily exists, but does not necessarily operate, uses a power of action that cannot be resisted. Thus, it being fixed, that "God, who is a necessary being, wills to create a world by his omnipotence," a world must in that case necessarily come into existence. SECONDLY. When a cause that does not necessarily exist and yet necessarily operates, acts with such efficacy as is impossible to be resisted by the matter or subject on which it operates. Thus, straw is said to be necessarily burnt [or consumed] by the fire, if it be cast into the flame. Because it is impossible either for the fire to restrain its power of burning so as not actually to burn, or for the straw to resist the fire. But because God can prevent the fire from burning any combustible matter that is brought near it or put into it, this kind of necessity is called partial in respect to the cause, and only according to the nature of the things themselves and the mutual affection [or relation] between them.

When these matters have been thus explained, I could wish to see what can possibly be said in opposition. I am desirous, that we should in preference contend FOR THE NECESSITY OF GOD ALONE, that is, for his necessary existence and for the necessary production of his ad intra [internal] acts, and that we should contend for the CONTINGENCY OF ALL OTHER THINGS AND EFFECTS. Such a procedure on our part would conduce far more to the glory of God; to whom by this method would. be attributed both the GLORY of his necessary existence, that is, of his eternity, according to which it is a pure act without [the exercise of] power, and the GLORY of his free creation of all other things, by which also his goodness becomes a supreme object of our commendation.

ARTICLE VII.

God has not by his eternal decree determined future and contingent things to the one part or the other.

ANSWER.

A calumny which lies concealed under ambiguous terms, is capable of inflicting a deep injury with the greatest security; but after such equivocal expressions are explained, the slander is exposed, and loses all its force among men of skill and expe

rience.

The word "DETERMINED" is of this ambiguous description. For it signifies (1.) either "the determination of God by which he resolves that something shall be done; and when such a determination is fixed, (by an action, motion and impulse of God, of whatever kind it may be,) the second cause, both with regard to its power and the use of that power, remains free either to act or not to act, so that, if it be the pleasure of this second cause, it can suspend [or defer] its own action." Or it signifies (2.) "such a determination, as, when once it is fixed, the second cause (at least in regard to the use of its power,) remains no longer free so as to be able to suspend its own action, when God's action, motion and impulse have been fixed; but by this determination, it [the second cause] is necessarily bent or inclined to the one course or the other, all indifference to either part being completely removed before this determined act be produced by a free and unconstrained creature."

1. If the word "DETERMINED," in the article here proposed, be interpreted according to this first method, far be it from me to deny such a sort of Divine determination. For I am aware that it is said, in the fourth chapter of the Acts of the Apostles, "Both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together against Jesus, to do whatsoever God's hand and counsel determined before (or previously appointed) to be done." But I also know, that Herod,

Pontius Pilate, and the Jews, freely performed those very actions; and (notwithstanding this "fore-determination of God," and though by his power every Divine action, motion and impulse which was necessary for the execution of this "fore-determination," were all fixed,) yet it was possible for this act (the crucifixion of Christ,) which had been "previously appointed" by God, not to be produced by those persons, and they might have remained free and indifferent to the perfor mance of this action, up to the moment of time in which they perpetrated the deed. Let the narrative of the passion of our Lord be perused, and let it be observed how the whole matter was conducted, by what arguments Herod, Pontius Pilate and the Jews were moved and induced, and the kind of administration [or management] that was employed in the use of those arguments, and it will then be evident, that it is the truth. which I here assert.

2. But if the word "DETERMINED" be received according to the second acceptation, I confess, that I abominate and detest that axiom (as one that is FALSE, ABSURD, and preparing the way for MANY BLASPHEMIES,) which, declares that "God by his eternal decree has determined to the one part or to the other future contingent things." By this last phrase understand "those things which are performed by the free will of the creature."

(1.) I execrate it as A FALSEHOOD: Because God in the administration of his Providence conducts all things in such a manner that when he is pleased to employ his creatures in the execution of his decrees, he does not take away from them their nature, natural properties or the use of them, but allows them to perform and complete their own proper motions. Were it otherwise, Divine Providence, which ought to be accommodated to the creation, would be in direct opposition.

(2.) I detest it as AN ABSURDITY: Because it is contradictory in the adjunct, that "something is done contingently," that is, it is done in such a manner as makes it POSSIBLE not to be done; and yet this same thing is determined to the one part or the other in such a manner, as makes it IMPOSSIBLE to leave undone that which has been determined to be done. What the patrons