ence of the cause, or not: And that is the same thing as not to be dependent on it. And to say the event is not dependent on its cause is absurd: It is, the same thing as to say, it is not its cause, nor the event the effect of it: For dependence on the influence of a cause is the very notion of an effect. If there be no such relation between one thing and another, consisting in the connexion and dependence of one thing on the influence of another, then it is certain there is no such relation between them as is signified by the terms cause and effect. So far as an event is dependent on a cause and connected with it, so much causality is there in the case, and no more. The cause does, or brings event, than it is dependent on it. and dependence is not total, but partial, and that the effect, though it has some connexion and dependence, yet it is not entirely dependent on it; that is the same thing as to say, that not all that is in the event is an effect of that cause, but that only a part of it arises from thence, and part some other way.

to pass no more in any If we say the connexion

2. If there are some events which are not necessarily connected with their causes, then it will follow, that there are some things which come to pass without any cause, contrary to the supposition. For if there be any event which was not necessarily connected with the influence of the cause under such circumstances, then it was contingent whether it would attend or follow the influence of the cause, or no; it might have followed, and it might not, when the cause was the same, its influence the same, and under the same circumstances. And if so, why did it follow rather than not follow? There is no cause or reason of this. Therefore here is something without any cause or reason why it is, viz. the following of the effect on the influence of the cause, with which it was not necessarily connected. If there be not a necessary connexion of the effect on any thing antecedent, then we may suppose that sometimes the event will follow the cause, and sometimes not, when the cause is the same, and in every respect in the same state of circumstances. And what can be the cause and reason of this strange phenomenon, even this diversity, that in one instance, the effect should follow, in an

other not? It is evident by the supposition, that this is wholly without any cause or ground. Here is something in the pres ent manner of the existence of things, and state of the world that is absolutely without a cause; which is contrary to the supposition, and contrary to what has been before demonstrated.

3. To suppose there are some events which have a cause and ground of their existence,that yet are not necessarily connected with their cause, which is to suppose that they have a cause which is not their cause. Thus if the effect be not necessarily connected with the cause, with its influence and influential circumstances; then, as I observed before, it is a thing possible and supposable, that the cause may sometimes exert the same influence, under the same circumstances, and yet the effect not follow. And if this actually happens in any instance, this instance is a proof, in fact, that the influence of the cause is not sufficient to produce the effect. For if it had been sufficient, it would have done it. And yet, by the supposition, in another instance, the same cause, with perfectly the same influence, and when all circumstances which have any influence, were the same, it was followed with the effect. By which it is manifest,that the effect in this last instance was not owing to the influence of the cause, but must come to pass some other way. For it was proved before, that the influence of the cause was not sufficient to produce the effect. And if it was not sufficient to produce it, then the production of it could not be owing to that influence, but must be owing to something else, or owing to nothing. And if the effect be not owing to the influence of the cause, then it is not the cause; which brings us to the contradiction of a cause, and no cause, that which is the ground and reason of the existence of a thing, and at the same time is not the ground and reason of its existence, nor is sufficient to be so.

If the matter be not already so plain as to render any further reasoning upon it impertinent, I would say, that that which seems to be the cause in the supposed case, can be no cause; its power and influence having, on a full trial, proved insufficient to produce such an effect: And if it be not sufficient

to produce it, then it does not produce it. To say otherwise, is to say, there is power to do that which there is not power to do. If there be in a cause sufficient power exerted, and in circumstances sufficient to produce an effect, and so the effect be actually produced at one time; these things all concurring, will produce the effect at all times. And so we may turn it the other way; that which proves not sufficient at one time, cannot be sufficient at another, with precisely the same in fluential circumstances. And therefore if the effect follows, it is not owing to that cause; unless the different time be a circumstance which has influence: But that is contrary to the supposition; for it is supposed that all circumstances that have influence, are the same. And besides, this would be tò suppose the time to be the cause; which is contrary to the supposition of the other thing's being the cause. But if merely diversity of time has no influence, then it is evident that it is as much of an absurdity to say, the cause was sufficient to produce the effect at one time, and not at another; as to say, that it is sufficient to produce the effect at a certain time, and yet not sufficient to produce the same effect at the same time.

On the whole, it is clearly manifest, that every effect has a necessary connexion with its cause, or with that which is the true ground and reason of its existence. And therefore if there be no event without à cause, as was proved before, then no event whatsoever is contingent in the manner, that Arminians suppose the free acts of the Will to be contigent.

SECTION IX.

Of the Connexion of the Acts of the Will with the Dictates of the Understanding.

IT is manifest, that the acts of the Will are none of them contingent in such a sense as to be without all necessity, or so as not to be necessary with a necessity of conséquence and

Connexion; because every act of the Will is some way conpected with the Understanding, and is as the greatest apparent good is, in the manner which has already been explained ; namely, that the soul always wills or chooses that which, in the present view of the mind, considered in the whole of that view, and all that belongs to it, appears most agreeable. Be cause, as was observed before, nothing is more evident than that, when men act voluntarily, and do what they please, then they do what appears most agreeable to them; and to say otherwise, would be as much as to affirm, that men do not choose what appears to suit them best, or what seems most pleasing to them; or that they do not choose what they prefer. Which brings the matter to a contradiction.

As it is very evident in itself, that the acts of the Will have some Connexion with the dictates or views of the Understanding, so this is allowed by some of the chief of the Arminian writers; particularly by Dr. Whitby and Dr. Samuel Clark. Dr. Turnbull, though a great enemy to the doctrine of neces sity, allows the same thing. In his Christian Philosophy, (p. 196) he with much approbation cites another philosopher, as of the same mind, in these words: "No man, (says an excellent philosopher) sets himself about any thing, but upon some view or other, which serves him for a reason for what he does; and whatsoever faculties he employs, the Understanding, with such light as it has, well or ill formed, constantly leads; and by that light, true or false, all her operative pow ers are directed. The Will itself, how absolute and incontrolable soever it may be thought, never fails in its obedience to the dictates of the Understanding. Temples have their sacred images; and we see what influence they have always had over a great part of mankind; but in truth, the ideas and images in men's minds are the invisible powers that constantly govern them; and to these they all pay universally a ready submission."

But whether this be in a just consistence with themselves, and their own notions of liberty, I desire may now be impartially considered.

to produce it, then it does not produce it. To say otherwise, is to say, there is power to do that which there is not power to do. If there be in a cause sufficient power exerted, and in circumstances sufficient to produce an effect, and so the effect be actually produced at one time; these things all concurring, will produce the effect at all times. And so we may turn it the other way; that which proves not sufficient at one time, cannot be sufficient at another, with precisely the same in fluential circumstances. And therefore if the effect follows, it is not owing to that cause; unless the different time be a circumstance which has influence: But that is contrary to the supposition; for it is supposed that all circumstances that have influence, are the same. And besides, this would be to suppose the time to be the cause; which is contrary to the supposition of the other thing's being the cause. But if merely diversity of time has no influence, then it is evident that it is as much of an absurdity to say, the cause was sufficient to produce the effect at one time, and not at another; as to say, that it is sufficient to produce the effect at à certain time, and yet not sufficient to produce the same effect at the same time.

On the whole, it is clearly manifest, that every effect has a necessary connexion with its cause, or with that which is the true ground and reason of its existence. And therefore if there be no event without à cause, as was proved before, then no event whatsoever is contingent in the manner, that Arminians suppose the free acts of the Will to be contigent.

SECTION IX.

Of the Connexion of the Acts of the Will with the Dictates of the Understanding.

IT is manifest, that the acts of the Will are none of them contingent in such a sense as to be without all necessity, or so as not to be necessary with a necessity of conséquence and