_Relative necessity_ relates to logical conclusions and events or phenomena. Logical conclusions are always necessary relatively to the premises, but cannot be absolutely necessary unless the premises from which they are derived, are absolutely necessary. All phenomena and events are necessary with only a relative necessity; for in depending upon causes, they all ultimately depend upon will. Considered therefore in themselves, they are contingent; for the will which produced them, either immediately or by second or dependent causes, is not necessitated, but free and contingent--and therefore their non-existence is supposable. But they are necessary relatively to will. The divine will, which gave birth to creation, is infinite; when therefore the _nibus_ of this will was made, creation was the necessary result. The Deity is under no necessity of willing; but when he does will, the effect is said necessarily to follow--meaning by this, that the _nibus_ of the divine will is essential power, and that there is no other power that can prevent its taking effect. Created will is under no necessity of willing; but when it does will or make its _nibus_, effects necessarily follow, according to the connexion established by the will of Deity, between the _nibus_ of created will and surrounding objects. Where a _nibus_ of created will is made, and effects do not follow, it arises from the necessarily greater force of a resisting power, established by Deity likewise; so that whatever follows the _nibus_ of created will, whether it be a phenomenon without, or the mere experience of a greater resisting force, it follows by a necessity relative to the divine will. When we come to consider will in relation to its own volitions, we have no more necessity, either absolute er relative; we have contingency and absolute freedom. Now certainty we have affirmed to relate to our knowledge or conviction of truths and events. Necessity is one ground of certainty, both absolute and relative. We have a certain knowledge or conviction of that which we perceive to be necessary in its own nature, or of which a negative is not supposable; and this, as based upon an _absolute necessity_, may be called an absolute certainty. The established connexion between causes and effects, is another ground of certainty. Causes are of two kinds; first causes, or causes _per se_, or contingent and free causes, or will; and second or physical causes, which are necessary with a relative necessity. First causes are of two degrees, the infinite and the finite. Now we are certain, that whatever God wills, will take place. This may likewise be called an absolute certainty, because the connexion between divine volitions and effects is absolutely necessary. It is not supposable that God should will in vain, for that would contradict his admitted infinity.