[19] ... I say that a thing is free, which exists and acts solely by the necessity of its own nature. Thus also God understands Himself and all things freely, because it follows solely from the necessity of His nature that He should understand all things. You see I do not place freedom in free decision, but in free necessity. However, let us descend to created things, which are all determined by external causes to exist and operate in a given determinate manner. In order that this may be clearly understood, let us conceive a very simple thing. For instance, a stone receives from the impulsion of an external cause a certain quantity of motion, by virtue of which it continues to move after the impulsion given by the external cause has ceased. The permanence of the stone's motion is constrained, not necessary because it must be defined by the impulsion of an external cause. What is true of the stone is true of an individual, however complicated its nature, or varied its functions, inasmuch as every individual thing is necessarily determined by some external cause to exist and operate in a fixed and determinate manner. Further conceive, I beg, that a stone, while continuing in motion, should be capable of thinking and knowing, that it is endeavoring, as far as it can, to continue to move. Such a stone, being conscious merely of its own endeavor and not at all indifferent, would believe itself to be completely free, and would think that it continued in motion solely because of its own wish. This is that human freedom, which all boast that they possess, and which consists solely in the fact, that men are conscious of their own desire, but are ignorant of the causes whereby that desire has been determined.[20] ... [20] _From a letter to G. H. Schaller_ (1674). [21] _From a letter to Henry Oldenburg_ (Dec., 1675). [22] The _Ethics_.--ED. [23] I received on Saturday last your very short letter dated 15th Nov. In it you merely indicated the points in the theological treatise which have given pain to readers, whereas I had hoped to learn from it what were the opinions which militated against the practice of religious virtue.... I make this chief distinction between religion and superstition; the latter is founded on ignorance, the former on knowledge. This, I take it, is the reason why Christians are distinguished from the rest of the world, not by faith, nor by charity, nor by the other fruits of the Holy Spirit, but solely by their opinions, inasmuch as they defend their cause, like every one else, by miracles, that is, by ignorance, which is the source of all malice. Thus they turn a faith, which may be true, into superstition. _From a letter to Henry Oldenburg_ (Dec., 1675). [24] _From a letter to Henry Oldenburg_ (Feb. 7, 1676). [25] A mouse no less than an angel, and sorrow no less than joy depend on God; yet a mouse is not a kind of angel, neither is sorrow a kind of joy. _From a letter to Wm. Blyenbergh_ (March 13, 1665). CHAPTER XII