ourselves in words of the future tense; as _to-morrow will be an eclipse of the moon_. But if we neither know it in itself, nor in its causes, then there may be a foundation of truth, but there is no such determinate truth of it that we can reduce it into a true proposition. We cannot say it doth rain to-morrow, or it doth not rain to-morrow; that were not only false but absurd. We cannot positively say it will rain to-morrow, because we do not know it in its causes, either how they are determined or that they are determined. Wherefore the certitude and evidence of the disjunctive proposition is neither founded upon that which will be actually to-morrow, for it is granted that we do not know that; nor yet upon the determination of the causes, for then we would not say indifferently either it will rain or it will not rain, but positively it will rain, or positively it will not rain. But it is grounded upon an undeniable principle, that of two contradictory propositions the one must necessarily be true. (_f_) And therefore to say, _either this or that will infallibly be, but it is not yet determined whether this or that shall be_, is no such senseless assertion that it deserved a _tytyrice tupatulice_, but an evident truth which no man that hath his eyes in his head can doubt of. (_g_) “If all this will not satisfy him, I will give one of his own kind of proofs; that is, an instance. That which necessitates all things, according to T. H. (No. XI), is the decree of God, or that order which is set to all things by the eternal cause. Now God himself, who made this necessitating decree, was not subjected to it in the making thereof; neither was there any former order to oblige the first cause necessarily to make such a decree; therefore this decree being an act _ad extra_, was freely made by God without any necessitation. Yet nevertheless this disjunctive proposition is necessarily true: _either God did make each a decree, or he did not make such a decree_. Again, though T. H.’s opinion were true, that all events are necessary, and that the whole Christian world are deceived who believe that some events are free from necessity; yet he will not deny, but if it had been the good pleasure of God, he might have made some causes free from necessity; seeing that it neither argues any imperfection, nor implies any contradiction. Supposing therefore that God had made some second causes free from any such antecedent determination to one; yet the former disjunction would be necessarily true: either this free undetermined cause will act after this manner, or it will not act after this manner. Wherefore the necessary truth of such a disjunctive proposition doth not prove that either of the members of the disjunction singly considered, is determinately true in present; but only that the one of them will be determinately true to-morrow. ANIMADVERSIONS UPON THE ANSWER TO NO. XXXIV.