 Kilvington is also in agreement with Scotus when saying that secondary causes cannot originate any contingency because of the necessity in a chain of causes. Therefore, a contingency observed in the action of secondary causes must be routed to the first cause, which is God. To know contingents, God first has to choose one of two contrary statements, since otherwise, i.e., when God had an act of knowledge before his act of will, he would have had only necessary ordained knowledge about the natural order, which he has already established, and he would not know contingents. Consequently, God would have only partial knowledge about one side of a contradiction (i.e., he would know only one of two contradictory statements, e.g., “Antichrist will be” or “Antichrist will not be”), and his will would not be absolutely free. Therefore, contingency must be located in God’s will and not in God’s intellect. Kilvington believes that future contingent events are such because God knows that they are future contingents and not vice versa. God’s accepting (beneplacitum) will, with respect to future contingents, is naturally prior to God’s knowledge, because the following consequence is true, “God wants A to happen; therefore, God knows it will happen,” whereas this is false, “God knows it will happen (viz., that Socrates will sin); therefore, he wants him to sin” (DV: 175).