(_b_) “Concerning the other distinction, of liberty in respect of the first cause, and liberty in respect of the second causes; though he will not see that which it concerned him to answer, like those old _Lamiæ_, which could put out their eyes when they list; as, namely, that the faculty of willing, when it is determined in order to the act, (which is all the freedom that he acknowledgeth), is but like the freedom of a bird when she is first in a man’s hand, &c.: yet he hath espied another thing wherein I contradict myself, because I affirm, that if any one cause in the whole series of causes, much more the first cause, be necessary, it determineth the rest. But, saith he, ‘it is manifest that the first cause is a necessary cause of all the effects that are next’. I am glad; yet it is not I who contradict myself, but it is some of his _manifest truths_ which I contradict; that ‘the first cause is a necessary cause of all effects’; which I say is a manifest falsehood. Those things which God wills without himself, he wills freely, not necessarily. Whatsoever cause acts or works necessarily, doth act or work all that it can do, or all that is in its power. But it is evident that God doth not all things without himself, which he can do, or which he hath power to do. He could have raised up children unto Abraham of the very stones which were upon the banks of Jordan (Luke iii. 8); but he did not. He could have sent twelve legions of angels to the succour of Christ, (Matth. xxvi. 53); but he did not. God can make T. H. live the years of Methuselah; but it is not necessary that he shall do so, nor probable that he will do so. The productive power of God is infinite, but the whole created world is finite. And, therefore God might still produce more, if it pleased him. But thus it is, when men go on in a confused way, and will admit no distinctions. If T. H. had considered the difference between a necessary being, and a necessary cause, or between those actions of God which are immanent within himself, and the transient works of God which are extrinsical without himself; he would never have proposed such an evident error for a manifest truth. _Qui pauca considerat, facile pronuntiat._” ANIMADVERSIONS UPON THE BISHOP’S REPLY NO. XVIII.