I deny not but that it is a free act of the Romish priest to vow continence, not upon the supposition that he was a Romish priest, but because he had not done it unless he would; if he had not been a Romish priest, it had been all one to the freedom of his act. Nor is his priesthood anything to the necessity of his vow, saving that if he would not have vowed he should not have been made a priest. There was an antecedent necessity in the causes extrinsical; first, that he should have the will to be a priest, and then consequently that he should have the will to vow. Against this he allegeth nothing. Then for his cat, the man’s running from it is a free act, as being voluntary, and arising from a false apprehension (which nevertheless he cannot help) of some hurt or other the cat may do him. And therefore the act is as free as the act of him that throweth his goods into the sea. So likewise the act of Jacob in blessing his sons, and the act of Balaam in blessing Israel, are equally free and equally voluntary, yet equally determined by God, who is the author of all blessings, and framed the will of both of them to bless, and whose will, as St. Paul saith, cannot be resisted. Therefore both their actions were necessitated equally; and, because they were voluntary, equally free. As for Caiphas’ his prophecy, which the text saith _he spake not of himself_, it was necessary; first, because it was by the supernatural gift of God to the high-priests, as sovereigns of the commonwealth of the Jews, to speak to the people as from the mouth of God, that is to say, to prophecy; and secondly, whensoever he did speak not as from God, but as from himself, it was nevertheless necessary he should do so, not that he might not have been silent if he would, but because his will to speak was antecedently determined to what he should speak from all eternity, which he hath yet brought no argument to contradict. He approveth my modesty in suspending my judgment concerning the manner how the good angels do work, necessarily or freely, because I find it not set down in the articles of our faith, nor in the decrees of our Church. But he useth not the same modesty himself. For whereas he can apprehend neither the nature of God nor of angels, nor conceive what kind of thing it is which in them he calleth will, he nevertheless takes upon him to attribute to them _liberty of exercise_, and to deny them _a liberty of specification_; to grant them a _more intensive_ liberty than we have, but not a _more extensive_; using, not incongruously, in the incomprehensibility of the subject incomprehensible terms, as _liberty of exercise_ and _liberty of specification_, and degrees of intension in liberty; as if one liberty, like heat, might be more intensive than another. It is true that there is greater liberty in a large than in a straight prison, but one of those liberties is not more intense than the other.