(_i_) “All the world knows, that when the agent is determined by himself, then the effect is determined likewise in its cause.” Yes, when the agent is determined by himself, then the effect is determined likewise in its cause; and so anything else is what he will have it. But nothing is determined by itself, nor is there any man in the world that hath any conception answerable to those words. But “motives,” he says, “determine not naturally, but morally”. This also is insignificant; for all motion is natural or supernatural. Moral motion is a mere word, without any imagination of the mind correspondent to it. I have heard men talk of a motion in a court of justice; perhaps this is it which he means by moral motion. But certainly, when the tongue of the judge and the hands of the clerks are thereby moved, the motion is natural, and proceeds from natural causes; which causes also were natural motions of the tongue of the advocate. And whereas he adds, that if this were true, then “not only motives, but reason itself and deliberation were vain”; it hath been sufficiently answered before, that therefore they are not vain, because by them is produced the effect. I must also note, that oftentimes in citing my opinion he puts in instead of mine, those terms of his own, which upon all occasions I complain of for absurdity; as here he makes me to say, that which I did never say, “special influence of extrinsical causes”. (_k_) “He saith, that ‘the ignorance of the true causes and their power, is the reason why we ascribe the effect to liberty; but when we seriously consider the causes of things, we acknowledge a necessity.’ No such thing, but just the contrary.” If he understand the authors which he readeth upon this point, no better than he understands what I have here written, it is no wonder he understandeth not the truth of the question. I said not, that when we consider the causes of things, but when we see and know the strength that moves us, we acknowledge necessity. “No such thing,” says the Bishop, “but just the contrary; the more we consider, and the clearer we understand, the greater is the liberty,” &c. Is there any doubt, if a man could foreknow, as God foreknows, that which is hereafter to come to pass, but that he would also see and know the causes which shall bring it to pass, and how they work, and make the effect necessary? For necessary it is, whatsoever God foreknoweth. But we that foresee them not, may consider as much as we will, and understand as clearly as we will, but are never the nearer to the knowledge of their necessity; and that, I said, was the cause why we impute those events to liberty, and not to causes.