“Lastly, he saith, that ‘a man’s mourning more for the loss of his child than for his sin, makes nothing to the last dictates of the understanding’. Yes, very much. Reason dictates that a sin committed is a greater evil than the loss of a child, and ought more to be lamented for: yet we see daily how affection prevails against the dictate of reason. That which he infers from hence, that ‘sorrow for sin is not voluntary, and by consequence that repentance proceedeth from causes’; is true as to the latter part of it, but not in his sense. The causes from whence repentance doth proceed, are God’s grace preventing, and man’s will concurring. God prevents freely, man concurs freely. Those inferior agents, which sometimes do concur as subordinate to the grace of God, do not, cannot, determine the will naturally. And therefore the former part of his inference, that sorrow for sin is not voluntary, is untrue, and altogether groundless. That is much more truly and much more properly said to be voluntary, which proceeds from judgment and from the rational will, than that which proceeds from passion and from the sensitive will. One of the main grounds of all T. H.’s errors in this question is, that he acknowledgeth no efficacy but that which is natural. Hence is this wild consequence; ‘repentance hath causes’, and therefore ‘it is not voluntary’. Free effects have free causes, necessary effects necessary causes: voluntary effects have sometimes free, sometimes necessary causes.” ANIMADVERSIONS UPON THE BISHOP’S REPLY NO. XXIII.