(_i_) “‘In the next place he will help me to understand,’ he says, ‘how eternity is an indivisible point.’ The divine substance is indivisible; but eternity is the divine substance. The major is evident, because God is _actus simplicissimus_; the minor hath been clearly demonstrated in my answer to his last doubt, and is confessed by all men, that whatsoever is attributed to God is God.” The major is so far from being evident, that _actus simplicissimus_ signifieth nothing. The minor is said by some men, thought by no man; for whatsoever is thought, is understood. And all that he hath elsewhere and here dilated upon it, is as perfect nonsense, as any man ever writ on purpose to make merry with. And so is that whereby he answers to my objection, that a point cannot comprehend all time, which is successive; namely, his distinction, that “a point doth not comprehend all time _formally_, as time is successive; but _eminently_ and _virtually_, as eternity is infinite”. And this, “to-day all eternity is co-existent with this day, and to-morrow all eternity will be co-existent with to-morrow”. It is well that his eternity is now come from a _nunc stans_ to be a _nunc fluens_, flowing from this day to the next, and so on. This kind of language is never found in the Scripture. No, but the thing, saith he, is found there, namely, that God is infinite in all his attributes. I would he could shew me the place where God is said to be infinite in all his attributes. There be places enough to shew that God is infinite in power, in wisdom, mercy, &c: but neither is he said to be infinite in names (which is the English of attributes), nor that he is an indivisible point, nor that a point doth comprehend time eminently and virtually; nor that to-day all eternity is co-existent with to-day, &c. And thus much in answer to his reply upon my answer. That which remaineth, is my reply upon his answer to my positive doctrine on this subject. MY OPINION ABOUT LIBERTY AND NECESSITY NO. XXV. _T. H._ First, I conceive that when it cometh into a man’s mind to do or not to do some certain action, if he have no time to deliberate, the doing or abstaining necessarily followeth the present thought he had of the good or evil consequence thereof to himself. As for example, in sudden anger the action shall follow the thought of revenge, in sudden fear the thought of escape. Also when a man hath time to deliberate, but deliberates not, because never anything appeared that could make him doubt of the consequence, the action follows his opinion of the goodness or harm of it. These actions I call voluntary. He, if I understand him aright, calls them spontaneous. I call them voluntary, because those actions that follow immediately the last appetite, are voluntary. And here, where there is one only appetite, that one is the last.