foreknown, as they are by him that foreknoweth all things. On the contrary, the Bishop maintaineth: that the will is free from necessitation; and in order thereto that the judgment of the understanding is not always _practice practicum_, nor of such a nature in itself as to oblige and determine the will to one, though it be true that spontaneity and determination to one may consist together. That the will determineth itself, and that external things, when they change the will, do work upon it not naturally, but morally, not by natural motion, but by moral and metaphorical motion. That when the will is determined naturally, it is not by God’s general influence, whereon depend all second causes, but by special influence, God concurring and pouring something into the will. That the will when it suspends not its act, makes the act necessary; but because it may suspend and not assent, it is not absolutely necessary. That sinful acts proceed not from God’s will, but are willed by him by a _permissive_ will, not an _operative_ will, and that he hardeneth the heart of man by a negative obduration. That man’s will is in his own power, but his _motus primo primi_ not in his own power, nor necessary save only by a hypothetical necessity. That the will to change, is not always a change of will. That not all things which are produced, are produced from _sufficient_, but some things from _deficient_ causes. That if the power of the will be present _in actu primo_, then there is nothing wanting to the production of the effect. That a cause may be sufficient for the production of an effect, though it want something necessary to the production thereof; because the will may be wanting. That a necessary cause doth not always necessarily produce its effect, but only then when the effect is necessarily produced. He proveth also, that the will is free, by that universal notion which the world hath of election: for when of the six Electors the votes are divided equally, the King of Bohemia hath a casting voice. That the prescience of God supposeth no necessity of the future existence of the things foreknown, because God is not eternal but eternity, and eternity is a _standing now_, without succession of time; and therefore God foresees all things intuitively by the presentiality they have in _nunc stans_, which comprehendeth in it all time past, present, and to come, not formally, but eminently and virtually. That the will is free even then when it acteth, but that is in a compounded, not in a divided sense. That to be made, and to be eternal, do consist together, because God’s decrees are made, and are nevertheless eternal. That the order, beauty, and perfection of the world doth require that in the universe there should be agents of all sorts, some necessary, some free, some contingent. That though it be true, that to-morrow it shall rain or not rain, yet neither of them is true _determinate_. That the