His instances are, first, the difference between an hereditary kingdom and an elective; and then the difference between the senior and junior of the mess taking their commons; both which prove the liberty of doing what they will, but not a liberty to will. For in the first case, the electors are free to name whom they will, but not to will; and in the second, the senior having an appetite, chooseth what he hath an appetite to; but chooseth not his appetite. NO. VII. _T. H._ For if there came into the husband’s mind greater good by establishing than abrogating such a vow, the establishing will follow necessarily. And if the evil that will follow thereon in the husband’s opinion outweigh the good, the contrary must needs follow. And yet in this following of one’s hopes and fears consisteth the nature of election. So that a man may both choose this, and cannot but choose this. And consequently choosing and necessity are joined together. [Sidenote: The Bishop’s reply.] _J. D._ (_a_) “There is nothing said with more show of reason in this cause by the patrons of necessity and adversaries of true liberty than this, that the will doth perpetually and infallibly follow the last dictate of the understanding, or the last judgment of right reason. And in this, and this only, I confess T. H. hath good seconds. Yet the common and approved opinion is contrary, and justly. “For first, this very act of the understanding is an effect of the will, and a testimony of its power and liberty. It is the will, which affecting some particular good, doth engage and command the understanding to consult and deliberate what means are convenient for attaining that end. And though the will itself be blind, yet its object is good in general, which is the end of all human actions. Therefore it belongs to the will, as to the general of an army, to move the other powers of the soul to their acts, and among the rest the understanding also, by applying it and reducing its power into act. So as whatsoever obligation the understanding doth put upon the will, is by the consent of the will, and derived from the power of the will, which was not necessitated to move the understanding to consult. So the will is the lady and mistress of human actions; the understanding is her trusty counsellor, which gives no advice but when it is required by the will. And if the first consultation or deliberation be not sufficient, the will may move a review, and require the understanding to inform itself better and take advice of others, from whence many times the judgment of the understanding doth receive alteration.