to be a Manichee, to believe two Gods, a God of good and a God of evil; or with the heathens, to believe thirty thousand Gods: than thus to charge the true God to be the proper cause and the true author of all the sins and evils which are in the world.” ANIMADVERSIONS UPON THE BISHOP’S REPLY NO. XI. (_a_) “This argument was sent forth only as an espy, to make a more full discovery, what were the true grounds of T. H.’s supposed necessity.” The argument which he sendeth forth as an espy, is this: “If either the decree of God, or the foreknowledge of God, or the influence of the stars, or the concatenation (which he says falsely I call a concourse) of causes, of the physical or moral efficacy of objects, or the last dictate of the understanding, do take away true liberty, then Adam before his fall had no true liberty.” In answer whereunto I said, that all the things now existent were necessary to the production of the effect to come; that the _foreknowledge_ of God causeth nothing, though the _will_ do; that the influence of the stars is but a small part of that cause which maketh the necessity; and that this consequence, “if the concourse of all the causes necessitate the effect, then Adam had no true liberty,” was false. But in his words, if these do take away true liberty, then Adam before his fall had no true liberty, the consequence is good; but then I deny that necessity takes away liberty; the reason whereof, which is this, _liberty is to choose what we will, not to choose our will_, no inculcation is sufficient to make the Bishop take notice of, notwithstanding he be otherwhere so witty, and here so crafty, as to send out arguments for spies. The cause why I denied the consequence was, that I thought the force thereof consisted in this, that necessity in the Bishop’s opinion destroyed liberty. (_b_) “Concerning the eternal decree of God,” &c.