_J. D._ “Thirdly, the moral philosopher tells us how we are haled hither and thither with outward objects. To this I answer, “First, that the power which outward objects have over us, is for the most part by our own default, because of those vicious habits which we have contracted. Therefore though the actions seem to have a kind of violence in them, yet they were free and voluntary in their first originals. As a paralytic man, to use Aristotle’s comparison, shedding the liquor deserves to be punished, for though his act be unwilling, yet his intemperance was willing, whereby he contracted this infirmity. “Secondly I answer, that concupiscence, and custom, and bad company, and outward objects do indeed make a proclivity, but not a necessity. By prayers, tears, meditations, vows, watchings, fastings, humi-cubations, a man may get a contrary habit, and gain the victory, not only over outward objects, but also over his own corruptions, and become the king of the little world of himself. Si metuis, si prava cupis, si duceris irâ, Servitii patiere jugum, tolerabis iniquas Interius leges. Tunc omnia jure tenebis, Cum poteris rex esse tui. “Thirdly, a resolved mind, which weighs all things judiciously and provides for all occurrences, is not so easily surprised with outward objects. Only Ulysses wept not at the meeting with his wife and son. I would beat thee, said the philosopher, but that I am angry. One spake lowest, when he was most moved. Another poured out the water, when he was thirsty. Another made a covenant with his eyes. Neither opportunity nor enticement could prevail with Joseph. Nor the music nor the fire, with the three children. It is not the strength of the wind, but the lightness of the chaff, which causeth it to be blown away. Outward objects do not impose a moral, much less a physical necessity; they may be dangerous, but cannot be destructive to true liberty.”