_J. D._ “The fourth pretence alleged against liberty was, that the will doth necessarily follow the last dictate of the understanding. This objection is largely answered before in several places of this reply, and particularly No. VII. In my former discourse I gave two answers to it: the one certain and undoubted, that (_a_) supposing the last dictate of the understanding did always determine the will, yet this determination being not antecedent in time, nor proceeding from extrinsical causes, but from the proper resolution of the agent, who had now freely determined himself, it makes no absolute necessity, but only hypothetical, upon supposition that the agent hath determined his own will after this or that manner. Which being the main answer, T. H. is so far from taking it away, that he takes no notice of it. The other part of mine answer was probable; that it is not always certain that the will doth always actually follow the last dictate of the understanding, though it always ought to follow it. (_b_) Of which I gave then three reasons. One was, that actions may be so equally circumstantiated, or the case so intricate, that reason cannot give a positive sentence, but leaves the election to liberty or chance. To this he answers not a word. Another of my reasons was, because reason doth not weigh, nor is bound to weigh the convenience or inconvenience of every individual action to the uttermost grain in the balance of true judgment. The truth of this reason is confessed by T. H.; though he might have had more abetters in this than in the most part of his discourse, that nothing is indifferent; that a man cannot stroke his beard on one side, but it was either necessary to do it, or sinful to omit it. From which confession of his it follows, that in all those actions wherein reason doth not define what is most convenient, there the will is free from the determination of the understanding; and by consequence the last feather is wanting to break the horse’s back. A third reason was, because passions and affections sometimes prevail against judgment: as I proved by the example of Medea and Cæsar, by the nearness of the objects to the senses, and by the estimation of a temporal loss more than sin. Against this reason his whole answer is addressed. And first, (_c_) he explaineth the sense of the assertion by the comparison of the last feather; wherewith he seems to be delighted, seeing he useth it now the second time. But let him like it as he will, it is improper, for three reasons. First, the determination of the judgment is no part of the weight, but is the sentence of the trier. The understanding weigheth all things, objects, means, circumstances, convenience, inconvenience; but itself is not weighed. Secondly, the sensitive passion, in some extraordinary cases, may give a counterfeit weight to the object, if it can detain or divert reason from the balance: but ordinarily the means,