(_b_) “Of which I gave then three reasons. One was, that actions may be so equally circumstantiated, that reason cannot give a positive sentence, but leaves the election to liberty or chance. To this he answers not a word.” There was no need of answer: for he hath very often in this discourse contradicted it himself, in that he maketh “reason to be the true root of liberty, and men to have more or less liberty, as they have more or less reason”. How then can a man leave that to liberty, when his reason can give no sentence? And for his leaving it to chance; if by chance he mean that which hath no causes, he destroyeth Providence; and if he mean that which hath causes, but unknown to us, he leaveth it to necessity. Besides, it is false that “actions may be so equally circumstantiated, that reason cannot give a positive sentence”. For though in the things to be elected there may be an exact equality: yet there may be circumstances in him that is to elect, to make him resolve upon that of the two which he considereth for the present; and to break off all further deliberation for this cause, that he must not (to use his own instance) by spending time in vain, apply neither of the plaisters, which the chirurgeon gives him, to his wound. “Another of his reasons was, because reason doth not weigh every individual action to the uttermost grain.” True; but does it therefore follow, a man gives no sentence? The will therefore may follow the dictate of the judgment, whether the man weigh or not weigh all that might be weighed. “His third reason was, because passions and affections sometimes prevail against judgment.” I confess they prevail often against _wisdom_, which is it he means here by _judgment_. But they prevail not against the _dictate of the understanding_, which he knows is the meaning of _judgment_ in this place. And the will of a passionate and peevish fool doth no less follow the dictate of that little understanding he hath, than the will of the wisest man followeth his wisdom.