What is asserted is, that the Will, while it yet remains in perfect Equilibrium, without Preference, determines to change it self from that State, and excite in it self a certain Choice or Preference. Now let us see whether this don't come to the same Absurdity we had before. If it be so, that the Will, while it yet remains perfectly Indifferent, determines to put it self out of that State, and give it self a certain Preponderation; Then I would enquire, whether the Soul don't determine this of Choice; or whether the Will's coming to a Determination to do so, be not the same Thing as the Soul's coming to a Choice to do so. If the Soul don't determine this of Choice, or in the Exercise of Choice, then it don't determine it voluntarily. And if the Soul don't determine it voluntarily, or of it's own Will, then in what Sense does it's Will determine it? And if the Will don't determine it, then how is the Liberty of the Will exercised in the Determination? What Sort of Liberty is exercised by the Soul in those Determinations, wherein there is no exercise of Choice, which are not voluntary, and wherein the Will is not concerned?— But if it be allowed, that this Determination is an Act of Choice, and it be insisted on, that the Soul, while it yet remains in a State of perfect Indifference, chooses to put it self out of that State, and to turn it sel• one Way; then the Soul is already come to a Choice, and chooses that Way. And so we have the very same Absurdity which we had before. Here is the Soul in a State of Choice, and in a State of Equilibrium, both at the same Time: the Soul already choosing one Way, while it remains in a State of perfect Indifference, and has no Choice of one Way more than the other.— And indeed this Manner of talking, tho' it may a little hide the Absurdity, in the Obscurity of Expression, is more nonsensical, and increases the Inconsistence. To say, the free Act of the Will, or the Act which the Will exerts in a State of Freedom and Indifference, does not imply Preference in it, but is what the Will does in Order to causing or producing a Preference, is as much as to say, the Soul chooses (for to Will and to Choose are the same Thing) without Choice, and prefers without Preference, in order to cause or produce the Beginning of a Preference, or the first Choice.
What is asserted is, that the Will, while it yet remains in perfect Equilibrium, without Preference, determines to change it self from that State, and excite in it self a certain Choice or Preference. Now let us see whether this don't come to the same Absurdity we had before. If it be so, that the Will, while it yet remains perfectly Indifferent, determines to put it self out of that State, and give it self a certain Preponderation; Then I would enquire, whether the Soul don't determine this of Choice; or whether the Will's coming to a Determination to do so, be not the same Thing as the Soul's coming to a Choice to do so. If the Soul don't determine this of Choice, or in the Exercise of Choice, then it don't determine it voluntarily. And if the Soul don't determine it voluntarily, or of it's own Will, then in what Sense does it's Will determine it? And if the Will don't determine it, then how is the Liberty of the Will exercised in the Determination? What Sort of Liberty is exercised by the Soul in those Determinations, wherein there is no exercise of Choice, which are not voluntary, and wherein the Will is not concerned?— But if it be allowed, that this Determination is an Act of Choice, and it be insisted on, that the Soul, while it yet remains in a State of perfect Indifference, chuses to put it self out of that State, and to turn it sel• one Way; then the Soul is already come to a Choice, and chuses that Way. And so we have the very same Absurdity which we had before. Here is the Soul in a State of Choice, and in a State of Equilibrium, both at the same Time: the Soul already chusing one Way, while it remains in a State of perfect Indifference, and has no Choice of one Way more than the other.— And indeed this Manner of talking, tho' it may a little hide the Absurdity, in the Obscurity of Expression, is more nonsensical, and increases the Inconsistence. To say, the free Act of the Will, or the Act which the Will exerts in a State of Freedom and Indifference, does not imply Preference in it, but is what the Will does in Order to causing or producing a Preference, is as much as to say, the Soul chuses (for to Will and to Chuse are the same Thing) without Choice, and prefers without Preference, in order to cause or produce the Beginning of a Preference, or the first Choice.
