A careful and strict enquiry into the modern prevailing notions of that freedom of…

Secondly, It must be borne in Mind, according to what was observed before, that indeed no Inability whatsoever which is merely moral, is properly called by the Name of Inability; and that in the strictest Propriety of Speech, a Man may be said to have a Thing in his Power, if he has it at his Election; and He can't be said to be unable to do a Thing, when He can if He now pleases, or whenever he has a proper, direct and immediate Desire for it. As to those Desires and Endeavours that may be against the Exercises of a strong Habit, with Regard to which Men may be said to be unable to avoid those Exercises, they are remote Desires and Endeavours in two Respects. First, as to Time; they are never against present Volitions, but only against Volitions of such a Kind, when viewed at a Distance. Secondly, as to their Nature; these opposite Desires are not directly and properly against the Habit and Inclination itself, or the Volitions in which it is exercised; for these, in themselves considered, are agreeable; but against something else, that attends them, or is their Consequence; the Opposition of the Mind is levelled entirely against this; the Inclination or Volitions themselves are not at all opposed directly, and for their own sake; but only indirectly, and remotely on the Account of something alien• and foreign.

Secondly, It must be borne in Mind, according to what was observ'd before, that indeed no Inability whatsoever which is meerly moral, is properly called by the Name of Inability; and that in the strictest Propriety of Speech, a Man may be said to have a Thing in his Power, if he has it at his Election; and He can't be said to be unable to do a Thing, when He can if He now pleases, or whenever he has a proper, direct and immediate Desire for it. As to those Desires and Endeavours that may be against the Exercises of a strong Habit, with Regard to which Men may be said to be unable to avoid those Exercises, they are remote Desires and Endeavours in two Respects. First, as to Time; they are never against present Volitions, but only against Volitions of such a Kind, when view'd at a Distance. Secondly, as to their Nature; these opposite Desires are not directly and properly against the Habit and Inclination itself, or the Volitions in which it is exercised; for these, in themselves considered, are agreable; but against something else, that attends them, or is their Consequence; the Opposition of the Mind is levelled entirely against this; the Inclination or Volitions themselves are not at all opposed directly, and for their own sake; but only indirectly, and remotely on the Account of something alien and foreign.