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

And it may be further observed, that to suppose this Liberty of Indifference is essential to Virtue and Vice, destroys the great Difference of Degrees of the Guilt of different Crimes, and takes away the Heinousness of the most flagitious horrid Iniquities; such as Adultery Bestiality, Murder, Perjury, Blasphemy, &c. For according to these Principles, there is no Harm at all in having the Mind in a State of perfect Indifference with Respect to these Crimes; nay, 'tis absolutely necessary in order to any Virtue in avoiding them, or Vice in doing them. But for the Mind to be in a State of Indifference with Respect to 'em, is to be next Door to doing them: It is then infinitely near to choosing, and so committing the Fact: For Equilibrium is the next Step to a Degree of Preponderation; and one, even the least Degree of Preponderation (all Things considered) is Choice. And not only so, but for the Will to be in a State of perfect Equilibrium with Respect to such Crimes, is for the Mind to be in such a State, as to be full as likely to choose 'em as to refuse 'em, to do 'em as to omit 'em. And if our Minds must be in such a State wherein it is as near to choosing as refusing, and wherein it must of Necessity, according to the Nature of Things, be as likely to commit 'em, as to refrain from 'em; where is the exceeding Heinousness of choosing and committing them? If there be no Harm in often being in such a State, wherein the ⟨p. 181⟩Probability of doing and forbearing are exactly equal, there being an Equilibrium, and no more Tendency to one than the other; then according to the Nature and Laws of such a Contingence, it may be expected, as an inevitable Consequence of such a Disposition of Things, that we should choose 'em as often as reject 'em: That it should generally so fall out is necessary, as Equality in the Effect is the natural Consequence of the equal Tendency of the Cause, or of the antecedent State of Things from which the Effect arises: Why then should we be so exceedingly to blame, if it does so fall out?

And it may be further observed, that to suppose this Liberty of Indifference is essential to Vertue and Vice, destroys the great Difference of Degrees of the Guilt of different Crimes, and takes away the Heinousness of the most flagitious horrid Iniquities; such as Adultery Bestiality, Murder, Perjury, Blasphemy, &c. For according to these Principles, there is no Harm at all in having the Mind in a State of perfect Indifference with Respect to these Crimes; nay, 'tis absolutely necessary in order to any Vertue in avoiding them, or Vice in doing them. But for the Mind to be in a State of Indifference with Respect to 'em, is to be next Door to doing them: It is then infinitely near to chusing, and so committing the Fact: For Equilibrium is the next Step to a Degree of Preponderation; and one, even the least Degree of Preponderation (all Things considered) is Choice. And not only so, but for the Will to be in a State of perfect Equilibrium with Respect to such Crimes, is for the Mind to be in such a State, as to be full as likely to chuse 'em as to refuse 'em, to do 'em as to omit 'em. And if our Minds must be in such a State wherein it is as near to chusing as refusing, and wherein it must of Necessity, according to the Nature of Things, be as likely to commit 'em, as to refrain from 'em; where is the exceeding Heinousness of chusing and committing them? If there be no Harm in often being in such a State, wherein the