all cases where there is a perceiveable difference in things, and consequently in all moral and religious cases, for the sake whereof such endeavors have been used to maintain so absurd and inconsistent a thing as Liberty or Freedom from Necessity. So that Liberty is almost, if not quite, reduced to nothing and destroyed, as to the grand end in asserting it. If those are not the only instances wherein man is free to will or choose among objects, but man is free to will in other cases, these other cases should be assigned, and not such cases as are of no consequence, and which by the great likeness of the objects to one another, and for other reasons, make the cause of the determination of man’s will less easy to be known, and consequently serve to no other purpose but to darken the question, which may be better determined by considering, whether man be free to will or not in more important instances.
2. Secondly, I answer, that whenever a choice is made, there can be no equality of circumstances preceding the choice. For in the case of choosing one out of two or more eggs, between which there is no perceivable difference; there is not, nor can there be, a true equality of circumstances and causes preceding the act of choosing one of the said eggs. It is not enough to render things equal to the will, that they are equal or alike in themselves. All the various modifications of the man, his opinions, prejudices, temper, habit, and circumstances, are to be taken in, and considered as causes of election, no less than the objects without us among which we choose; and these will ever incline or determine our wills, and make the choice we do make preferable to us, though the external objects of our choice are ever so much alike to each other. And, for example, in the case of choosing one out of the two eggs that are alike, there is first, in the person choosing, will to eat or use an egg. There is, secondly, a will to take but one, or one first. Thirdly, consequent to these two wills, follow in the
