For it is pretty hard to state it
between them, i.e. immediately after the judgment of the
understanding, and before the determination of the will: because the
determination of the will immediately follows the judgment of the
understanding: and to place liberty in an indifferency, antecedent
to the thought and judgment of the understanding, seems to me to place
liberty in a state of darkness, wherein we can neither see nor say
anything of it; at least it places it in a subject incapable of it, no
agent being allowed capable of liberty, but in consequence of
thought and judgment. I am not nice about phrases, and therefore
consent to say with those that love to speak so, that liberty is
placed in indifferency, but it is an indifferency which remains
after the judgment of the understanding, yea, even after the
determination of the will: and that is an indifferency not of the man,
(for after he has once judged which is best, viz. to do or forbear, he
is no longer indifferent,) but an indifferency of the operative powers
of the man, which remaining equally able to operate or to forbear
operating after as before the decree of the will, are in a state,
which, if one pleases, may be called indifferency; and as far as
this indifferency reaches, a man is free, and no further: v.g. I
have the ability to move my hand, or to let it rest; that operative
power is indifferent to move or not to move my hand.
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