by the Vicious Motive as great an Incapacity? Suppose I have two diversions offered me, both of which I could not enjoy, I like both of them, but yet have a stronger inclination to one than to the other, I am not indeed strictly indifferent to either, because I should be glad to enjoy both; but am I not exactly in the same case, to all intents and purposes of acting, as though I was absolutely indifferent to that diversion which I have the least inclination to? You suppose Man to be endued naturally with a disposition to be influenced by Virtuous Motives, and that this Disposition is a sine qua non to Virtuous Actions, both which I fully believe; but then you omit to consider the natural Inclination to be influenced by Vicious Motives, which, whenever a Vice is committed, is at least equally strong with the other, and in the first Vice is not affected by Habits, but
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