For what reason?
but because a hasty temper, though a constant cause in the mind, operates only by intervals, and infects not the whole character.

Again, repentance wipes off every crime, especially if attended with an evident reformation of life and manners.

How is this to be accounted for?
But by asserting that actions render a person criminal, merely as they are proofs of criminal passions or principles in the mind; and when by any alteration of these principles they cease to be just proofs, they likewise cease to be criminal.

But according to the doctrine of liberty or chance they never were just proofs, and consequently never were criminal.
Here then I turn to my adversary, and desire him to free his own system from these odious consequences before he charge them upon others.

Or if he rather chuses, that this question should be decided by fair arguments before philosophers, than by declamations before the people, let him return to what I have advanced to prove that liberty and chance are synonimous; and concerning the nature of moral evidence and the regularity of human actions.