tion, they say, and inclination depends on circumstances; on education, habits, fashion, etc., things, in great meas ure, beyond our control; and while these circumstances remain the same, a man cannot choose otherwise than he does. To this I reply, that, as we have already seen, the will is strictly and properly free, provided nothing interferes with, and prevents, our putting forth such volitions as we choose to put forth. Is there, then, any thing in these circumstances which are supposed to control our choice, and to be so fatal to our freedom, is there in them any thing which really interferes with, or prevents our willing as we choose? Does the fact that I am inclined, and strongly so, to a given choice, prevent me from putting forth that choice in the shape of executive volition? So far from this, that inclination is the very circumstance that leads to my doing it. All that could possibly be contended, is that the supposed inclination to a given choice is likely to prevent my having some other and different choice. But that has nothing to do with the question of the freedom of my will, which depends, as we have seen, not on the power to choose otherwise than one is inclined, or than one likes, but as he likes. What force, I ask again, is there in any circumstance, or combination of circumstances, which go to mould and shape my inclinations and my disposition, and have no further power over me, what force in them, or what tendency, to prevent my willing as I choose, as I like, as I am inclined? Nay, if my will acts at all, it must, as I have shown, act in this way, and therefore act freely.

But sup

Freedom of Inclination not Freedom of Will. pose I have no power to like, or to be inclined, differently from what I do like, and am now inclined? I reply, it mat ters not as to the present question. The supposition now made, takes away or limits, not the freedom of the will, it does not touch that; but the freedom of the affections. Can I like what I do not like- and can I put forth such volitions I please or choose are two distinct questions, and again

I repeat that the freedom of our will depends, not on our having this or that particular choice, but on our being able to carry out whatever choice we do make into our volitions; not on our being able to will otherwise than we choose, nor yet on our ability to choose otherwise than we do, but simply on our being able to will as we choose, whatever that choice may be.

Are the Sensibilities Free. - Have I, in reality, however, any freedom of the affections, any power under given circumstances, to be affected otherwise than I am, to feel otherwise than I do? I reply, the affections are not elements of the will, are not under its immediate control; are not strictly voluntary. It depends on a great variety of circumstances, what, in any given case, your affections or inclinations may be. You have no power of will directly over them. You can modify and shape them, only by shaping your own voluntary action so far as that bears upon their formation. By shaping your CHARACTER which is under your control, you may, in a manner, at least, determine the nature and degree of the emotions which will arise, under given circumstances, in your bosom.

The two Questions entirely distinct.-But, however that may be, it has nothing to do, I repeat, with the question now under discussion. The freedom of the affections, and the freedom of the will, are by no means the same thing. We have already seen that there may be a fixed and positive connection between my inclinations and my choice, and so my will, and yet my will be perfectly free. This is the main thing to be settled; and there seems to be no need of further argument to establish this point; and if this be so, it decides the question as to the freedom of the will.

Bearing of this View upon the divine Government. — The view now taken, leaves it open and quite in the power of Providence, so to shape circumstances, guide events, and so to array, and bring to bear on the mind of man, motives and inducements to any given course, as virtually to control

and determine his conduct, by controlling and determining his inclinations, and so his choice; while, at the same time, the man is left perfectly free to put forth such volitions as he pleases, and to do as he likes. There can be no higher liberty than this. To this point I shall again revert, when the question comes up respecting the divine agency in con. nection with human freedom.

CHAPTER IV.

CERTAIN QUESTIONS CONNECTED WITH THE PRECEDING

§ I.-CONTRARY CHOICE.

The Question stated. — In the preceding chapters our attention has been directed to the psychological facts respecting the will, and also to the general question respecting the freedom of the will. Closely connected with this main question, and involved in its discussion, are certain inquiries of a like nature, which cannot wholly be passed by, and for the consideration of which the way is now prepared. One of these respects the power of contrary choice. Have we any such power? Is the freedom, which, as wo have seen, belongs to the very nature of the will, such a freedom as allows of our choosing, under given circumstances, any otherwise than we do? When I put forth a volition, all other things being as they are, can I, at that moment, in place of that volition, put forth a different one in its stead?

Not identical with the preceding. This question is not identical with that respecting the freedom of the will, for it has been already shown that there may be true freedom without any such power as that now in question. My will is free, provided I can put forth such volitions as I please, irrespective of the power to substitute other volions and choices in place of the actual ones.

Such Power not likely to be exercised.-The question, however, is one of some importance, whether we have any such power or not. And whether we have it or not, one thing is certain we are not likely to exercise it. If among the fixed and given things, which are to remain as they are, we include whatever inclines or induces the mind to choose and act as it does, then, power or no power to the contrary, the choice will be as it is, and would be so, if we were to try the experiment a thousand times; for choice depends on these preceding circumstances and inducements - the inclination of the mind-and if this is given, and made certain, the choice to which it will lead becomes certain also. A choice opposed to the existing inclination, to the sum total of the existing inducements to action, is not a choice at all; it is a contradiction in terms. The power of contrary choice, then, is one which, from the nature of the case, will never be put in requisition, unless something lying back of the choice, viz., inclination, be changed also.

But does such Power exist. The question is not, however, whether such a power is likely to be employed, but whether it exists; not whether the choice will be thus and thus, but whether it can be otherwise. When, from various courses of procedure, all practicable, and at my option, I select or choose one which, on the whole, I will pursue, have I no power, under those very circumstances, and at that very moment, to choose some other course instead of that? Can my choice be otherwise than it is?

In what Sense there is such Power. - Abstractly, I suppose, it can. Power and inclination are two different things. The power to act is one thing, and the disposition to exert that power is another thing. Logically, one does not involve the other. The power may exist without the disposition, or the disposition without the power. There is power, logically, abstractly considered, to choose, even when inclination is wanting; you have only to supply the requisite inclination and the power is at once exerted, the choice is

made, the act is performed. But the change of inclination does not create any new power; it simply puts in requisition a power already existing.

§ II. — POWER to Do what we are not Disposed to Do.

The Question under another Form. - Closely analogou to the question last discussed, virtually, indeed, the sams question under another form, is the inquiry, whether we can, at any moment, will or do what we are not, at that moment, inclined to do. Have I any such power or freedom as this, that I CAN do what I am not DISPOSED or do not wish to do? My disposition being to pursue a given course, is it really in my power to pursue a different one?

In order to determine this question, let us see what constitutes, or in what consists, the power of doing, in any case, what we are disposed to do; and then we may be able to judge whether that power still exists, in case the disposition is wanting.

In what Power consists. It is admitted that I can do what I wish or am disposed to do. Now, in what consists that power? That depends on what sort of act it is that I am to put forth. Suppose it be a physical act. My power to do what I wish, in that case, consists in my having certain physical organs capable of doing the given thing, and under the command of my will. Suppose it be an intellectual act. My power, in that case, of doing what I like, depends on my having such mental faculties as are requisite for the perform ance of the given act, and these under control. So long, then, as I have the faculties, physical or mental, that are requisite to the performance of a given act, and those faculties are under the control of my will, so that I can exert them if I please, and when I please, so long my power of doing what I like is unimpaired, and complete, as, e. g., the pc wer of walking, or adding a column of accounts.