For first it must be remembered that the ground or reason of any event, of whatever nature it be, must be contained among the circumstances which precede that event. The mind is supposed to be in a state of previous indifference, and therefore cannot be, in itself considered, the source of the particular choice that is made. There is a motive on one side and a motive on the other: and between these lie the true ground and reason of preference.
But, wherever there is tendency to preference, there may be degrees of tendency. If the degrees be equal, preference cannot follow: it is equivalent to the putting equal weights into the opposite scales of a balance. If one of them have a greater tendency to preference than the other, that which has the greatest tendency must ultimately prevail. When two things are balanced against each other, so much amount may be conceived to be struck off from each side as exists in the smaller sum, and the overplus that belongs to the greater is all that truly enters into the consideration.
Add to this, secondly, that, if motive have not a necessary influence, it is altogether superfluous. The mind cannot first choose to be influenced by a motive, and afterwards submit to its operation: for in that case the preference would belong wholly to this previous volition. The determination would in reality be complete in the first instance; and the motive, which came in afterwards, might be the pretext, but could not be the true source of the proceedings.
Lastly, it may be observed upon the hypothesis of free will that the whole system is built upon a distinction where there is no difference, to wit, a distinction between the intellectual and active powers of the mind. A mysterious philosophy taught men to suppose that, when an object was already felt to be desirable, there was need of some distinct power to put the body in motion. But reason finds no ground for this supposition;Chapter or is it possible to conceive (in the case of an intellectual faculty placed in an aptly organized body, where preference exists, together with a sentiment, the dictate of experience) of our power to obtain the object preferred) of anything beyond this that can contribute to render a certain motion of the animal frame the necessary result. We need only attend to the obvious meaning of the terms, in order to perceive that the will is merely, as it has been happily termed, "the last act of the understanding,"
"one of the different cases of the association of ideas." What indeed is preference but a feeling of something that really inheres, or is supposed to inhere, in the objects themselves? It is the comparison, true or erroneous, which the mind makes, respecting such things as are brought into competition with each other. This is indeed the same principle as was established upon a former occasion, when we undertook to prove that the voluntary actions of men originate in their opinions. But, if this fact had been sufficiently attended to, the freedom of the will would never have been gravely maintained by philosophical writers; since no man ever imagined that we were free to feel or not to feel an impression made upon our organs, and to believe or not to believe a proposition demonstrated to our understanding.
It must be unnecessary to add any thing further on this head, unless it be a momentary recollection of the sort of benefit that freedom of the will would confer upon us, supposing it possible. Man being, as we have here found him to be, a creature whose actions flow from the simple principle, and who is governed by the apprehensions of his understanding, nothing further is requisite but the improvement of his reasoning faculty to make him virtuous and happy. But did he possess a faculty in dependent of the understanding, and capable of resisting from mere caprice the most powerful arguments, the best education and the most sedulous instruction might be of no use to him. This freedom we shall easily perceive to be his bane and his curse; and the only hope of lasting benefit to the species would be by drawing closer the connection between the external motions and the understanding, wholly to extirpate it. The virtuous man, in proportion to his improvement, will be under the constant influence of fixed and invariable principles; and such a being as we conceive God to be, can never in any one instance have exercised this liberty, that is, can never have acted in a foolish and tyrannical manner. Freedom of the will is absurdly represented as necessary to render the mind susceptible of moral principles; but in reality, so far as we act with liberty, so far as we are independent of motives, our conduct is as independent of morality as it is of reason, nor is it possible that we should deserve either praise or blame for a proceeding thus capricious and indisciplinable.
