locked fast in, it is evident he is not at liberty not to stay, he has not freedom to be gone. So that liberty is not an idea belonging to volition, or preferring; but to the person having the power of doing, or forbearing to do, according as the mind shall choose or direct. Our idea of liberty reaches as far as that power, and no farther. For wherever restraint comes to check that power, or compulsion takes away that indifferency of ability on either side to act, or to forbear acting; there liberty, and our notion of it, presently ceases.

Voluntary §. 11. We have instances enough, and opposed to often more than enough, in our own bodies. involuntary, A man's heart beats, and the blood circunot to neces- lates, which it is not in his power by any sary. thought or volition to stop; and therefore in respect to these motions, where rest depends not on his choice, nor would follow the determination of his mind, if it should prefer it, he is not a free agent. Convulsive motions agitate his legs, so that though he wills it ever so much, he cannot by any power of his mind stop their motion (as in that odd disease called chorea sancti Viti) but he is perpetually dancing: he is not at liberty in this action, but under as much necessity of moving, as a stone that falls, or a tennisball struck with a racket. On the other side, a palsy or the stocks hinder his legs from obeying the determination of his mind, if it would thereby transfer his body to another place. In all these there is want of freedom; though the sitting still even of a paralytic, whilst he prefers it to a removal, is truly voluntary. Voluntary then is not opposed to necessary, but to involuntary. For a man may prefer what he can do, to what he cannot do; the state he is in, to its absence or change, though necessity has made it in itself unalterable.

Liberty, what.

§. 12. As it is in the motions of the body, so it is in the thoughts of our minds: where any one is such, that we have power to take it up, or lay it by, according to the preference of the mind, there we are at liberty. A waking man being under the necessity of having some ideas constantly in

his mind, is not at liberty to think, or not to think; no more than he is at liberty whether his body shall touch any other or no: but whether he will remove his contemplation from one idea to another, is many times in his choice; and then he is in respect of his ideas as much at liberty, as he is in respect of bodies he rests on; he can at pleasure remove himself from one to another. But yet some ideas to the mind, like some motions to the body, are such as in certain circumstances it cannot avoid, nor obtain their absence by the utmost effort it can use. A man on the rack is not at liberty to lay by the idea of pain, and divert himself with other contemplations and sometimes a boisterous passion hurries our thoughts as a hurricane does our bodies, without leaving us the liberty of thinking on other things, which we would rather choose. But as soon as the mind regains the power to stop or continue, begin or forbear any of these motions of the body without, or thoughts within, according as it thinks fit to prefer either to the other, we then consider the man as a free agent again.

what.

§. 13. Wherever thought is wholly wanting, or the power to act or forbear accord. Necessity, ing to the direction of thought; there necessity takes place. This in an agent capable of volition, when the beginning or continuation of any action is contrary to that preference of his mind, is called compulsion; when the hindering or stopping any action is contrary to his volition, it is called restraint. Agents that have no thought, no volition, at all, are in every thing necessary agents.

§. 14. If this be so (as I imagine it is) I leave it to be considered whether it may not longs not to Liberty behelp to put an end to that long agitated, the will. and I think, unreasonable, because unintelligible question, viz. Whether man's will. be free, or no? For if I mistake not, it follows from what I have said, that the question itself is altogether improper; and it is as insignificant to ask whether man's will be free, as to ask whether his sleep be swift, or his virtue square; liberty being as little applicable to the will, as

swiftness of motion is to sleep, or squareness to virtue, Every one would laugh at the absurdity of such a ques tion, as either of these; because it is obvious, that the modifications of motion belong not to sleep, nor the difference of figure to virtue: and when any one well considers it, I think he will as plainly perceive, that liberty, which is but a power, belongs only to agents, and cannot be an attribute or modification of the will, which is also but a power.

Volition.

§. 15. Such is the difficulty of explaining and giving clear notions of internal actions by sounds, that I must here warn my reader that ordering, directing, choosing, preferring, &c. which I have made use of, will not distinctly enough express volition, unless he will reflect on what he himself does when he wills. For example, preferring, which seems perhaps best to express the act of volition, does it not precisely. For though a man would prefer flying to walking, yet who can say he ever wills it? Volition, it is plain, is an act of the mind knowingly exerting that dominion it takes itself to have over any part of the man, by employing it in, or withholding it from, any particular action. And what is the will, but the faculty to do this? And is that faculty any thing more in effect than a power, the power of the mind to determine its thought, to the producing, continuing, or stopping any action, as far as it depends on us? For can it be denied, that whatever agent has a power to think on its own actions, and to prefer their doing or omission either to other, has that faculty called will? Will then is nothing but such a power. Liberty, on the other side, is the power a man has to do or forbear doing any particular action, according as its doing or forbearance has the actual preference in the mind; which is the same thing as to say, according as he himself wills it.

Powers be longing to agents.

§. 16. It is plain then, that the will is nothing but one power or ability, and freedom another power or ability: so that to ask, whether the will has freedom, is to ask whether one power has another power, one ability an

other ability; a question at first sight too grossly absurd to make a dispute, or need an answer. For who is it that sees not that powers belong only to agents, and are attributes only of substances, and not of powers them. selves? So that this way of putting the question, viz. Whether the will be free? is in effect to ask, Whether the will be a substance, an agent? or at least to suppose it, since freedom can properly be attributed to nothing else. If freedom can with any propriety of speech be applied to power, or may be attributed to the power that is in a man to produce or forbear producing motion in parts of his body, by choice or preference; which is that which denominates him free, and is freedom itself. But if any one should ask whe ther freedom were free, he would be suspected not to understand well what he said; and he would be thought to deserve Midas's ears, who, knowing that rich was a denomination for the possession of riches, should demand whether riches themselves were rich.

§. 17. However the name faculty, which men have given to this power called the will, and whereby they have been led into a way of talking of the will as acting, may, by an appropriation that disguises its true sense, serve a little to palliate the absurdity; yet the will in truth signifies nothing but a power, or ability, to prefer or choose: and when the will, under the name of a faculty, is considered as it is, barely as an ability to do something, the absurdity in saying it is free, or not free, will easily discover itself. For if it be reasonable to suppose and talk of faculties, as distinct beings that can act (as we do, when we say the will orders, and the will is free) it is fit that we should make a speaking faculty, and a walking faculty, and a dancing faculty, by which those actions are produced, which are but several modes of motion; as well as we make the will and understanding to be faculties, by which the actions of choosing and perceiving are produced, which are but several modes of thinking; and we may as properly say, that it is the singing faculty sings, and the dancing faculty dances; as that the will chooses, or that the understanding conceives; or, as is

usual, that the will directs the understanding, or the understanding obeys, or obeys not the will: it being altogether as proper and intelligible to say, that the power of speaking directs the power of singing, or the power of singing obeys or disobeys the power of speaking.

§. 18. This way of talking, nevertheless, has prevailed, and, as I guess, produced great confusion. For these being all different powers in the mind, or in the man, to do several actions, he exerts them as he thinks fit: but the power to do one action, is not operated on by the power of doing another action. For the power of thinking operates not on the power of choosing, nor the power of choosing on the power of thinking; no more than the power of dancing operates on the power of singing, or the power of singing on the power of dancing; as any one, who reflects on it, will easily perceive: and yet this is it which we say, when we thus speak, that the will operates on the understanding, or the understanding on the will.

§. 19. I grant, that this or that actual thought may be the occasion of volition, or exercising the power a man has to choose; or the actual choice of the mind, the cause of actual thinking on this or that thing: as the actual singing of such a tune, may be the cause of dancing such a dance, and the actual dancing of such a dance the occasion of singing such a tune. But in all these it is not one power that operates on another but it is the mind that operates and exerts these powers; it is the man that does the action, it is the agent that has power, or is able to do. For powers are relations, not agents: and that which has the power, or not the power to operate, is that alone which is or is not free, and not the power itself. For freedom, or not freedom, can belong to nothing, but what has or has not a power to act.

Liberty belongs not to the will.

20. the attributing to faculties that which belonged not to them, has given occasion to this way of talking: but the introducing into discourses concerning the mind, with the name of faculties, a notion of their operating,