Episode 16

If in any case my action in filling dwindle into mechanical or semi-mechanical, done with little or no adverting of the mind to its performance, it so far becomes an involuntary action. But, if every voluntary action be performed for the sake of its consequences, then in every voluntary action there is comparison and judgement. Every such action proceeds upon the apprehended truth of some proposition. The mind decides "this is good" or "desirable;"Chapter nd immediately upon that decision, if accompanied with a persuasion that we are competent to accomplish this good or desirable thing, the limbs proceed to their office. The mind decides "this is better than something else;" either wine and cordials are before me, and I choose the wine rather than the cordials; or the wine only is presented or thought of, and I decide that to take the wine is better than to abstain from it. Thus it appears that in every voluntary action there is preference or choice, which indeed are synonymous terms.

This full elucidation of the nature of voluntary action enables us to proceed a step further. Hence it appears that the voluntary actions of men in all cases originate in their opinions. The actions of men, it will readily be admitted, originate in the state of their minds immediately previous to those actions. Actions therefore which are preceded by a judgement "this is good," or "this is desirable," originate in the state of judgement or opinion upon that subject. It may happen that the opinion may be exceedingly fugitive; it may have been preceded by aversion and followed by remorse;Chapter ut it was unquestionably the opinion of the mind at the instant in which the action commenced.

It is by no means uninstructive to remark how those persons who seem most to have discarded the use of their reason have frequently fallen by accident, as it were, upon important truths. There has been a sect of Christians who taught that the only point which was to determine the future everlasting happiness or misery of mankind was their faith. Being pressed with the shocking immorality of their doctrine, and the cruel and tyrannical character it imputed to the author of the universe, some of the most ingenious of them have explained themselves thus.

"Man is made up of two parts, his internal sentiments and his external conduct. Between these two there is a close and indissoluble connection;Chapter s are his sentiments so is his conduct. Faith, that faith which alone entitles to salvation, is indeed a man's opinion, but not every opinion he may happen openly to profess, not every opinion which floats idly in his brain, and is only recollected when he is gravely questioned upon the subject. Faith is the opinion that is always present to the mind, that lives in the memory, or at least infallibly suggests itself when any article of conduct is considered with which it is materially connected. Faith is that strong, permanent and lively persuasion of the understanding with which no delusive temptations will ever be able successfully to contend.

Faith modifies the conduct, gives a new direction to the dispositions, and renders the whole character pure and heavenly. But heavenly dispositions only can fit a man for the enjoyment of heaven. Heaven in reality is not so properly a place as a state of the mind; and, if a wicked man could be introduced into the society of 'saints made perfect,' he would be miserable.

God therefore, when he requires faith alone as a qualification for heaven, is so far from being arbitrary that he merely executes the laws of reason, and does the only thing it was possible for him to do."

In this system there are enormous absurdities, but the view it exhibits of the source of voluntary action, sufficiently corresponds with the analysis we have given of the subject.

The author of the Characteristics has illustrated this branch of the nature of man in a very masterly manner. He observes: "There are few who think always consistently, or according to one certain hypothesis upon any subject so abstruse and intricate as the cause of all things and the economy or government of the universe. For it is evident in the case of the most devout people, even by their own confession, that there are times when their faith hardly can support them in the belief of a supreme, wisdom;Chapter nd that they are often tempted to judge disadvantageously of a providence and just administration in the whole.

"That alone therefore is to be called a man's opinion, which is of any other the most habitual to him, and occurs upon most occasions. So that it is hard to pronounce certainly of any man, that he is an atheist; because, unless his whole thoughts are at all seasons and on all occasions steadily bent against all supposition or imagination of design in things, he is no perfect atheist. In the same manner, if a man's thoughts are not at all times steady and resolute against all imagination of chance, fortune, or ill design in things, he is no perfect theist. But, if any one believes more of chance and confusion than of design, he is to be esteemed more an atheist than a theist (this is surely not a very accurate or liberal view of the atheistical system) from that which most predominates, or has the ascendant. And, in case he believes more of the prevalency of an ill designing principle than of a good one, he is rather a demonist, and may be justly so called, from the side to which the balance or his judgement most inclines.'