3. If, as this objection affirms, an act of Will, when there is no perceived or felt reason for that act in distinction from every other, is equivalent to an event without a cause; then it would be as impossible for us to _conceive_ of the former as of the latter. We cannot even conceive of an event without a cause. But we can conceive of an act of Will when no reason, but the power of willing, exists for that particular act in distinction from others. We cannot conceive of an event without a cause. But we _can_ conceive of the mind's selecting odd, for example, instead of even, without the Intellect or Sensibility impelling the Will to that act in distinction from others. Such act, therefore, is not equivalent to an event without a cause. The objection under consideration is consequently wholly baseless. FACTS LIKE THE ABOVE WRONGLY ACCOUNTED FOR. IV. The manner in which Necessitarians sometimes endeavor to account for acts of Will in which a selection is made between objects perceived and felt to be perfectly equal, requires attention. Suppose that A and B are before the mind. One or the other is to be selected, or no selection at all is to be made. These objects are present to the mind as perfectly equal. The Intelligence and Sensibility are in a state of entire equilibrium between them. Now when one of these objects is selected in distinction from the other, this act of Will is to be accounted for, it is said, by referring back to the determination to make the selection instead of not making it. The Will does not choose between A and B, at all. The choice is between choosing and not choosing. But mark: To determine to select A or B is one thing. To select one in distinction from the other, is quite another. The former act does not determine the Will towards either in distinction from the other. This last act remains to be accounted for. When we attempt to account for it, we cannot do it, by referring to the Intelligence or Sensibility for these are in a state of perfect equilibrium between the objects. We can account for it only by falling back upon the power of willing itself, and admitting that the Will is free, and not subject to the law of Necessity. CHOOSING BETWEEN OBJECTS KNOWN TO BE EQUAL--HOW TREATED BY NECESSITARIANS.