A careful and strict enquiry into the modern prevailing notions of that freedom of…

But possibly 'tis needless and improper, to mention the Frame and State of the Mind, as a distinct Ground of the Agreeableness of Objects from the other two mentioned before; viz. The apparent Nature and Circumstances of the Objects viewed, and the Manner of the View: Perhaps if we strictly consider the Matter, the different Temper and State of the Mind makes no Alteration as to the Agreeableness of Objects, any other Way, than as it makes the Objects themselves appear differently beautiful or deformed, having apparent Pleasure or Pain attending them: And as it occasions the Manner of the View to be different, causes the Idea of Beauty or Deformity, Pleasure or Uneasiness to be more or less lively.

But possibly 'tis needless and improper, to mention the Frame and State of the Mind, as a distinct Ground of the Agreableness of Objects from the other two mentioned before; viz. The apparent Nature and Circumstances of the Objects view'd, and the Manner of the View: Perhaps if we strictly consider the Matter, the different Temper and State of the Mind makes no Alteration as to the Agreableness of Objects, any other Way, than as it makes the Objects themselves appear differently beautiful or deformed, having apparent Pleasure or Pain attending them: And as it occasions the Manner of the View to be different, causes the Idea of Beauty or Deformity, Pleasure or Uneasiness to be more or less lively.

However, I think so much is certain, that Volition, in no one Instance that can be mentioned, is otherwise than the greatest apparent Good is, in the Manner which has been explained. The Choice of the Mind never departs from that which, at that Time, and with Respect to the direct and immediate Objects of that Decision of the Mind, appears most agreeable and pleasing, all Things considered. If the immediate Objects of the Will are a Man's own Actions, then those Actions which appear most agreeable to him he wills. If it be now most agreeable to him, all Things considered, to walk, then he now wills to walk. If it be now, upon the whole of what at present appears to him, most agreeable to speak, then he chooses to speak: If it suits him best to keep Silence, then he chooses to keep Silence. There is scarcely a plainer and more universal Dictate of the Sense and Experience of Mankind, than that, when Men act voluntarily, and do what they please, then they do what suits them best, or what is most agreeable to them. To say, that they do what they please,