cause that acts and produces effects upon itself, and is the object of its own influence and action.

With respect to that grand enquiry, What determines the Will, it would be very tedious and unnecessary at present to enumerate and examine all the various opinions which have been advanced concerning this matter; nor is it needful that I should enter into a particular disquisition of all points debated in disputes on that question, whether the Will always follows the last dictate of the understanding. It is sufficient to my present purpose to say, it is that motive, which, as it stands in the view of the mind, is the strongest, that determines the Will. But it may be necessary that I should a little explain my meaning in this.

By motive, I mean the whole of that which moves, excites or invites the mind to volition, whether that be one thing singly, or many things conjunctly. Many particular things may concur and unite their strength to induce the mind; and, when it is so, all together are as it were one complex motive. And when I speak of the strongest motive, I have respect to the strength of the whole that operates to induce to a particular act of volition, whether that be the strength of one thing alone, or of many together.

Whatever is a motive, in this sense, must be something that is extant in the view or apprehension of the understanding, or perceiving faculty. Nothing can induce or invite the mind to will or act any thing, any further than it is perceiv ed, or is some way or other in the mind's view; for what is wholly unperceived, and perfectly out of the mind's view, cannot affect the mind at all. It is most evident, that nothing is in the mind, or reaches it, or takes any hold of it, any otherwise than as it is perceived or thought of.

And I think it must also be allowed by all, that every thing that is properly called a motive, excitement or inducement to a perceiving, willing agent, has some sort and degree of tendency or advantage to move or excite the Will, previous to the effect, or to the act of the Will excited. This previous tendency of the motive is what I call the strength of the motive. That motive which has a less degree of previous ad

vantage or tendency to move the Will, or that appears less inviting, as it stands in the view of the mind, is what I call a weaker motive. On the contrary, that which appears most inviting, and has, by what appears concerning it to the understanding or apprehension, the greatest degree of previous tendency to excite and induce the choice, is what I call the strongest motive. And in this sense, I suppose the Will is always determined by the strongest motive.

Things that exist in the view of the mind have their strength, tendency or advantage to move or excite its Will, from many things appertaining to the nature and circumstances of the thing viewed, the nature' and circumstances of the mind that views, and the degree and manner of its view; of which it would perhaps be hard to make a perfect enumeration. But so much I think may be determined in general, without room for controversy, that whatever is perceived or apprehended by an intelligent and voluntary agent, which has the nature and influence of a motive to volition or choice, is considered or viewed as good; nor has it any tendency to invite or engage the election of the soul in any further degree than it appears such. For to say otherwise, would be to say, that things that appear have a tendency by the appearance they make, to engage the mind to elect them, some other way than by their appearing eligible to it; which is absurd. And therefore it must be true, in some sense, that the Will always is as the greatest apparent good is. For the right understanding of this, two things must be well and distinctly observed.

1. It must be observed in what sense I use the term good; namely, as of the same import with agreeable. To appear good to the mind, as I use the phrase, is the same as to appear agreeable, or seem pleasing to the mind. Certainly nothing appears inviting and eligible to the mind, or tending to engage its inclination and choice, considered as evil or disagreeable; nor, indeed, as indifferent, and neither agreeable nor disagreeable. But if it tends to draw the inclination, and move the Will, it must be under the notion of that which suits the mind. And therefore that must have the greatest

tendency to attract and engage it, which, as it stands in the mind's view, suits it best, and pleases it most; and in that sense, is the greatest apparent good: To say otherwise, is little, if any thing, short of a direct and plain contradiction.

The word good, in this sense, includes in its signification, the removal or avoiding of evil, or of that which is disagreea ble and uneasy. It is agreeable and pleasing to avoid what is disagreeable and displeasing, and to have uneasiness removed. So that here is included what Mr. Locke supposes determines the Will. For when he speaks of uneasiness as determining the Will, he must be understood as supposing that the end or aim which governs in the volition or act of preference, is the avoiding or removal of that uneasiness; and that is the same thing as choosing and seeking what is more easy and agreeable.

2. When I say, the Will is as the greatest apparent good is, or, (as I have explained it) that volition has always for its object the thing which appears most agreeable; it must be carefully observed, to avoid confusion and needless objection, that I speak of the direct and immediate object of the act of volition; and not some object that the act of Will has not an immediate, but only an indirect and remote respect to. Many acts of volition have some remote relation to an object, that is different from the thing most immediately willed and chosen. Thus, when a drunkard has his liquor before him, and he has to choose whether to drink it or no; the proper and im mediate objects, about which his present volition is conver sant, and between which his choice now decides, are his own acts, in drinking the liquor, or letting it alone; and this will certainly be done according to what, in the present view of his mind, taken in the whole of it, is most agreeable to him. If he chooses or wills to drink it, and not to let it alone; then this action, as it stands in the view of his mind, with all that belongs to its appearance there, is more agreeable and pleasing than letting it alone.

But the objects to which this act of volition may relate more remotely, and between which his choice may determine more indirectly, are the present pleasure the man expects bý

drinking, and the future misery which he judges will be the consequence of it: He may judge that this future misery when it comes, will be more disagreeable and unpleasant, than refraining from drinking now would be. But these two things are not the proper objects that the act of volition spoken of is nextly conversant about. For the act of Will spoken of is concerning present drinking or forbearing to drink. If he wills to drink, then drinking is the proper object of the act of his Will; and drinking, on some account or other, now appears most agreeable to him, and suits him best. If he chooses to refrain, then refraining is the imme-" diate object of his Will, and is most pleasing to him. If in the choice he makes in the case, he prefers a present pleas úre to a future advantage, which he judges will be greater when it comes; then a lesser present pleasure appears more agreeable to him than a greater advantage at a distance. If, on the contrary, a future advantage is preferred, then that ap pears most agreeable, and suits him best. And so still the present volition is as the greatest apparent good at present is.

I have rather chosen to express myself thus, that the Will always is as the greatest apparent good, or, as what appears most agreeable, is, than to say that the Will is determined by the greatest apparent good, or by what seems most agreeable; because an appearing most agreeable or pleasing to the mind, and the mind's preferring and choosing, seem hardly to be properly and perfectly distinct. If strict propriety of speech be insisted on, it may more properly be said, that the voluntary action which is the immediate consequence and fruit of the mind's volition or choice, is determined by that which appears most agreeable, than that the preference or choice itself is; but that the act of volition itself is always determined by that in or about the mind's view of the object, which causes it to appear most agreeable. I say, in or about the mind's view of the object, because what has influence to render an object in view agreeable, is not only what appears in the object viewed, but also. the manner of the view, and the state and circumstances of the mind that views. Particularly to enumerate all things pertaining to the mind's VOL. V.

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view of the objects of volition, which have influence in their appearing agreeable to the mind, would be a matter of no small difficulty, and might require a treatise by itself, and is not necessary to my present purpose. I shall therefore only mention some things in general.

I. One thing that makes an object proposed to choice agreeable, is the apparent nature and circumstances of the object. And there are various things of this sort, that have an hand in rendering the object more or less agreeable; as,

1. That which appears in the object, which renders it beautiful and pleasant, or deformed and irksome to the mind; viewing it as it is in itself.

2. The apparent degree of pleasure or trouble attending the object, or the consequence of it. Such concomitants and consequents being viewed as circumstances of the object, are to be considered as belonging to it, and as it were parts of it; as it stands in the mind's view, as a proposed object of choice.

3. The apparent state of the pleasure or trouble that appears, with respect to distance of time; being either nearer or farther off. It is a thing in itself agreeable to the mind, to have pleasure speedily; and disagreeable to have it delayed; so that if there be two equal degrees of pleasure set in the mind's view, and all other things are equal, but only one is beheld as near, and the other far off; the nearer will appear most agreeable, and so will be chosen. Because though

the agreeableness of the objects be exactly equal, as viewed in themselves, yet not as viewed in their circumstances; one of them having the additional agreeableness of the circumstance of nearness.

II. Another thing that contributes to the agreeableness of an object of choice, as it stands in the mind's view, is the manner of the view. If the object be something which appears connected with future pleasure, not only will the degree of apparent pleasure have influence, but also the manner of the view, especially in two respects.

1. With respect to the degree of judgment, or firmness of assent, with which the mind judges the pleasure to be future. Because it is more agreeable to have a certain happi