57. Power to suspend volition explains responsibility for ill choice. These things, duly weighed, will give us, as I think, a clear view into the state of human liberty. Liberty, it is plain, consists in a power to do, or not to do; to do, or forbear doing, as we will. This cannot be denied. But this seeming to comprehend only the actions of a man consecutive to volition, it is further inquired,-Whether he be at liberty to will or no? And to this it has been answered, that, in most cases, a man is not at liberty to forbear the act of volition: he must exert an act of his will, whereby the action proposed is made to exist or not to exist. But yet there is a case wherein a man is at liberty in respect of willing; and that is the choosing of a remote good as an end to be pursued. Here a man may suspend the act of his choice from being determined for or against the thing proposed, till he has examined whether it be really of a nature, in itself and consequences, to make him happy or not. For, when he has once chosen it, and thereby it is become a part of his happiness, it raises desire, and that proportionably gives him uneasiness; which determines his will, and sets him at work in pursuit of his choice on all occasions that offer. And here we may see how it comes to pass that a man may justly incur punishment, though it be certain that, in all the particular actions that he wills, he does, and necessarily does, will that which he then judges to be good.
For, though his will be always determined by that which is judged good by his understanding, yet it excuses him not; because, by a too hasty choice of his own making, he has imposed on himself wrong measures of good and evil; which, however false and fallacious, have the same influence on all his future conduct, as if they were true and right. He has vitiated his own palate, and must be answerable to himself for the sickness and death that follows from it. The eternal law and nature of things must not be altered to comply with his ill-ordered choice. If the neglect or abuse of the liberty he had, to examine what would really and truly make for his happiness, misleads him, the miscarriages that follow on it must be imputed to his own election. He had a power to suspend his determination; it was given him, that he might examine, and take care of his own happiness, and look that he were not deceived. And he could never judge, that it was better to be deceived than not, in a matter of so great and near concernment.
58. Why men choose what makes them miserable. What has been said may also discover to us the reason why men in this world prefer different things, and pursue happiness by contrary courses. But yet, since men are always constant and in earnest in matters of happiness and misery, the question still remains, How men come often to prefer the worse to the better; and to choose that, which, by their own confession, has made them miserable?
59. The causes of this. To account for the various and contrary ways men take, though all aim at being happy, we must consider whence the various uneasinesses that determine the will, in the preference of each voluntary action, have their rise:
(1) From bodily pain. Some of them come from causes not in our power; such as are often the pains of the body from want, disease, or outward injuries, as the rack, &c.; which, when present and violent, operate for the most part forcibly on the will, and turn the courses of men's lives from virtue, piety, and religion, and what before they judged to lead to happiness; every one not endeavouring, or, through disuse, not being able, by the contemplation of remote and future good, to raise in himself desires of them strong enough to counterbalance the uneasiness he feels in those bodily torments, and to keep his will steady in the choice of those actions which lead to future happiness. A neighbouring country has been of late a tragical theatre from which we might fetch instances, if there needed any, and the world did not in all countries and ages furnish examples enough to confirm that received observation, Necessitas cogit ad turpia; and therefore there is great reason for us to pray, "Lead us not into temptation."(2) From wrong desires arising from wrong judgments. Other uneasinesses arise from our desires of absent good; which desires always bear proportion to, and depend on, the judgment we make, and the relish we have of any absent good; in both which we are apt to be variously misled, and that by our own fault.
60. Our judgment of present good or evil always right. In the first place, I shall consider the wrong judgments men make of future good and evil, whereby their desires are misled. For, as to present happiness and misery, when that alone comes into consideration, and the consequences are quite removed, a man never chooses amiss: he knows what best pleases him, and that he actually prefers. Things in their present enjoyment are what they seem: the apparent and real good are, in this case, always the same. For, the pain or pleasure being just so great and no greater than it is felt, the present good or evil is really so much as it appears. And therefore were every action of ours concluded within itself, and drew no consequences after it, we should undoubtedly never err in our choice of good: we should always infallibly prefer the best. Were the pains of honest industry, and of starving with hunger and cold set together before us, nobody would be in doubt which to choose: were the satisfaction of a lust and the joys of heaven offered at once to any one's present possession, he would not balance, or err in the determination of his choice.
61. Our wrong judgments have regard to future good and evil only.
