touch any other or no; but whether he will remove his contemplation from one idea to another is many times in his choice; and then he is in respect of his ideas as much at liberty as he is in respect of bodies he rests on: he can at pleasure remove himself from one to another. But yet some ideas to the mind, like some motions to the body, are such as in certain circumstances it cannot avoid, nor obtain their absence by the utmost effort it can use. A man on the rack is not at liberty to lay by the idea of pain, and divert himself with other contemplations: and sometimes a boisterous passion hurries our thoughts as a hurricane does our bodies, without leaving us the liberty of thinking on other things, which we would rather choose. But as soon as the mind regains the power to stop or continue, begin or forbear, any of these motions of the body without, or thoughts within, according as it thinks fit to prefer either to the other, we then consider the man as a free agent again.
Necessity, what.§ 13. Wherever thought is wholly wanting, or the power to act or forbear according to the direction of thought; there necessity takes place. This in an agent capable of volition, when the beginning or continuation of any action is contrary to that preference of his mind, is called compulsion; when the hindering or stopping any action is contrary to his volition, it is called restraint. Agents that have no thought, no volition at all, are in every thing necessary agents.
Liberty belongs not to the will.§ 14. If this be so (as I imagine it is) I leave it to be considered, whether it may not help to put an end to that long agitated, and I think unreasonable, because unintelligible question, viz. Whether man's will be free or no? For, if I mistake not, it follows from what I have said, that the question itself is altogether improper; and it is as insignificant to ask, whether man's will be free, as to ask whether his sleep be swift, or his virtue square; liberty being as little applicable to the will as
