"I use the term _'good'_ 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. 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. The word _good_ in this sense includes the avoiding of evil, or of that which is disagreeable and uneasy." (p. 20.) It follows then that the will is always determined by that which _seems most pleasing or appears most agreeable_ to the mind. This conclusion is in perfect accordance with the position with which Edwards set out: that will is always as the preponderating desire; indeed, that the will is the same in kind with desire, or with the affections; and an act of will or choice, nothing more than the strongest desire in reference to an immediate object, and a desire producing an effect in our mental or physical being. The determination of will is the strongest excitement of passion. That which determines will is the cause of passion. The strength of the cause lies in its perceived tendency to excite the passions and afford enjoyment. As possessing this tendency, it is called _good_, or _pleasing_, or _agreeable_; that is, suiting the state of the mind or the condition of the affections. The _"good"_ which forms the characteristic of a cause or motive is an immediate good, or a good "in the present view of the mind." (p. 21.) Thus a drunkard, before he drinks, may be supposed to weigh against each other the present pleasure of drinking and the remote painful consequences; and the painful consequences may appear to him to be greater than the present pleasure. But still the question truly in his mind, when he comes to drink, respects the present act of drinking only; and if this seems to him most pleasing, then he drinks. "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 immediate object of his will, and is most pleasing to him." The reasoning is, that when the drunkard drinks, we are not to conclude that he has chosen future misery over future good, but that the act of drinking, in itself, is the object of choice; so that, in the view he has taken of it, it is to him the greatest apparent good. In general we may say, in accordance with this principle, that whenever the act of choice takes place, the object of that act comes up before the mind in such a way as to seem most pleasing to the mind; it is at the moment, and in the immediate relation, the greatest apparent good. The man thus never chooses what is disagreeable, but always what is agreeable to him.