When we make the kinds of mistakes for which we deserve punishment, such as falling into gluttony or envy or selfishness, it is not because we have, after deliberation and investigation, perhaps through no fault of our own, acquired a mistaken view of the facts; it is because we engage in “a too hasty compliance with our desires” (E2–5 II.xxi.53: 268) and fail to “hinder blind Precipitancy” (E2–5 II.xxi.67: 279).  What matters is not that we have failed to will the forbearing to will to go to the movies or clean the fridge. What matters is that we have failed to will the forbearing to prosecute our most pressing desires, allowing ourselves to be guided by uneasinesses that might, for all we know, lead us to evil. If we have the power to suspend the prosecution of our desires (including our most pressing desire), then we misuse it when we do not exercise it (or when we fail to exercise it when its exercise is called for). So, not only is Locke’s doctrine of suspension consistent with his account of the freedom to will, it also provides part of the answer to Molyneux’s worry: