the different volitions to be effected by changes in the _state_ of the sensitivity, or will, relatively to the objects. Or, _thirdly_, we may suppose both the state of the will, and the arrangements and conditions of the objects to be subject to changes, singly and mutually, and thus giving rise to the different volitions. But our questionings are not yet at an end. On the first supposition, the question comes up, how the different arrangements and conditions of the objects are brought about? On the second supposition, how the changes in the state of the sensitivity are effected? On the third supposition, how the changes in both, singly and mutually, are effected? If it could be said, that the sensitivity changes itself relatively to the objects, then we should ask again, why the sensitivity chooses at one time, as most agreeable to itself, that which is right and rational, and at another time, that which is wrong and foolish? Or, if it could be said, that the objects have the power of changing their own arrangements and conditions, then also we must ask, why at one time the objects arrange themselves to make the right and rational appear most agreeable, and at another time, the wrong and foolish. These last questions are the very questions which Edwards does not presume to answer. The motive by which he accounts for the existence of the volition, is formed of the correlation of the state of the will, and the nature and circumstances of the object. But when the correlation is such as to give the volition in the direction of the right and the rational, in opposition to the wrong and the foolish,--we ask _why_ does the correlation give the volition in this direction. If it be said that the volition in this direction appears most agreeable, the answer is a mere repetition of the question; for the question amounts simply to this:--why the correlation is such as to make the one agreeable rather than the other? The volition which is itself only the sense of the most agreeable, cannot be explained by affirming that it is always as the most agreeable. The point to be explained is, why the mind changes its state in relation to the objects; or why the objects change their relations to the mind, so as to produce this sense of the most agreeable in one direction rather than in another? The difficulty is precisely of the same nature which is supposed to exist in the case of a contingent will. The will now goes in the direction of reason, and now in the direction of passion,--but why? We say, because as will, it has the power of thus varying its movement. The change is accounted for by merely referring to the will.