According to Edwards, the correlation of will and its objects, now gives the sense of the most agreeable, or volition, in the direction of the reason; and now in the direction of passion--but why?--Why does the reason _now_ appear most agreeable,--and now the indulgences of impure desire? I choose this because it is most agreeable, says Edwards, which is equivalent to saying,--I have the sense of the most agreeable in reference to this, because it is most agreeable; but how do you know it is the most agreeable? because I choose it, or have the sense of the most agreeable in reference to it. It is plain, therefore, that on Edwards's system, as well as on that opposed to it, the particular direction of volition, and the constant changes of volition, must be referred simply to the cause of volition, without giving any other explanation of the different determinations of this cause, except referring them to the nature of the cause itself. It is possible, indeed, to refer the changes in the correlation to some cause which governs the correlation of the will and its objects; but then the question must arise in relation to this cause, why it determines the correlation in one direction at one time, and in another direction at another time? And this could be answered only by referring it to itself as having the capacity of these various determinations as a power to do or not to do, and a power to determine in a given direction, or in the opposite direction; or by referring it to still another antecedent cause. Now let us suppose this last antecedent to be the infinite will: then the question would be, why the infinite will determines the sensitivity, or will of his creatures at one time to wisdom, and at another to folly? And what answer could be given? Shall it be said that it seems most agreeable to him? But why does it seem most agreeable to him? Is it because the particular determination is the most reasonable, that it seems most agreeable? But why does he determine always according to the most reasonable? Is it because to determine according to the most reasonable, seems most agreeable? Now, inasmuch as according to Edwards, the volition and the sense of the most agreeable are the same; to say that God wills as he does will, because it is most agreeable to him, is to say that he wills because he wills; and to say that he wills as he does will, because it seems most reasonable to him, amounts to the same thing, because he wills according to the most reasonable only because it is the most agreeable. To represent the volitions, or choices, either in the human or divine will, as determined by motives, removes therefore no difficulty which is supposed to pertain to contingent self-determination. Let us compare the two theories particularly, although at the hazard of some repetition.