I reply to this, that this is undoubtedly the motive of bringing the chess-board before the eye, and in making all the preparations for a selection;--but now the last question is, which square shall I select? The illustration will have the same force whichever square is selected, and there is no motive that can be drawn either from the reason or the sensitivity for taking one square in preference to the other: under the absence of all such motives, and affording each time the same attempt at illustration, I can vary the selection sixty-four times: in making this selection, therefore, it appears to me, there is an entire indifferency as to which particular square is selected;--there is no command of the reason directing to one square rather than another;--there is no affection of the sensitivity towards one square rather than another, as most agreeable and yet the will does select one of the squares. It will be proper, in this place, to consider the following argument of Edwards against indifferency of will: "Choice may be immediately _after_ a state of indifference, but cannot co-exist with it: even the very beginning of it is not in a state of indifference. And, therefore, if this be liberty, no act of the will, in any degree, is ever performed in a state of liberty, or in the time of liberty. Volition and liberty are so far from agreeing together, and being essential one to another, that they are contrary one to another, and one excludes and destroys the other, as much as motion and rest, light and darkness, or life and death." (p. 73.) Edwards reasons according to his own psychology: If the will and the sensitivity are one, the will cannot well be conceived of as in a state of indifference, and if it could be conceived of as in a state of indifference before it exercises volition, inasmuch as, according to his system again, volition is the sense of the most agreeable, the moment volition begins, indifference ceases; and hence, if liberty consist in indifference, liberty must cease when volition takes place, just as rest ceases with motion.