Now that this is a legitimate deduction, no one can question. If Edwards's psychology be right, and if self-determination implies a will to will, or choosing a choice, then a self-determining power is the greatest absurdity possible. II. It is clearly deducible from this also, that God can exercise a perfect control over his intelligent creatures, or administer perfectly a moral government consisting in the influence of motives. To any given state of mind, he can adapt motives in reference to required determinations. And when an individual is removed from the motives adapted to his state of mind, the Almighty Providence can so order events as to bring him into contiguity with the motives. If the state of mind should be such that no motives can be made available in reference to a particular determination, it is dearly supposable that he who made the soul of man, may exert a direct influence over this state of mind, and cause it to answer to the motives presented. Whether there are motives adapted to every state of mind, in reference to every possible determination required by the Almighty Lawgiver, so as to render it unnecessary to exert a direct influence over the will, is a question which I am not called upon here to answer. But in either case, the divine sovereignty, perfect and absolute, fore-determining and bringing to pass every event in the moral as well as the physical world; and the election of a certain number to eternal life, and the making of this election sure, are necessary and plain consequences of this system. And as God is a being all-wise and good, we may feel assured in connexion with this system, that, in the working out of his great plan, whatever evil may appear in the progress of its developement, the grand consummation will show that all things have been working together for good. III. It is plainly deducible from this system that moral beings exert an influence over each other by the presentation of motives. And thus efforts may be made either to the injury or benefit of society. IV. If, as Edwards contends, the sense of responsibility, the consciousness of guilt or of rectitude, and consequently the expectation of punishment or reward, connect themselves simply with the nature of the mere fact of volition.--that is, if this is a true and complete representation of consciousness in relation to this subject, then upon the mere fact of volition considered only in its own nature, and wholly independently of its causes, can the processes of justice go forth. Thus we may view the system in relation both to God and to man. In relation to God. It makes him supreme and absolute--foreseeing and fore-determining, and bringing everything to pass according to infinite wisdom, and by the energy of an infinite will.