The reasoning by which the first point is aimed to be established, is the general reasoning respecting cause and effect. Volition is an effect, and must have a cause. Its cause is the motive lying in the correlation of mind and object. When several physical causes conflict with each other, we call that the strongest which prevails and produces its appropriate effects, to the exclusion of the others. So also where there are several moral causes or motives conflicting with each other, we call that the strongest which prevails. Where a physical cause is not opposed by any other force, it of course produces its effect; and in this case we do not say the _strongest_ cause produces the effect, because there is no comparison. So also there are cases in which there is but one moral cause or motive present, when there being no comparison, we cannot affirm that the volition is determined by the _strongest_ motive: the doing of something may be entirely agreeable, and the not doing of it may be utterly disagreeable: in this case the motive is only for the doing of it. But wherever the case contains a comparison of causes or of motives, it must be true that the effect which actually takes place, is produced by the strongest cause or motive. This indeed is nothing more than a truism, or a mere postulate, as if we should say,--let a cause or motive producing effects be called the strongest. It may be represented, also, as a _petitio principii_, or reasoning in a circle,--since the proof that the will is determined by the strongest motive is no other than the fact that it is determined. It may be stated thus: The will is determined by the strongest motive. How do you know this? Because it is determined. How does this prove it? Because that which determines it must be the strongest.[4] Edwards assumes, also, that motive is the cause of volition. This assumption he afterwards endeavours indirectly to sustain, when he argues against a self-determining will. If the will do not cause its own volitions, then it must follow that motive is the cause. The argument against a self-determining will we are about to take up. 2. _The strongest motive is always the most agreeable_. Edwards maintains that the motive which always prevails to cause volition, has this characteristic,--that it is the most agreeable or pleasant at the time, and that volition itself is nothing but the sense of the most agreeable. If there should be but one motive present to the mind, as in that case there would be no comparison, we presume he would only say that the will is determined by _the agreeable_.