Edwards runs the changes of these words with great plausibility, and we must say deceives himself as well as others. The great point,--whether will and desire are one,--whether the volition is as the most agreeable,--he takes up at the beginning as an unquestionable fact, and adheres to throughout as such; but he never once attempts an analysis of consciousness in relation to it, adequate and satisfactory. His psychology is an assumption. 3. The will is necessarily determined. How does Edwards prove this? 1. On the general connexion of causes and effects. Causes necessarily produce effects, unless resisted and overcome by opposing forces; but where several causes are acting in opposition, the strongest will necessarily prevail, and produce its appropriate effects. Now, Edwards affirms that the nature of the connexion between motives and volitions is the same with that of any other causes and effects. The difference is merely in the terms: and when he calls the necessity which characterizes the connexion of motive and volition "a moral necessity," he refers not to the connexion itself, but only to the terms connected. In this reasoning he plainly assumes that the connexion between cause and effect in general, is a necessary connexion; that is, all causation is necessary. A contingent, self-determining cause, in his system, is characterized as an absurdity. Hence he lays himself open to all the consequences of a universal and absolute necessity. 2. He also endeavours to prove the necessity of volition by a method of approximation. (p. 33.) He here grants, for the sake of the argument, that the will may oppose the strongest motive in a given case; but then he contends that it is supposable that the strength of the motive may be increased beyond the strength of the will to resist, and that at this point, on the general law of causation, the determination of the will must be considered necessary. "Whatever power," he remarks, "men may be supposed to have to surmount difficulties, yet that power is not infinite." If the power of the man is finite, that of the motive may be supposed to be infinite: hence the resistance of the man must at last be necessarily overcome. This reasoning seems plausible at first; but a little examination, I think, will show it to be fallacious. Edwards does not determine the strength of motives by inspecting their intrinsic qualities, but only by observing their degrees of agreeableness. But agreeableness, by his own representation, is relative,--relative to the will or sensitivity. A motive of infinite strength would be a motive of infinite agreeableness, and could be known to be such only by an infinite sense of agreeableness in the man. The same of course must hold true of any motive less than infinite: and universally, whatever be the degree of strength of the motive, there must be in the man an affection of corresponding intensity. Now, if there be a power of resistance in