the will to any motive, which is tending strongly to determine it, this power of resistance, according to Edwards, must consist of a sense of agreeableness opposing the other motive, which is likewise a sense of agreeableness: and the question is simply, which shall predominate and become a sense of the most agreeable. It is plain that if the first be increased, the second may be supposed to be increased likewise; if the first can become infinite, the second can become infinite likewise: and hence the power of resistance may be supposed always to meet the motive required to be resisted, and a point of necessary determination may never be reached. If Edwards should choose to throw us upon the strength of motives intrinsically considered, then the answer is ready. There are motives of infinite strength, thus considered, which men are continually resisting: for example, the motive which urges them to obey and love God, and seek the salvation of their souls. III. AN EXAMINATION OF THE ARGUMENTS AGAINST A SELF-DETERMINING AND CONTINGENT WILL. Edwards's first and great argument against a self-determining will, is given in part II. sec. 1, of his work, and is as follows: The will,--or the soul, or man, by the faculty of willing, effects every thing within its power as a cause, by acts of choice. "The will determines which way the hands and feet shall move, by an act of choice; and there is no other way of the will's determining, directing, or commanding any thing at all." Hence, if the will determines itself, it does it by an act of choice; "and if it has itself under its command, and determines itself in its own actions, it doubtless does it in the same way that it determines other things which are under its command." But if the will determines its choice by its choice, then of course we have an infinite series of choices, or we have a first choice which is not determined by a choice,--"which brings us directly to a contradiction; for it supposes an act of the will preceding the first act in the whole train, directing and determining the rest; or a free act of the will before the first free act of the will: or else we must come at last to an act of the will determining the consequent acts, wherein the will is not self-determined, and so is not a free act, in this notion of freedom." (p. 43.)