Thus far my argument against Edwards's assumption,--that, to make the will the cause of its own volitions, is to make it cause its volitions by an act of volition,--has been indirect. If this indirect argument has been fairly and legitimately conducted, few probably will be disposed to deny that the assumption is overthrown by its consequences. In addition to the above, however, on a subject so important, a direct argument will not be deemed superfluous. Self-determining will means simply a will causing its own volitions; and consequently, particularly determining and directing them. Will, in relation to volition, is just what any cause is in relation to its effect. Will causing volitions, causes them just as any cause causes its effects. There is no intervention of anything between the cause and effect; between will and volition. A cause producing its phenomena by phenomena, is a manifest absurdity. In making the will a self-determiner, we do not imply this absurdity. Edwards assumes that we do, and he assumes it as if it were unquestionable. The will, he first remarks, determines all our external actions by volitions, as the motions of the hands and feet. He next affirms, generally, that all which the will determines, it determines in this way; and then concludes, that if it determines its own volitions, they must come under the general law, and be determined by volitions. The first position is admitted. The second, involving the last, he does not prove, and I deny that it is unquestionable.