being merely a metaphysical necessity, does not affect the sequents of volition; that if a man can do as he pleases, he has a natural liberty and ability which relieves him from the chain of metaphysical necessity. I have already shown how utterly futile this attempted distinction is--how completely the metaphysical necessity embraces the so called natural liberty and ability. If nothing better than this can be resorted to, then we have no alternative left but to exclaim with Shelley, "Necessity, thou mother of the world!" But why the reluctance to escape from this universal necessity? Do the abettors of this system admit that there is something opposed to necessity? But what is this something opposed to necessity? Do they affirm that choice is opposed to necessity? But how opposed--is choice contingent? Do they admit the possibility that any choice which is, might not have been at all, or might have been different from what it is? We surely do not distinguish choice from necessity by merely calling it choice, or an act of the will. If will is not necessitated, we wish to know under what condition it exists. Volition is plainly under necessity on Edwards's system, just as every other event is under necessity. And the connexion between volition and its sequents is just as necessary as the connexion between volition and its motives. Explain,--why do you endeavour to evade the conclusion of this system when you come to volition? why do you claim liberty here? Do _you_ likewise have a natural and spontaneous judgement against a necessitated will? It is evident that while Edwards and his followers embrace the doctrine of necessity in its cardinal principles, they shrink from its application to will. They first establish the doctrine of necessity universally and absolutely, and then claim for will an exception from the general law,--not by logically and psychologically pointing out the grounds and nature of the exception, but by simply appealing to the spontaneous and natural judgements of men, that they are free when they do as they please: but no definition of freedom is given which distinguishes it from necessity;--nor is the natural and spontaneous judgement against necessity of volition explained and shown not be a mere illusion. There is an idea opposed to necessity, says this spontaneous judgement--and the will comes under the idea opposed to necessity. But what is this idea opposed to necessity, and how does the will come under it? Edwards and his followers have not answered these questions--their attempt at a solution is self-contradictory and void.