And so also we are blameworthy or praiseworthy for doing or not doing external actions, so far only as these actions are naturally connected with volitions, as sequents with their stated antecedents. If the action is one which ought to be done, we are responsible for the doing of it, if we know that upon our willing it, it will be done; although at this very moment there is no such correlation between the action and the will, as to form the motive or cause upon which the existence of the act of willing depends. If the action is one which ought not to be done, we are guilty for doing it, when we know that if we were not to will it, it would not be done; although at this very moment there is such a correlation between the action, and the state of the will, as to form the cause or motive by which the act of willing comes necessarily to exist. The metaphysical or philosophical inquiry respecting the correlation of the state of the will and any action, or respecting the want of such a correlation, is foreign to the question of duty and responsibility. This question relates only to the volition and its connexion with its consequents. This does not clash at all with the common sentiment that our actions are to be judged of by our motives; for this sentiment does not respect volitions in relation to their cause, but external actions in relation to the volitions which produce them. These external actions may be in themselves good, but they may not be what was willed; some other force or power may have come in between the volition and its object, and changed the circumstances of the object, so as to bring about an event different from the will or intention; although being in connexion with the agent, it may still be attributed to his will: or the immediate act which appears good, may, in the mind of the agent be merely part of an extended plan or chain of volitions, whose last action or result is evil. It is common, therefore, to say of an external action, we must know what the man intends, before we pronounce upon him; which is the same thing as to say we must know what his volition really is, or what his motive is--that is, not the cause which produces his volition, but the volition which is aiming at effects, and is the motive and cause of these effects;--which again, is the same thing as to say, that before we can pronounce upon his conduct, we must know what effects he really intends or wills, or desires, that is, what it is which is really connected in his mind with the sense of the most agreeable. _Edwards and Locke._ Their systems are one: there is no difference in the principle. Edwards represents the will as necessarily determined so does Locke. Edwards places liberty in the unimpeded connexion of volition with its stated sequents--so does Locke.