Every phenomenon or effect is particular and limited. It must necessarily be one thing and not another, be in one place and not in another, have certain characteristics and not others; and the cause which determines the phenomenon, may be supposed to determine likewise all its properties. The cause of a particular motion, for example, must, in producing the motion, give it likewise a particular direction. Volition must have an object; something is willed or chosen; particular determination and direction are therefore inseparable from every volition, and the cause which really gives it a being, must necessarily give it character, and particular direction and determination. Selection is the attribute of the cause, and answers to particular determination and direction in the effect. As a phenomenon or effect cannot come to exist without a particular determination, so a cause cannot give existence to a phenomenon, or effect, without selection. There must necessarily be one object selected rather than another. Thus, if fire be thrown among various substances, it selects the combustibles, and produces phenomena accordingly. It selects and gives particular determination. We cannot conceive of cause without selection, nor of effect without a particular determination. But in what lies the selection? In the nature of the cause in correlation with certain objects. Fire is in correlation with certain objects, and consequently exhibits phenomena only with respect to them. In chemistry, under the title of affinities, we have wonderful exhibitions of selection and particular determination. Now motive, according to Edwards, lies in the correlation of the nature of the will, or desire, with certain objects; and volition is the effect of this correlation. The selection made by will, arising from its nature, is, on the principle of Edwards, like the selection made by any other cause; and the particular determination or direction of the volition, in consequence of this, is like that which appears in every other effect. In the case of will, whatever effect is produced, is produced of necessity, by a pre-constitution and disposition of will and objects, just as in the case of any other cause. From this it appears sufficiently evident, that on Edwards's principles there is no such difference between volition and any other effect, as to shield his reasonings respecting a self-determining will, against the consequences above deduced from them. The distinction of final and efficient causes does not lie in his system. The motive is that which produces the sense of the most agreeable, and produces it necessarily, and often in opposition to reason and conscience; and this sense of the most agreeable is choice or volition. It belongs to the opposite system to make this distinction in all its clearness and force--where the efficient will is distinguished, both from the persuasions and allurements of passion and desire, and from the laws of reason and conscience.