The only liberty we possess, according to all the authors referred to, is a freedom of the body and not of the mind. Though the younger Edwards is a strenuous advocate of his father’s doctrine, he has sometimes, without intending to do so, let fall a heavy blow upon it. He finds, for instance, the following language in the writings of Dr. West, “he might have omitted doing the thing if he would,” and he is perplexed to ascertain its meaning. “To say that if a man had chosen not to go to a debauch, (for that is the case put by Dr. West,) he would, indeed, have chosen not to go to it, is too great trifling to be ascribed to Dr. West.” “Yet to say,” he continues, “that the man could have avoided the _external action of going_, &c., if he would, would be equally trifling; for the question before us is concerning the liberty of the _will_ or _mind_, and _not_ the body.” The italics are his own. It seems, then, that in the opinion of the younger Edwards it is very great trifling to speak of the power to do an _external action_ in the present controversy, _because it relates to the will or mind, and not to the body_. We believe this remark to be perfectly just, and although it was aimed at the antagonist of President Edwards, it falls with crushing weight on the doctrine of President Edwards himself. Is it not wonderful that so just a reflection did not occur to the younger Edwards, in relation to the definition of liberty contained in the great work he had undertaken to defend? We have now seen how some of the early reformers, and some of the great thinkers in after-times, have endeavoured to reconcile the scheme of necessity with the free-agency and accountability of man. Before quitting this subject, however, we wish to adduce a remarkable passage from one of the most correct reasoners, as well as one of the most impressive writers that in modern times have advocated the doctrines of Calvinism. “Here we come to a question,” says he, “which has engaged the attention, and exercised the ingenuity, and perplexed the wits of men in every age. If God has foreordained whatever comes to pass, the whole series of events is necessary, and human liberty is taken away. Men are passive instruments in the hands of their Maker; they can do nothing but what they are secretly and irresistibly impelled to do; they are not, therefore, responsible for their actions; and God is the author of sin.” After sweeping away some attempts to solve this difficulty, he adds: “It is a more intelligible method to explain the subject by the doctrine which makes liberty consist in the power of acting according to the prevailing inclination, or the motive which appears strongest to the mind. Those actions are free which are the _effects of volition_. _In whatever manner the state of mind which gave rise to volition has been produced, the liberty of the agent is neither greater nor less. It is his will alone which is to be considered,