Now, if Edwards really believed that motive is merely the occasion on which the mind acts, agreeing herein most perfectly with Dr. West, why did he not say so? Why adhere to the term cause, which can only obscure such an idea, instead of adopting the word occasion, or condition, or antecedent, which would have clearly expressed it? Surely, if Edwards maintained the doctrine ascribed to him, he has been most unfortunate in his manner of setting it forth; it is a great pity he did not give it a more conspicuous place in his system. It is to be regretted, that he has not once told us that such was his doctrine, in order that we might see for ourselves his agreement with Dr. West in this respect, instead of leaving it to the initiated few to enlighten us on this subject. He has, we are told, "very particularly informed us in what sense he uses the word cause," p. 64. Now is this so? Has he informed us that by _cause_ he means _occasion?_ He has done no such thing, and his language admits of no such construction. He merely tells us, that he _sometimes_ uses the term cause to signify an occasion only; but when and where he so employs it, he has not explained at all. He has not once said, that when he applies it to motive he uses it in the sense of an occasion, or antecedent; and, if he had said so, it would not have been true. The truth is, that he has used the word in question with no little vagueness and indistinctness of meaning; for he sometimes employs it to signify merely an occasion, which exerts no positive influence, and sometimes to signify a producing cause. This is the manner in which he uses it, when he applies it to motive. In his definition of motive, as the younger Edwards truly says, he includes "_every cause_ or occasion of volition;" every thing which has a "tendency to volition;" &c., p. 104. Thus, according to the younger Edwards himself, the elder Edwards has, in his definition of motive, included every conceivable cause of volition; and yet, when Dr. West objects that he makes motive the producing cause of volition, the very same writer replies that he has done no such thing: that he has "very particularly explained in what sense he uses the word cause" when applied to motive, and that he means "by _cause_, no other than _occasion, reason, or previous circumstance necessary for volition_; and that in this Dr. West entirely agrees with him," p. 65. If we may believe the younger Edwards, then, when the author of the Inquiry says, that motive is the cause of volition, he means that it is no other than the occasion or previous circumstance necessary to volition, and not that it is the cause thereof in the proper sense of the word; and yet that it is the cause thereof in every conceivable sense of the word! Now, he agrees with Dr. West himself; and again, he teaches precisely the opposite doctrine! Let those who so fondly imagine that they are the only men who understand the Inquiry, and that the most