To save the consistency of the author, will it be said, that "every cause" does not include the efficient cause in his estimation, since in his opinion there is no such cause? If this should be said, it would not be true; for the younger Edwards did, as it is well known, regard the influence of the Divine Being as the efficient cause of volition. He regarded the Deity as the sole fountain of all efficiency in heaven and in earth. Hence, if the definition of President Edwards included "every cause" of volition; it must have included this divine influence, this efficient cause. Indeed, the younger Edwards expressly asserts, that this "divine influence" is included in President Edwards' "explanation of his idea of motive," p. 104. He tells us, then, that President Edwards regards motive as merely the _occasion_ of volition; and yet that he considered motive as including the efficient cause of volition! At one time, motive is merely the antecedent, which exerts no influence; at another, it embraces the efficient cause! At one time, the author of the Inquiry "most exactly agrees" with the libertarian in regard to this all-important point; and, at another, he most perfectly disagrees with him! It is to be hoped, that President Edwards is not quite so glaringly inconsistent with himself, on this subject, as he is represented to be by his distinguished son. Again. President Edwards has written a section to prove, that "volitions are necessarily connected with the influence of motives;" which clearly implies that they are brought to pass by the influence of motives. In this section, he says, "Motives do nothing, as motives or inducements, but by their influence. And so much as is _done by their influence_ is the effect of them. For that is the notion of an effect, something that _is brought to pass_ by the influence of something else." Here motives are said to be the causes of volitions, and to _bring them to pass by their influence_. Is this to make motive merely the condition on which the mind acts? Is this to consider it as merely an antecedent to volition, which exerts no influence? On the contrary, does it not strongly remind one of that "restrained sense of the word cause," in which it signifies, that which "has an influence to produce a thing, _or bring it to pass?_"