Let it be assumed, that a volition is, properly speaking, an effect, and every thing is conceded. On this vantage ground, the scheme of necessity may be erected beyond the possibility of an overthrow. For, even if we "suppose that action is determined by the will and free choice," this "is as much as to say, that it must be necessary, being dependent upon, and determined by something foregoing; namely, a foregoing act of choice," p. 199. Let the above position be conceded, and there is no escape from this conclusion. Nay, the conclusion itself is but another mode of stating the position assumed. It is evident, then, that action must take its rise somewhere in the world, without being caused by prior action; or else there must be an infinite series of acts. I say it takes its rise in the mind, in that which is essentially active, and not in matter. Edwards does not say, that it takes its rise in matter; and hence, there is no dispute on this point. It is very remarkable, that this objection to his scheme, that it runs into an infinite series, seems never to have occurred to President Edwards. He seems to have endeavoured to anticipate and reply to all possible objections to his system; and yet this, which has occurred to so many others, appears not to have occurred to himself, for he has not noticed it. The younger Edwards has attempted to reply to it. Let us see his reply. "We maintain," says he, "that action may be the effect of a divine influence; or that it may be the effect of one or more second causes, the first of which is immediately produced by the Deity. Here then is not an infinite series of causes, but a very short series, which terminates in the Deity or first cause," p. 121. Thus, according to the younger Edwards, the infinite series of causes is cut short, terminating in the volition of Deity. What! does the volition of God come into existence without a cause of its existence? What then becomes of "that great principle of common sense," so often applied to volition, that no event can begin to be without a cause of its existence? Is this great principle given up? Has it become obsolete? It may be contended, that although human volition is an effect, and so must have a cause; yet the divine volition is not an effect. The elder Edwards could not have taken this ground; for he contends, that the volition of Deity is just as necessarily connected With the strongest motive, or the greatest apparent good, as is the volition of man. According to the Inquiry, all volitions, both human and divine, are necessarily connected with the greatest apparent good, and in precisely the same manner. The above pretext, therefore, could not have been set up by him.