The question still remains to be settled, what is meant by determining the will? In regard to this point, the necessitarian does not seem to have a very clear and definite idea. "The object of our Inquiry," says President Day, "is not to learn whether the mind acts at all. This no one can doubt. Nor is it to determine _why we will at all_. The very nature of the faculty of the will implies that we put forth volitions. But the real point of inquiry is, _why we will one way rather than another; why we choose one thing rather than its opposite_," p. 42. One would suppose from this statement, that we have nothing to do with the question, _why we put forth volitions_, but exclusively with the question, why we will _one way rather than another_. Here the author's meaning seems to be plain, and we may imagine that we know exactly where to find him; but, in the very next sentence, he declares that the object of our inquiry is, "what is it that determines _not only that there shall be volitions_, but what they shall be?" p. 42. In one breath we are told, that we have nothing to do with the question, why our volitions are put forth or come into existence; these are admitted to be implied in the "very nature of the faculty of the will;" but, in the very next, we are informed that we have to inquire into this point also. One moment, only one of these points is in dispute, and the next, both are put in controversy. Surely, this does not indicate any very clear and definite idea, on the part of President Day, as to the point at issue. The notion of President Edwards, on this subject, appears to be equally unsteady and vacillating. "Thus," says he, "by determining the will, if the phrase be used with any meaning, _must be intended_, causing that the act of the _will should be thus, and not otherwise:_ and the will is said to be determined, when, in consequence of some action, or influence, its choice is directed to, and fixed upon a particular object. As when we speak of the determination of motion, we mean causing the motion of the body to be in such a direction, rather than another," p. 18.