Now, are we to understand from this, that the determination of the will can only refer to the question, why it is directed to and fixed upon a particular object, and not to the question, how it comes to put forth a volition at all? One would certainly suppose so; and that, according to Edwards, we have nothing to do with the question, "How a spirit comes to act," but with the question, "why its action has such and such a particular direction and determination." But this supposition would be very far from the truth. For he informs us, that "the question is not so much, How a spirit endowed with activity comes to act, as why it exerts such an act, and not another; or why it acts with such a particular determination?" This clearly implies, that although the question, "How a spirit comes to act," is not chiefly concerned in the present controversy; yet _it is partly_ concerned in it. This question is concerned in it, though not _so much_ as the other question, why the act of the mind is as it is, rather than otherwise. This is not all. When Edwards attacks the doctrine of his adversaries, in regard to the determining of the will, he never seems to dream of the idea, which, according to himself, if the phrase mean any thing, _must_ be attached to it. He treats it as a settled point, that by determining the will must be intended, not causing volition to be one way rather than another, but causing it to come into existence. He could take this expression to mean the one thing or the other, just as it suited his purpose.