Part 2

This is the portion of the Inquiry on which the younger Edwards founds his conclusion, that his father did not regard motive as the _efficient_ cause of volition, but only as the occasion, or condition, or antecedent of volition. He finds this language in the Essays of Dr. West; "We cannot agree with Mr. Edwards in his assertion, that motive is the cause of volition;" and he replies, "Mr. Edwards has very particularly informed us in what sense he uses the term _cause_;" and, in proof of this, he proceeds to quote a portion of the above extracts from the Inquiry. Having done this, he triumphantly demands, "Now, does Dr. West deny, that motive is an antecedent, on which volition, either in whole or in part depends? or that it is a ground or reason, either in whole or in part, either by positive influence or not, why it is rather than not? Surely, he cannot with consistency deny this, since he says, 'By motive we understand the _occasion_, end or design, which an agent has in view when he acts.' So that, however desirous Dr. West may be to be thought to differ, in this point, from President Edwards, it appears that he most exactly agrees with him," p. 65.

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 elaborate replies to it may be sufficiently refuted by raising the cry of "misconstruction;" let them, I say, take some little pains to understand the work for themselves, instead of merely giving echo to the blunders of the younger Edwards.

President Edwards says, that the term cause is often used in so restrained a sense as to signify that which has "a _positive efficiency_ or _influence_ to _produce_ a thing, or bring it to pass." It is in this restrained sense that I use the word, when I say that President Edwards regarded motive as the cause of volition; and it is in this sense that I intend to make the charge good. I intend to show that he regarded motive, not merely as the occasion or condition of volition, but as that which _produces_ it. This position, as we have seen, has been denied by high authority; and therefore it becomes necessary to establish it, in order that I may not be charged with disputing only about words; and that although I may be exceedingly "desirous of being thought to differ with President Edwards" on this subject, yet I do "most exactly agree with him."

To begin then;--if motive is merely the condition on which the mind acts, and exerts no influence in the production of volition, it is certainly improper to say, that it _gives rise to volition_. This clearly implies that it is the efficient, or producing cause of volition. On this point, let the younger Edwards himself be the judge. "That self-determination _gives rise_ to volition," is an expression which he quotes from Dr. Chauncey, and italicizes the words "gives rise to," as showing that the author of them regarded the mind as the efficient cause of volition. Now, President Edwards says, that the "strongest motive excites the mind to volition;" and he adds, that "the notion of exciting, is _exerting influence to cause the effect to arise and come forth into existence_," p. 96. Surely, if to give rise to a thing, is efficiently to cause it, no less can be said of exerting influence "to _cause it to arise and come forth into existence_." And if so, then, according to the younger Edwards himself, the author of the Inquiry regarded motive as the efficient cause of volition; and yet, on p. 66 he declares, that President Edwards did not hold "motive to be the efficient cause of volition;" and that if he has dropped any expression which implies such a doctrine, it must have been an inadvertency. I intend to show, before I have done, that there are many such inadvertencies in his work; the younger Edwards himself being the judge.

Now, it will not be denied, that that which produces a thing, is its efficient cause. The younger Edwards himself has spoken of an "_efficient, producing_ cause," in such a manner as to show that he regarded them as convertible terms, p. 46. He being judge, then, that which produces a thing, is its efficient cause. I might easily show, if it were necessary, that he himself frequently speaks of motive as the efficient, or producing cause of volition; but, at present, I am only concerned with the doctrine of President Edwards. "It is true," says President Edwards, "I find myself possessed of my volitions before I can see the effectual power of any cause to _produce_ them, for the power and _efficacy_ of the cause is not seen but by the effect," p. 277. Here, from the volition, from the effect, he infers the operation of the cause or power which _produces_ it. Now this cause is motive, the strongest motive; for this is that which operates to induce a choice. Motive, then, _produces_ volition, according to the Inquiry; it is not merely the condition on which it is produced.

The younger Edwards declares, that President Edwards did not regard "motive as the efficient cause of volition," p. 66, but only as the "occasion or previous circumstances necessary to volition;" in this respect "most exactly agreeing with Dr. West" himself; and yet he tells us, in another place, that "every cause of volition is included in President Edwards' definition of motive," p. 104. Now, does not every cause of volition include the efficient cause thereof? Does not this expression include that which is the cause of volition in the real, in the only proper, sense of the word?

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?_"

Once more. In relation to the acts of the will, he adopts the following language to show that they are necessarily dependent on the influence of motives: "For an event to have a cause and ground of its existence, and yet not be connected with its cause, is an inconsistency. For if the event be not connected with the cause, it is not dependent on its cause; its _existence_ is as it were _loose from its influence_; and it may attend it, or it may not; its being a mere contingency, whether it follows or attends the influence of the cause, or not; and that is the same thing as not to be dependent on it. And to say the event is not dependent on its cause, _is absurd_; it is the same thing as to say, it is not its cause, nor the event the effect of it; for dependence on _the influence of a cause is the very notion of an effect_. If there be no such relation between one thing and another, consisting in the connexion and dependence of one thing on the influence of another, then it is certain there is no such relation between them as is signified by the relation of cause and effect," p. 77-8. Now, here we are told, that it is the very notion of an effect, that it owes its existence to the influence of its cause; and that _it is absurd_ to speak of an effect which is loose from the influence of its cause. It is this influence, "which causes volition to arise and come forth into existence." Any other notion of cause and effect is absurd and unmeaning. And yet, President Edwards informs us, that he sometimes uses the term cause to signify any antecedent, though it may exert no influence; and that he so employs it, in order to prevent cavilling and objecting. Now, what is all this taken together, but to inform us, that he sometimes uses the word in question _very absurdly_, in order to keep us from finding fault with him? The truth is, that whatever apparent concession President Edwards may have made, he does habitually bring down the term _cause_ to its narrow and restrained sense, to its strict and proper meaning, when he says, that motive is the cause of volition. He loses sight entirely of the idea, that it is only the _occasion_ on which the mind acts.

I might multiply extracts to the same effect almost without end; but it is not necessary. It must be evident to every impartial reader of the Inquiry, that even if the author really meant by the above extracts, that motive is merely the antecedent to volition; this was only a momentary concession made to his opponents, with the vague and ill-defined hope, perhaps, that it would render his system less obnoxious to them. It had no abiding place in his mind. It was no sooner uttered than it was repelled and driven away by the whole tenor of his system. We soon hear him, as if no such thing had ever been dreamed of in his philosophy, asking the question, and that too, in relation to motives, "What _can be meant by a cause_, but something that is the ground and reason of a thing _by its influence_, AN INFLUENCE THAT IS PREVALENT AND EFFECTUAL," p. 97. Will it be pretended, that this does not come up to his definition of an efficient cause, as that which brings something to pass by "a _positive_ influence?" Such a pretext would amount to nothing; for Edwards has said, that "motives excite volition;" and "to excite, _is to be a cause in the most proper sense, not merely a negative occasion, but a ground of existence by positive influence,_" p. 96.

An efficient cause is properly defined by the Edwardses themselves. "Does not the man talk absurdly and inconsistently," says the younger Edwards, "who asserts, that a man is the efficient cause of his own volitions, yet puts forth no exertion in order to cause it? If any other way of _efficiently_ causing an effect, be possible or conceivable, let it be pointed out," p.49. President Edwards evidently entertained the same idea; for he repeatedly says, that if the mind be the cause of its own volitions, it must cause them by a preceding act of the mind. The objection which he urges against the self-determining power, is founded on this idea of a cause. It is what he means, when he says, that the term _cause_ is "often used in so restrained a sense as to signify only that which has a _positive efficiency_ or _influence_ to _produce_ a thing, or _bring it to pass_."

That President Edwards regarded motive as the efficient or producing cause of volition, according to his own notion of it, is clear not only from numerous passages of the Inquiry; it is also wrought into the very substance and structure of his whole argument. It is involved in his very definition of the strongest motive. The strongest motive, says he, is the whole of that which "_operates_ to induce a particular choice." Now, to say that one thing _operates_ to induce another, or bring it into existence, is, according to the definition of the younger Edwards himself, to say that it is the efficient cause of the thing so produced. If there be any meaning in words, or any truth in the definition of the Edwardses, then to say that one thing operates to produce another, is to say that it is its efficient cause. President Edwards, as we have seen, holds that motive is "the effectual power and efficacy" which produces volition.

Again. Edwards frequently says, that "if this great principle of common sense, that every effect must have a cause, be given up, then there will be no such thing as reasoning from effect to cause. We cannot even prove the existence of Deity. If any thing can begin to be without a cause of its existence, then we cannot know that there is a God." Now, the sense in which this maxim is here used is perfectly obvious; for nothing can begin to be without an efficient cause, by which it is brought into existence. When we reason from those things which begin to be up to God, we clearly reason from effects to their efficient causes. Hence, when this maxim is applied by Edwards to volitions, he evidently refers to the efficient causes of them. If he does not, his maxim is misapplied; for it is established in one sense, and applied in another. If it proves any thing, it proves that volition must have an efficient cause; and when motive is taken to be that cause, it is taken to be the efficient cause of volition.

This is not all. Edwards undertakes to point out the difference between natural and moral necessity. In the case of moral necessity, says he, "the cause with which the effect is connected is of a particular kind: viz., that which is of a moral nature; either some previous habitual disposition, or some motive presented to the understanding. And the effect is also of a particular kind, being likewise of a moral nature; consisting in some inclination or volition of the soul, or voluntary action." But the difference, says he, "does not lie so much _in the nature of the connection_, as in the two terms connected." Now, let us suppose that any effect, the creation of the world, for example, is produced by the power of God. In this case, the connection between the effect produced, the creation of the world, and the act of the divine omnipotence by which it is created, is certainly the connection between an effect and its efficient cause. The two terms are here connected by a natural necessity. But we are most explicitly informed, that the connection between motives and volitions, differs from this in the nature of the two terms connected, rather than in the nature of the connection. How could language more clearly or precisely convey the meaning of an author? To say that President Edwards does not make motive the efficient cause of volition, is, indeed, not so much to interpret, as it is to new model, his philosophy of the will.

The connection between the strongest motive, he declares, and the corresponding volition, is "absolute," just as absolute as any connection in the world. If the strongest motive exists, the volition is sure to follow; it necessarily follows; it is _absurd_ to suppose, that it may attend its cause or not. To say that it may follow the influence of its cause, or may not, is to say that it is not dependent on that influence, that it is not the effect of it. In other words, it is to say that a volition is the effect of the strongest motive, and yet that it is not the effect of it; which is a plain contradiction. Such, as we have seen, is the clear and unequivocal teaching of the Inquiry.

In conclusion, if Edwards really held, that motive does not produce volition, but is merely the occasion on which it is put forth, where shall we find his doctrine? Where shall we look for it? We hear him charged with destroying man's free-agency, by making motive the producing cause of volition; and we see him labouring to repel this charge. Truly, if he held the doctrine ascribed to him, we might have expected to find some allusion to it in his attempts to refute such a charge. If such had been his doctrine, with what ease might he have repelled the charge in question, and shown its utter futility, by simply alleging that, according to his system, motive is the occasion, and not the producing cause, of volition? Instead of the many pages through which he has so laboriously struggled, in order to bring our ideas of free-agency and virtue into harmony with his scheme; with what infinite ease might a single word have brought his scheme into harmony with the common sentiments of mankind in regard to free-agency and virtue! Indeed, if Edwards really believed that motive is merely the condition on which the mind acts, nothing can be more wonderful than his profound silence in regard to it on such an occasion; except the great pains which, on all occasions, he has taken to keep it entirely in the background. If the younger Edwards is not mistaken as to the true import of his father's doctrine, then, instead of setting it forth in a clear light, so that it may be read of all men, the author of the Inquiry has, indeed, enveloped it in such a flood of darkness, that it is no wonder those who have been so fortunate as to find it out, should be so frequently called upon to complain that his opponents do not understand him. Indeed, if such be the doctrine of the Inquiry, I do not see how any man can possibly understand it, unless he has inherited some peculiar power, unknown to the rest of mankind, by which its occult meaning may be discerned, notwithstanding all the outward appearances by which it is contradicted and obscured.

The plain truth is, as we have seen, that President Edwards holds motive to be the producing cause of volition. According to his scheme, "Volitions are necessarily connected with the influence of motives;" they "are brought to pass by the prevailing and effectual influence" of motives. Motive is "the effectual power and efficacy" by which they are "produced." They are not merely caused to be thus, and not otherwise, by motive; they are "caused to arise and come forth into existence." This is the great doctrine for which Edwards contends; and this is precisely the doctrine which I deny. _I contend against no other kind of necessity but this moral necessity, just as it is explained by Edwards himself_.

Here the issue with President Edwards is joined; and I intend to hold him steadily to it. No ambiguity of words shall, for a moment, divert my mind from it. If his arguments, when thoroughly sifted and scrutinized, establish this doctrine; then shall I lay down my arms and surrender at discretion. But if his assumptions are unsound, or his deductions false, I shall hold them for naught. If he reconciles his scheme of moral necessity with the reality of virtue, with the moral agency and accountability of man, and with the purity of God; then I shall lay aside my objections; but if, in reality, he only reconciles it with the semblance of these things, whilst he denies their substance, I shall not be diverted from an opposition to so monstrous a system, by the fair appearances it may be made to wear to the outward eye.

SECTION III.

THE INQUIRY INVOLVED IN A VICIOUS CIRCLE.

THE great doctrine of the Inquiry seems to go round in a vicious circle, to run into an insignificant truism. This is a grave charge, I am aware, and I have ventured to make it only after the most mature reflection: and the justness of it, may be shown by a variety of considerations.

In the first place, when we ask, "what determines the will?" the author replies, "it is the strongest motive;" and yet, according to his definition, the strongest motive is that which determines the will. Thus, says Edwards, "when I speak of the strongest motive, I have respect to the whole that operates to induce a particular act of volition, whether that be the strength of one thing alone, or of many together." If we ask, then, what produces any particular act of volition, we are told, it is the strongest motive; and if we inquire what is the strongest motive, we are informed, it is the whole of that which operated to produce that particular act of volition. What is this but to inform us, that an act of volition is produced by that which produces it?