Feeling is one thing; obedience is another. This counterfeit virtue or moral goodness, which begins and terminates in feeling, is far more common than true virtue or holiness. Who can reflect, for instance, on the infinite goodness of God, without an emotion or feeling of love? That man must indeed be uncommonly hard-hearted and sullen, who can walk out on a fine day and behold the wonderful exhibitions of divine goodness on all sides around him, without being warmed into a feeling of admiration and love. When all nature is music to the ear and beauty to the eye, it requires nothing more than a freedom from the darker stains and clouds of guilt within, to lead a sympathizing heart to the sunshine of external nature, as it seems to rejoice in the smile of Infinite Beneficence. The heart may swell with rapture as it looks abroad on a happy universe, replenished with so many evidences of the divine goodness; nay, the story of a Saviour’s love, set forth in eloquent and touching language, may draw tears from our eyes, and the soul may rise in gratitude to the Author of such boundless compassion; and yet, after all, we may be mere sentimentalists in religion, whose wills and whose lives are in direct opposition to all laws, both human and divine. Infidelity itself, in such moments of deep but transitory feeling, may exclaim with an emotion known but to few Christian minds, “Socrates died like a philosopher, but Jesus Christ like a God,” and its iron nature still retain “the unconquerable will.” We may now safely conclude, we think, that the mists raised by the philosophy and logic of Edwards have not been able to obscure the lustre of the simple truth, that true virtue or holiness cannot be produced in us by external necessitating causes. Whatsoever is thus produced in us, we say, cannot be our virtue, nor can we deserve any praise for its existence. This seems to be a clear dictate of the reason of man; and it would so seem, we have no doubt, to all men, but for certain devices which to some have obscured the light of nature. The principal of these devices we shall now proceed to examine. Section III. Of the proposition that “The essence of the virtue and vice of dispositions of the heart and acts of the will, lies not in their cause, but in their nature.”(97) For the sake of greater distinctness, we shall confine our attention to a single branch of this complex proposition; namely, that the essence of virtuous acts of the will lies not in their cause, but their nature. Our reasoning in relation to this point, may be easily applied to the other branches of the proposition.