We admit, then, that the essence of a virtuous act lies in its nature. If this means that the nature of a virtuous act lies in its nature, or its essence lies in its essence, it is certainly true; and even if the author attached different ideas to the terms _essence_ and _nature_, we do not care to search out his meaning; as we may very safely admit his proposition, whatever may be its signification. We are told by the editor, that the whole proposition is very important on account of “the negative part,” namely, that “the essence of virtue and vice lies not in their _cause_.” We are also willing to admit, that the essence of everything lies in its own nature, _and not in its cause_. But why is this proposition brought forward? What purpose is it designed to serve in the philosophy of the author? This question is easily answered. He contends that true virtue may be, and is, necessitated to exist by powers and causes over which we have no control. If we raise our eyes to such a source of virtue, its intrinsic lustre and beauty seem to fade from our view. The author, indeed, endeavours to explain why it is, that the scheme of necessity seems to be inconsistent with the nature of true virtue. The main reason is, says he, because we imagine that the essence of virtue and vice consists, not in their nature, but in their origin and cause. Hence this persuasion not to busy ourselves about the origin or cause of virtue and vice, but to estimate them according to their nature. We are fully persuaded. If any can be found who will assert “that the virtuousness of the dispositions or acts of the will, consists not in the nature of these dispositions or acts of the will, but wholly in the origin or cause of them,” we must deliver them up to the tender mercies of President Edwards. Or if any shall talk so absurdly as to say, “that if the dispositions of the mind, or acts of the will, _be never so good_, yet if the cause of the disposition or act be not our virtue, there is nothing virtuous or praiseworthy in it,” we have not one word to say in his defence; nor shall we ever raise our voice in favour of any one, who shall maintain, that “if the will, in its inclinations or acts, _be never so bad_, yet, unless it arises from something that is our vice or fault, there is nothing vicious or blameworthy in it.” For we are firmly persuaded, that if the acts of the will be good, then they are good; and if they be bad, then they are bad; whatever may have been their origin or cause. We shall have no dispute about such truisms as these.