On this subject, his argument is ingenious and plausible. It is as follows: "It is agreeable to the sense of men, in all nations and ages, not only that the fruit or effect of a good choice is virtuous, but that the good choice itself from whence that effect proceeds, is so; yea, also the antecedent good disposition, temper, or affection of mind, from whence proceeds that _good_ choice, is virtuous. This is the general notion--not that principles derive their goodness from actions, but--that actions derive their goodness from the principles whence they proceed; so that the act of choosing what is good, is no further virtuous, than it proceeds from a good principle, or virtuous disposition of mind. Which supposes that a virtuous disposition of mind, may be before a virtuous act of choice; and that, therefore, it is not necessary there should first be thought, reflection, and choice, before there can be any virtuous disposition. If the choice be first, before the existence of a good disposition of heart, what is the character of that choice? There can, according to our natural notions, be no virtue in a choice which proceeds from no virtuous principle, but from mere self-love, ambition, or some animal appetite: therefore, a virtuous temper of mind may be before a good act of choice, as a tree may be before the fruit, and the fountain before the stream which proceeds from it," p. 407. It is true, that actions derive their good or evil quality, as the case may be, from the principles whence they proceed. This accords, as the author truly says, with the universal sentiment of mankind. But this proposition, plain and simple as it appears to be at first sight, may be misunderstood. The term "principle" is ambiguous; and, according to the idea attached to it, the above proposition may be true or false. When it is said, for example, that a vicious or sinful action derives its evil quality from the principle or motive whence it proceeds, I apprehend that no one pretends to fix the brand of condemnation on the implanted principle, or the natural spring of action, from which it is supposed to proceed. To take the very case in question; our first parents, in eating the forbidden fruit, acted partly from a desire of food and partly from a desire of knowledge. Now, this was a sinful action, because forbidden, and consequently, according to the sense of men in all ages and nations, it must have proceeded from a sinful inclination or principle. But yet no one, I presume, will contend that either the desire of food or the desire of knowledge, from which it is supposed to have proceeded, is in itself sinful. They were implanted in our nature by the finger of God, for wise and beneficent purposes; and to assert that they are sinful, is to make God the author of sin. Our first parents were not to blame because they were endowed with these principles. Hence, when it is said, that a sinful action must proceed from a sinful principle, we are not to