relation to the first man? Was not
his creation wholly and exclusively the work of God? If so, then all the
praise is due to God, and no part of it to man. But, according to the
author's own definition, when there is no praiseworthiness there is no
virtue; and hence, as Adam deserved no praise on account of what he
received at his creation, so such endowments partook not of the nature of
true virtue.

But we have a still more fundamental objection to the argument in
question. It proceeds on the supposition that _true virtue_ consists in
mere _feeling_. This view of the nature of virtue is admirably adapted to
make it agree and harmonize with the scheme of necessity; but it is not a
sound view. If an object is calculated to excite a certain feeling or
emotion in the mind, that feeling or emotion will necessarily arise in
view of such object. If the glorious perfections of the divine nature, for
example, had been presented to the mind of Adam, no doubt he would have
been necessarily compelled to "love, relish, and delight in them." But
this feeling of love and delight, thus necessarily evolved out of the
bosom of his natural disposition, however exquisite and enrapturing, would
not have been his virtue or holiness. It would have been the spontaneous
and irresistible development of the nature which God had given him. We may
admire it as the most beautiful unfolding of that nature, but we cannot
applaud it as the virtue or moral goodness of Adam. We look upon it merely
as the excellency and glory of the divine work of creation. We could
regard the glory of the heavens, or the beauty of the earth, with a
sentiment of moral approbation, as easily as we could ascribe the
character of moral goodness to the noble qualities with which the Almighty
had been pleased to adorn the nature of the first man.

The beautiful feeling or emotion of love is merely the blossom which
precedes the formation of true virtue in the heart. This consists, not in
holy feelings, as they are called, but in holy exercises of the will. It
is only when the will, in its workings, coalesces with a sense of right
and a feeling of love to God, that the blossom gives place to the fruit of
virtue. A virtuous act is not a spontaneous and irresistible emotion of
the sensibility; it is a voluntary exercise and going forth of the will in
obedience to God.

It is a strange error which makes virtue consist in "the spontaneous
affections, emotions, and desires that