1. We see why it is, that, while no mere external action, no state of the Intelligence or Sensibility, has any moral character in itself, irrespective of the action of the Will, still such acts and states are specifically and formally required or prohibited in the Bible. In such precepts the effect is put for the cause. These acts and states are required, or prohibited, as the natural and necessary results of right or wrong intentions. The thing really referred to, in such commands and prohibitions, is not the acts or states specified, but the cause of such acts and states, to wit: the right or wrong action of the Will. Suppose, that a certain loathsome disease of the body would necessarily result from certain intentions, or acts of Will. Now God might prohibit the intention which causes that disease, in either of two ways. He might specify the intention and directly prohibit that; or he might prohibit the same thing, in such a form as this: Thou shalt not have this disease. Every one will perceive that, in both prohibitions, the same thing, precisely, would be referred to and intended, to wit: the intention which sustains to the evil designed to be prevented, the relation of a cause. The same principle, precisely, holds true in respect to all external actions and states of the Intelligence and Sensibility, which are specifically required or prohibited.