 Edwards sometimes identifies true beauty with the pleasure that holy things evoke in people with spiritual “frames” or “tempers” or with the tendency they have to evoke it. At other times he identifies it with the consent of being to being, i.e., with true benevolence or holiness. His view appears to be this. True beauty is identical with benevolence or agreement in somewhat the same way in which water is identical with H2O or heat with molecular motion. But benevolence is also the objective basis of a dispositional property, namely, a tendency to produce a new simple idea in the savingly converted. This idea is a delight or pleasure in being's consent to being which somehow “represents” or is a “perception” of it. Edwards' account of true beauty thus resembles some accounts of color or extension. Spiritual delight is a simple idea or sensation like our ideas of color or extension. The dispositional property is a power objects have to produce these ideas in our understandings. Benevolence is the objective configuration underlying this power and corresponds to the microstructure of bodies that underlie their tendency to excite ideas of color or extension in minds like ours. Like simple ideas of redness, say, or extension, the new spiritual sensation “represents” or is a “perception” of its object. Just as ‘red’ or ‘extension’ can refer to the idea, the power, or the physical configuration that is the basis of the power, so “true beauty” can refer to the spiritual sensation, to the relevant dispositional property, or to benevolence.