According to the other school, God does not, in all instances, produce volitions and actions by his own direct agency, but by creating in creatures a certain nature or constitution, and then subjecting them to influences from which none but particular volitions and acts which they do put forth can result, and these must result. According to a large portion of this school, God, either by his own direct agency, or by sustaining their laws of natural generation, produces in men the peculiar nature which they do possess, and then imputes to them infinite guilt, not only for this nature, but for its necessary results, sinful feelings, volitions, and actions. Such are these two schemes. In the two following particulars, they perfectly harmonize. 1. All acts of Will, together with their effects, external and internal, in the circumstances of their occurrence, cannot but be what they are. 2. The ground of this necessity is the agency of God, in the one instance producing these effects directly and immediately, and in the other producing the same results, mediately, by giving existence to a constitution and influences from which such results cannot but arise. They differ only in respect to the _immediate_ ground of this necessity, the power of God, according to the former, producing the effects directly, and according to the latter, indirectly. According to both, all our actions sustain the same essential relation to the Divine Will, that of Necessity. Now while these two theories so perfectly harmonize, in all essential particulars, strange to tell, the advocates of one regard the other as involving the most monstrous absurdities conceivable. For God to produce, through the energies of his own omnipotence, human volitions, and then to impute infinite guilt to men for what he himself has produced in them, what a horrid sentiment that is, exclaims the advocate of constitutional depravity. For God to create in men a sinful nature, and then impute to them infinite guilt for what he has himself created, together with its unavoidable results, what horrid tyranny such a sentiment imputes to the Most High, exclaims the advocate of Divine efficiency, in his turn.