6. A single supposition will place this whole subject in a light perfectly conspicuous before the mind. We can readily conceive that the Will, or voluntary states of the mind, are in perfect harmony with the moral law, while the Sensibility, or involuntary states, are opposed to it. We can also with equal readiness make the opposite supposition, to wit, that the Sensibility, or involuntary states, are in harmony with the law, while the determinations of the Will are all opposed to it. What shall we think of these two states? Let us suppose a case of no unfrequent occurrence, that the feelings, or involuntary state of the mind, are in perfect harmony with the law, while the action of this Will, or the voluntary states, are in determined opposition to the law, the individual being inflexibly determined to quench such feelings, and act in opposition to them. Is there any virtue at all in such a state of mind? Who would dare to say that there is? Is not the guilt of the individual aggravated in proportion to the depth and intensity of the feeling which he is endeavoring to suppress? Now if, as all will admit, there is no virtue at all, when the states of the Sensibility are in harmony with the law, and the determinations of the Will, or voluntary states of the mind, are opposed to it, how can there be guilt when the Will, or voluntary states, are in perfect harmony with the law, and the Sensibility or involuntary states, opposed to it? This renders it demonstrably evident that obligation and moral desert of praise or blame are predicable only of the Will, or voluntary states of mind. 7. We will make another supposition; one, if possible, still more to the point. The tiger, we well know, has received from his Maker, either directly or through the laws of natural generation sustained by the Most High, a ferocious nature. Why do we not blame the animal for this nature? The answer, perhaps, would be, that he is not a rational being, and is therefore not responsible for anything. Let us suppose, then, that with this nature, God had associated Intelligence and Free-Will, such as man possesses. Why should the animal now be held responsible for the bare existence of this nature, any more than in the first instance, when the effect, in both instances, exists, alike independent of his knowledge, choice, and agency? A greater absurdity than this never lay upon the brain of a Theologian, that the mere existence of rationality renders the subject properly responsible for what God himself produces in connection with that rationality, and produces wholly independent of the knowledge, choice, and agency of that subject.