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. OUR RESPONSIBILITY IN RESPECT TO SUCH PHENOMENA. 2. We also distinctly perceive the ground of our responsibility for the existence of external actions, and internal convictions and feelings. Whatever effects, external or internal, necessarily result, and are or may be known to result, from the right or wrong action of the Will, we may properly be held responsible for. Now, all external actions and internal convictions and feelings which are required of or prohibited to us, sustain precisely this relation to the right or wrong action of the Will. The intention being given, the effect follows as a consequence. For this reason we are held responsible for the effect. FEELINGS HOW CONTROLLED BY THE WILL. 3. We now notice the _power of control_ which the Will has over the feelings. (1.) In one respect its control is unlimited. It may yield itself to the control of the feelings, or wholly withhold its concurrence. (2.) In respect to all feelings, especially those which impel to violent or unlawful action, the Will may exert a direct influence which will either greatly modify, or totally suppress the feeling. For example, when there is an inflexible purpose of Will not to yield to angry feelings, if they should arise, and to suppress them, as soon as they appear, feelings of a violent character will not result to any great extent, whatever provocations the mind may be subject to. The same holds true of almost all feelings of every kind. Whenever they appear, if they are directly and strongly willed down, they will either be greatly modified, or totally disappear.