To the first of these questions, I answer that we cannot speak of the immediate impression of sense as false, nor of its preference to others as mistaken, for no one can be deceived respecting the actual sensation he perceives or prefers. But falsity may attach to his assertion or supposition, either that what he himself perceives is from the same object perceived by others, or is always to be by himself perceived, or is always to be by himself preferred; and when we speak of a man as wrong in his impressions of sense, we either mean that he feels differently from all, or a majority, respecting a certain object, or that he prefers at present those of his impressions, which ultimately he will not prefer. To the second I answer, that over immediate impressions and immediate preferences we have no power, but over ultimate impressions, and especially ultimate preferences we have; and that, though we can neither at once choose whether we shall see an object, red, green, or blue, nor determine to like the red better than the blue, or the blue better than the red, yet we can, if we choose, make ourselves ultimately susceptible of such impressions in other degrees, and capable of pleasures in them in different measure; and because, wherever power of any kind is given, there is responsibility attached, it is the duty of men to prefer certain impressions of sense to others, because they have the power of doing so, this being precisely analogous to the law of the moral world, whereby men are supposed not only capable of governing their likes and dislikes, but the whole culpability or propriety of actions is dependent upon this capability, so that men are guilty or otherwise, not for what they do, but for what they desire, the command being not, thou shalt obey, but thou shalt love, the Lord thy God, which, if men were not capable of governing and directing their affections, would be the command of an impossibility. Sec. 3. What power we have over impressions of sense. I assert, therefore, that even with respect to impressions of sense, we have a power of preference, and a corresponding duty, and I shall show first the nature of the power, and afterwards the nature of the duty.