I will take, in illustration of the above remarks, a single example—a case with which I became so familiarly acquainted, that I feel perfectly safe in vouching for the truth of the statements which I am about to make. I knew a boy who, up to the age of ten or twelve years, was under the influence of a most ungovernable temper—a temper easily and quickly excited, and which, when excited, rendered him perfectly desperate. Seldom, if ever, was he known to yield in a conflict, however superior in strength his antagonist might be. Death was always deliberately preferred to submission. During this period, he often reflected upon his condition, and frequently wished that it was otherwise. Still, with melancholy deliberation, he as often said to himself, I never can and never shall subdue this temper. At the close of this period, as he was reflecting upon the subject again, he made up his mind, with perfect fixedness of purpose, that, to the control of that temper, he would never more yield. The Will rose up in the majesty of its power, and assumed the reins of self-government, in the respect under consideration. From that moment, that temper almost never, even under the highest provocations, obtained the control of the child. A total revolution of mental developments resulted. He afterwards became as distinguished for natural amiability and self-control, in respect to his temper, as before he had been for the opposite spirit. This total revolution took place from mere prudential considerations, without any respect whatever to moral obligation.

Now suppose we attempt to account for these distinct and opposite developments of character—developments exhibited by the same individual, in these two periods—by an exclusive reference to natural propensities and external influences. What a totally inadequate and false account should we give of the facts presented! That individual is just as conscious, that it was the element of Free Will that produced this revolution, and that when he formed the determination which resulted in that revolution, he might have determined differently, as he is, or ever has been, of any mental states whatever. All the facts, also, as they lie out before us, clearly indicate, that if we leave out of the account the voluntary element, those facts must remain wholly unexplained, or a totally wrong explanation of them must be given.

The same principle holds true in all other instances. Though natural propensities and external influences greatly modify mental developments, still, the distinguishing peculiarities of character, in all instances, receive their form and coloring from the action of the voluntary power. This is true, of the peculiarities of character exhibited, not only by individuals, but communities and nations. We can never account for facts as they are, until we contemplate man, not only as possessed of Intelligence and Sensibility, but also of Free Will. All the powers and susceptibilities must be taken into the account, if men would know man as he is.