By consciousness, then, we discover the existence of an act. We see no cause by which it is produced. If it were produced by the act or operation of any thing else, it would be a passive impression, and not an act of the mind itself. The mind would be wholly passive in relation to it, and it would not be an act at all. Whether it is produced by a preceding act of the mind, or by the action of any thing else, the mind would be passive as to the effect produced. But we see, in the clear and unquestionable light of consciousness, that instead of being passive, the mind is active in its volitions.--Hence, it follows by an inference as clear as noonday, and as irresistible as fate, that the action of the mind is not a produced effect. It is not a passive impression; and hence it does not, _it cannot_, result from the action of any thing else. To say that it is produced by the action of something else upon the mind, is to say that it is a passive impression, and to deny that it is an act. We are simply conscious of an act then, and the irresistible inference which results from this fact, stands out in direct and eternal opposition to the doctrine of necessity. When we reflect upon the operation of the will, or of the mind in the act of willing, we simply find ourselves in possession of a volition. We do not see how we come by this volition; how we come to exist in this state of activity. On this point, I am happy to find that the consciousness of President Edwards agreed with my own. "It is true," says he, "I find myself possessed of my volitions before I can see the effectual power of any cause to produce them, for the power and efficacy of the cause is seen but by the _effect_, and this, for aught I know, may make some imagine that volition has no cause, or that it produces itself." Our consciousness is precisely the same; but just observe how he interprets it. He finds himself possessed of a _volition_; but does he look at this volition to see what it is? Does he ask himself whether it is the same in nature and in kind with a produced effect? He does not. It is most unquestionably a produced effect; this is beyond all doubt, and it is taken for granted. He sees no effectual power by which this volition is produced; _but he knows it is a produced effect_, and therefore he knows it must have a producing cause. The oracle is not consulted on this point at all. It would be an insult to reason to consult the great oracle of nature on so plain a point as this. This has been decided long ago, and the ear is deaf to any response that might possibly contravene so clear a decision. Thus it is that the necessitarian goes to the true oracle within, and delivers oracles himself.