The mind then, it may be said, is both active and passive at the same time. But it is passive in regard to its emotions and feelings; and hence, if you please, these may be produced. It is active in regard to its volitions, or rather in its volitions; and hence these cannot be produced by the action of any thing upon the mind. To show that they can, the necessitarian, as we have seen, has confounded a passive impression with an active volition. If these be distinct, as they most clearly are, the necessitarian can make his point good, only by showing that the passive impression made upon the mind, is connected with the volition of the mind, as a producing cause is connected with its effect. But this he has not shown; and hence his whole system rests upon gratuitous and unfounded assumptions. I say his whole system; for if the mind cannot be caused to act, if it is absurd to speak of a produced action, it is not true, that an action or volition does or can result from the necessitating action, or influence of motives. SECTION XI. OF THE ARGUMENT FROM THE FOREKNOWLEDGE OF GOD. THE argument from the foreknowledge of God, is one on which the necessitarian relies with great confidence. Nor is this at all surprising; since to so many minds, even among distinguished philosophers, the prescience of Deity and the free-agency of man have appeared to be irreconcilable. Thus, says Mr. Stewart, "I have mentioned the attempt of Clarke and others to show that no valid argument against the scheme of free-will can be deduced from the prescience of God, even supposing _that_ to extend to all the actions of voluntary beings. On this point I must decline offering any opinion of my own, because I conceive it as placed far beyond the reach of our faculties." Dr. Campbell also says, "To reconcile the divine prescience with the freedom, and even contingency, and consequently with the good or ill desert of human actions, is what I have never yet seen achieved by any, and indeed despair of seeing." And Mr. Locke declares, "I cannot make freedom in man consistent with omnipotence and omniscience in God, though I am as fully persuaded of both as of any truth I most firmly assent to; and therefore I have long since given off the consideration of that subject, resolving all into this short conclusion, that if it is possible for God to make a free-agent, then man is free, though I see not the way of it."