ore can Omniscience know what is
intrinsically unknowable.

(_c_) If God's foreknowledge is entire, it must include his own acts, no
less than those of men. If his foreknowledge of men's acts is incompatible
with their freedom, then his foreknowledge of his own acts is incompatible
with his own freedom. We have, therefore, on the theory of necessity,
instead of a Supreme Will on the throne of the universe, mere fate or
destiny. This is equivalent to the denial of a personal God.

(_d_) It cannot be proved that God's foreknowledge and man's free will are
incompatible with each other. The most that we can say is that we do not
fully see how they are to be reconciled, which is the case with many pairs
of undoubted truths that might be named. But while a perfect explanation
of the harmony of the Divine foreknowledge and human freedom is beyond the
scope of our faculties, we may explain it in part, from our own
experience. Human foreknowledge extends very far and with a great degree
of certainty, without abridging the freedom of those to whom it relates.
When we can foresee outward events, we can often foretell, with little
danger of mistake, the courses of conduct to which they will give rise. In
view of the extent and accuracy of human foresight, we cannot pronounce it
impossible, that He who possesses antecedent knowledge of the native
constitution of every human being, and of the shaping circumstances and
influences to which each being is subjected, may foreknow men's acts, even
though their wills be entirely free.

Chapter II.

THE SPRINGS OF ACTION.

There are certain elements of the human constitution, in part natural, in
part acquired, which always prompt and urge men to action, without
reference to the good or evil there may be in the action, and without
reference to its ultimate effects on the actor's well-being. These are the
Appetites, the Desires, and the Affections.

Section I.

The Appetites.

The Appetites are cravings of the body, adapted, and undoubtedly designed,
to secure the continued life of the individual and the preservation of the
species. They are common to man with the lower orders of animals, with
this difference, that in man they may be controlled, directed, modified,
in part suppressed, while in brutes they are uncontrollable, and always
tend to the same modes of gratification.

Appetite is intermitten