ORIGIN OF MORAL EVIL 323 



Such are only appreciable by their contrasts ; and it 

 is our free will which is called upon to decide our actions 

 in obeying these laws and to overcome the inducements 

 to abuse instead of use them, i.e., to be loving and 

 philanthropic instead of churlish and selfish ; instead of 

 boldly resenting it, acquiescing feebly in wrong-doing. 

 To forgive seventy times seven, if an erring man repent, 

 rather than harbouring an unforgiving spirit in the heart. 

 It is only by thus ruling ourselves, that we gradually 

 tend to become at last automatically pure, holy, loving 

 and forgiving. Such is the highest possible state for 

 man to acquire — " To be perfect as the Heavenly Father 

 is perfect," or as St. John says : " A child of God cannot 

 sm . 



Determinists say, as a proof of a man having no 

 " free " will, that you can tell beforehand how a man will 

 act if you know his character. This is perfectly true, 

 and especially so of the perfect Christian ; because what- 

 ever a man's character Jias become, it is finally the issue 

 of his own will. The perfect Christian of forty years of 

 age has passed through the period when his will deter- 

 mined that he would not be immoral. Another may, at 

 the same age, have the character of a roue ; because he 

 made no effort to restrain his passions, but gave full rein 

 to the " law of the flesh " ; which now, at forty, has the 

 mastery, and he cannot restrain himself any longer. 



Now, is it only Utility which lies at the bottom of 

 conduct, or is the motive power for self-restraint the 

 duty to self and others ? The former is the Secularist's 

 assertion. Is it only because " honesty is the best 

 policy " that a man does not defraud his neighbour ? 



There is something else, and that is Conscience ; we 

 recognise it by sensations, either an unpleasant feeling 

 arises in the mind on one occasion or a self-satisfied one 



