The infinite and eternal mind of God is limited, not by want of wisdom and knowledge, but by the eternal nature of things of which his own existence and natural attributes are a part. But finite minds are limited by a want of knowledge and wisdom which can be the result only of _experience and training_. For the want of this knowledge and training every finite mind, so far as we can discover by reason and experience, must inevitably violate the laws of God. And yet any mind may be perfect in moral character and action in exactly the same sense as God is perfect, (_i.e._) it may form and carry out a purpose to conform to the laws of the existing system of things _to the full extent of its knowledge and power_. When this purpose is formed and carried out to the full measure of ability, the finite creature becomes “perfect, even as our Father which is in heaven is perfect.” Common Sense Theory of the Origin of Evil. What then is the cause or origin of evil as taught by reason and experience? _It is the eternal nature of things existing independently of the will of the Creator or of any other being._ What is the cause of the existence of this created system? It is the will of the Creator. What is the cause or reason why God willed that this system should be as it is, with all the evil that exists? It is because it is the best system possible in the nature of things. What is the cause or reason that any given event, however evil, is not prevented by God? It is because any change that would prevent it, would alter the best possible system, and thus make more evil than the one thus prevented. CHAPTER XXIII. LAWS AND PENALTIES—SIN AND HOLINESS. The _laws of God_, in regard to voluntary action, are those _invariable_ arrangements in mind and matter by which happiness or pain are connected with certain feelings and actions. Thus it is an _invariable_ arrangement that pain shall be connected with touching fire, and pleasure with seeing the light. So in regard to the intellect; pleasure is _invariably_ connected with the exercise of wit and humor, and disgust with folly and fatuity. So the moral sense is _invariably_ pleased with truth, justice, and integrity, and pained by the opposite. Whenever, therefore, we discover what _invariably_ affords pleasure or pain, we discover one of the laws of God. To discover these laws, and to believe in them, is as indispensable to the right action of mind as light is indispensable to perfect eyes in order to see. The first lesson of every new‐born spirit is to discover the laws that relate to its own enjoyment. Whenever a child chooses any thing which secures enjoyment without harm to itself or to others, it is acting as its Creator designed, and this action is therefore right. And whenever it chooses what will cause needless pain to itself or to others, it acts wrong. Most of the choices of a little child are of what is right as giving enjoyment without harm.