guide, who immediately misleads them through ignorance. All of them use what care they can to find the beaten path again; everyone takes a different path, and is in good hopes his is the best; the more they fill themselves with these vain imaginations the farther they wander; but though they wander a different way, yet it proceeds from one and the same cause; ’tis the guide that misled them, and the obscurity of the night hinders them from recovering the right road.” In truth, the mind of man, unaided by Divine light, is not able to determine what is absolutely right or absolutely wrong. In the realm of morals, man is to be guided only by the decrees of God, if known. For those who recognize the Bible as His word, the way is clear. Aside from this, the path is dark and uncertain. But nowhere in either the Old or New Testament, is gambling forbidden. Not a word did Moses or Jesus utter against it, as a general principle, or in any of its particular forms. What is commanded by God is our only test of right and wrong. Theology is of man, and yet it is a fact that gambling, in itself, is not inconsistent with the profession of any creed in Christendom. The ablest theologian cannot successfully challenge this proposition. For the sake of argument, heretofore, I have granted the moral freedom of man. The fact is, I deny his “liberty,” save in the most restricted sense. I am convinced every action is determined by the resultant force of conflicting motives. However, the possible autonomy of man is not necessary to a consideration of what it is right or best to do. It is only when we ask about the conduct of man, in his relation to the law, that it is important to know whether he could have done otherwise. I reserve the topic for a subsequent chapter. Be this as it may, certain conclusions are obvious to the impartial observer. It is very difficult, if not impossible, to draw a strict boundary between the virtues and vices. Courage should not be carried to the point of rashness. Timidity is the abuse of prudence. Generosity can degenerate into improvidence. Reverence might merge into credulity and superstition. Arrogance is the extreme of self-respect. Chastity is overdone by the monastic. Some writers, in fact, deny a fixed line between the virtuous and vicious passions; this class boldly maintain a place for both vices and virtues. Hatred may be just and anger magnificent. Although out of place in a drawing-room, obstinacy is a virtue on the field of battle. Love is divine and lust monstrous. Are they not yoke-fellows? Reformers, so called, are impossible without stupid candor and impassive bluntness. Timidity, on the other hand, is the defect of a sensitive temperament. Sensuality underlies the domain of art, painting, sculpture and music.