The fact of free moral agency runs through all the Prophet's revelations in similar spirit. Indeed, in one scripture he represents the chief sin of Lucifer as being an attempt to "destroy the agency of man;" and for which he was driven forth from heaven. The effect of these two doctrines, the recognition of the spirit of man as an eternal being, and his being a free moral agent, is tremendous in accounting for things. Elsewhere, contrasting this view of things with some modern Christian views, I have said: "As matters now stand, the usually accepted Christian doctrine on the matter of man's origin is that God of His free-will created men. That they are as He would have them, since in His act of creation He could have had them different if He had so minded. Then why should He--being infinitely wise and infinitely powerful, and infinitely good--for so the creeds represent Him--why should He create by mere act of volition, beings such as men are, not only capable of, but prone to, moral Evil? Which, in the last analysis of things, in spite of all special pleadings to the contrary, leaves responsibility for moral Evil with God? God's creative acts culminating thus, the next pertinent questions are: Then what of the decreed purpose of God to punish moral Evil? And what of the much-vaunted justice of God in that punishment? Wherein lies the just responsibility of man if he was so created as to love Evil and to follow it?" It is revolting to reason, as it is shocking to piety, to think that God, of His own free will, created some men, not only inclined to wickedness, but desperately so inclined; while others He, of His own volition, created with dispositions naturally inclined toward goodness. In like manner stands it with man in relation to his inclination to faith, and to unbelief; and yet, under the orthodox belief all are included under one law for judgment!