All these attempts to reconcile the attributes of the deity with the fact that there is evil in the world which continually leads man into danger, emanate from the explicit or tacit assumption that man possesses Free Will. For if his will is not free and he does evil, then he does it because he must and because he cannot do otherwise. But this must can only come from the deity who is almighty; it is the deity who condemns man, who forces him to do evil. Man therefore does evil as God's tool without volition; therefore, as a matter of fact, it is God Himself who does evil. But if God is capable of doing evil He is not Morality itself, or every distinction between good and evil is destroyed, and we must recognize what seems evil to us to be just as moral as what seems good, because the one is as much the work of God as the other. But if this is admitted, and it is logically impossible not to admit it, then the whole foundation of transcendental, that is, of theological, ethics breaks down. The latter is therefore forced, on pain of suicide, to maintain that man has Free Will. But with this assertion theological ethics by no means disarms all the objections which threaten its life. Renouvier's book on Free Will is probably the most thorough and exhaustive work on this subject which has been treated by thousands of thinkers and not a few babblers since the time of the ancient Greeks, and he describes it as follows: "Will is free and spontaneous if Reason cannot foretell its untrammelled action at any time other than that at which it actually takes place." Renouvier makes no limitation and no reservation. He does not say, "if human reason cannot foretell its action," and this omission of the particularizing adjective is not carelessness or a mistake on his part, it is duly considered; for the prudent dialectician knows very well that he would ruin his theory of Free Will if he only maintained that human reason alone should be able to foretell its action. There are many happenings which human reason cannot foretell, and which nevertheless obey immutable laws and take place according to absolutely fixed rules without the exercise of any inner freedom or authority on the part of the individual. If human reason cannot foretell these happenings, it is not because no external force of the universe determines them and they are entirely spontaneous, but simply because the laws controlling them are unknown. Therefore the impossibility of foretelling them is no proof of their freedom, it is only a proof of the ignorance of the human mind. There was a time when no human intellect could foretell the occurrence of a solar or lunar eclipse. Was that because the heavenly bodies act freely and are eclipsed only at their own spontaneous desire, when and how they please? No, because man had not discovered and comprehended their movements. To this very day we are unable to foretell the weather on a particular day next year, or the result of the next harvest, or an