Nor, again, is it difficult to suggest what this object may have been. For unless man is a free being, he can be little better than a machine--a correctly-behaved machine, no doubt, and one able to talk and think, but still only a machine. And God may not have wished that man, who is, as far as we know, His highest and noblest work, should be only a machine. Indeed, the superiority of free men who act right, though they might act wrong, to mere machines is obvious to everyone; and it may far outweigh the disadvantage that some of them should act wrong. Therefore, though we have to pay dearly for freedom, it is well worth the price; and the _infinite value of goodness_, as it is called, may justify, though nothing else could, the risks involved in giving man a free will. Nor is there anything unlikely in the Creator thus caring about the conduct of His creatures. We certainly should not admire an earthly ruler who regarded traitors to his cause, and his most faithful adherents with the same indifference; or an earthly parent who did not care whether his children obeyed him or not. Why, then, should we think that God, Who has not only given us free will, but also a conscience by which to know what is right (_i.e._, what is _His_ will), should yet be indifferent as to whether we do it or not? Everything points the other way, that God, Who is a Moral Being, and Who has made us moral beings also, wishes us to freely act right. Therefore He allows us to act wrong, with all the misery it involves, in order to render possible our thus freely choosing to act right. Or to put the argument in other words, a free being is far higher than a being who is not free, and yet a free being cannot exist without the possibility of his acting wrong. So, however strange the conclusion appears, moral evil, or at least its possibility, is essential to the universe, if it is to be worthy of its Creator, if, that is, it is to contain beings of the highest order--_persons_ and not _things_. Or, to put it still shorter, if God is good, it is only natural that He should create beings capable of goodness, and therefore of necessity capable of badness, for the two must go together. And if it be still urged that, as God foreknew how men would use their freedom, He need not have created those who would habitually use it wrongly; in other words, there might be no _wicked men_ in the world, the answer is obvious. Wicked men are as necessary as any other form of evil to test a man's character, and to develop moral perfection. For just as physical evil, pain, suffering, etc., can alone render possible certain physical virtues, such as fortitude and patience; so moral evil, or sin, can alone render possible certain moral virtues.