A. Yes; and it is this freedom of choice which makes them accountable to their Creator.

Q. 18. Is the will of mankind under no bias or influence?

A. Yes; it is subject to the bias of their affections, although it ought to be regulated and governed solely by the dictates of reason, and by the revealed will of God.

Q. 19. Why do you exclude the affections altogether from the right of influencing the will of mankind?

A. Because the affections themselves ought to be subject to the control of reason and revelation, which they never entirely are.

Q. 20. Do then the affections ever mislead the will of mankind?

A. Yes; the affections, being strong and corrupt, very frequently overpower all the dictates of reason and revelation, and lead the will to choose what is evil and hurtful.

Q. 21. Then the will of mankind is in itself free, and at liberty to select, choose, and determine for itself; it is nevertheless naturally inclined in its choice by corrupt affections: is this what you mean?

A. Yes; this appears to be the present condition of mankind.

Q. 22. But may not the affections be good and right; and if so, may they not properly bias the will?

A. In the present state of imperfection, the affections

* The nature of the Will is here considered only in the abstract. (See Q. 22-24.)

creation, such as fear, jealousy, gratitude, and others, very nearly resemble those of mankind; and if so, do they not partake of the same moral qualities?

A. Yes, they frequently resemble the affections of mankind; but as the brute creation are not endowed with reason to regulate them, and as they are excited not by reflection but by instinct, such affections, in them, cannot be said to partake of any moral qualities, either good or evil.*

Q. 14. What did you say was the third faculty of the soul?

A. The WILL.

Q. 15. What do you mean by the will?

A. Choice and determination; or the power of selecting and choosing what we desire and approve.t

Q. 16. Are not other creatures besides mankind endowed with the faculty of the will?

A. Yes, all the creatures of God have the inclination to choose for themselves; but as their choice is directed by instinct and animal affections, and not by reason, their will partakes of no moral qualities; and they are therefore not responsible for their choice.

Q. 17. Is the will of mankind free, and at liberty to choose for itself?

* The Catechist will do well to explain this more familiarly; and, at the same time, to show from hence the duty of kindness to the brute creation, and the evil of anger towards them.

That power by which we desire and purpose.-Johnson's Dict. Or, "that faculty of the soul whereby we freely choose or refuse things."--Cruden's Con.

A. Yes; and it is this freedom of choice which makes them accountable to their Creator.

Q. 18. Is the will of mankind under no bias or influence?

A. Yes; it is subject to the bias of their affections, although it ought to be regulated and governed solely by the dictates of reason, and by the revealed will of God.

Q. 19. Why do you exclude the affections altogether from the right of influencing the will of mankind?

A. Because the affections themselves ought to be subject to the control of reason and revelation, which they never entirely are.

Q. 20. Do then the affections ever mislead the will of mankind?

A. Yes; the affections, being strong and corrupt, very frequently overpower all the dictates of reason and revelation, and lead the will to choose what is evil and hurtful.

Q. 21. Then the will of mankind is in itself free, and at liberty to select, choose, and determine for itself; it is nevertheless naturally inclined in its choice by corrupt affections: is this what you mean?

A. Yes; this appears to be the present condition of mankind.

Q. 22. But may not the affections be good and right; and if so, may they not properly bias the will?

A. In the present state of imperfection, the affections

*The nature of the Will is here considered only in the abstract. (See Q. 22-24.)

creation, such as fear, jealousy, gratitude, and others, very nearly resemble those of mankind; and if so, do they not partake of the same moral qualities?

A. Yes, they frequently resemble the affections of mankind; but as the brute creation are not endowed with reason to regulate them, and as they are excited not by reflection but by instinct, such affections, in them, cannot be said to partake of any moral qualities, either good or evil.*

Q. 14. What did you say was the third faculty of the soul?

A. The WILL.

Q. 15. What do you mean by the will?

A. Choice and determination; or the power of selecting and choosing what we desire and approve.t

Q. 16. Are not other creatures besides mankind endowed with the faculty of the will?

A. Yes, all the creatures of God have the inclination to choose for themselves; but as their choice is directed by instinct and animal affections, and not by reason, their will partakes of no moral qualities; and they are therefore not responsible for their choice.

Q. 17. Is the will of mankind free, and at liberty to choose for itself?

*The Catechist will do well to explain this more familiarly; and, at the same time, to show from hence the duty of kindness to the brute creation, and the evil of anger towards them.

↑ That power by which we desire and purpose.—Johnson's Dict. Or, “ that faculty of the soul whereby we freely choose or refuse things."--Cruden's Con.

A. Yes; and it is this freedom of choice which makes them accountable to their Creator.

Q. 18. Is the will of mankind under no bias or influence?

A. Yes; it is subject to the bias of their affections, although it ought to be regulated and governed solely by the dictates of reason, and by the revealed will of God.

Q. 19. Why do you exclude the affections altogether from the right of influencing the will of mankind?

A. Because the affections themselves ought to be subject to the control of reason and revelation, which they never entirely are.

Q. 20. Do then the affections ever mislead the will of mankind?

A. Yes; the affections, being strong and corrupt, very frequently overpower all the dictates of reason and revelation, and lead the will to choose what is evil and hurtful.

Q. 21. Then the will of mankind is in itself free, and at liberty to select, choose, and determine for itself; it is nevertheless naturally inclined in its choice by corrupt affections: is this what you mean?

A. Yes; this appears to be the present condition of mankind.

Q. 22. But may not the affections be good and right; and if so, may they not properly bias the will?

A. In the present state of imperfection, the affections

The nature of the Will is here considered only in the abstract. (See Q. 22-24.)