drawn from the character of progressiveness which pertains at present to the spiritual creation. It may, in the first place, be asserted that "the law of opposites," referred to in pp. 69 and 70, is a necessary accompaniment of that general law of progression. The author of the Book of Ecclesiasticus, who certainly put on record many wise sayings, has thus stated the law of opposites: "Good is set against evil, and life against death: so is the sinner against the godly. So look upon all the works of the Most High, and there are two and two, one against another" (xxxiii. 14, 15). Now, evidently this duality will cease, and unity be universally established, when, as argued in the preceding paragraph, the predestined consummation is reached, and the purpose of the whole creation, external and spiritual, is fulfilled. This doctrine of the termination of evil appears to have been understood and proclaimed by the writer of the fourth Book of Esdras, in which we meet with the following emphatic declaration: "Take heaven and earth to witness; for I have broken the evil in pieces, and created the good: for I live, saith the Lord" (ii. 14). In the mean while, as being subject to conditions of earth, and time, and space, we are also subject to this law of duality and antagonism, so that we have no knowledge or perception of anything of {79} which we do not also know the _opposite_. For this reason it is not possible to make known the conditions under which men are saved without at the same time stating the conditions under which they are _not_ saved. This will account for the _oppositeness_ and _parallelism_ of the statements in Matt. xxv. 46, concerning the consequences to the wicked and the righteous of their respective deeds, as well as for many statements of like character in other parts of Scripture. But this does not explain why the punishment of the wicked is said to be "eternal." Relatively to this question I submit the following considerations.