5. Second. The numberless beings and forces of the universe comprise a unity, working according to one plan, subserving a common purpose, and pursuing in their development and interaction the aim which God’s wisdom assigned them from the beginning. However hostile the various elements may be toward each other, however fierce the universal conflict, “the struggle for existence,” still over all the discord prevails a higher concord, and the struggle of nature’s forces ends in harmony and peace. “He maketh peace in His high places.”(426) Even the highest type of heathenism, the Persian, divided the world into mutually hostile principles, light and darkness, good and evil. But Judaism proclaims God as the Creator of both. No force is left out of the universal plan; each contributes its part to the whole. Consequently the very progress of natural science confirms more and more the principle of the divine Unity. The researches of science are ever tending toward the knowledge of universal laws of growth, culminating in a scheme of universal evolution. Hence this supports and confirms Jewish monotheism, which knows no power of evil antagonistic to God. 6. Third. The world is good, since goodness is its creator and its final aim. True enough, nature, bent with “tooth and claw” upon annihilating one or another form of existence, is quite indifferent to man’s sense of compassion and justice. Yet in the wise, though inscrutable plan of God she does but serve the good. We see how the lower forms of life ever serve the higher, how the mineral provides food for the vegetable, while the animal derives its food from the vegetable world and from lower types of animals. Thus each becomes a means of vitality for a higher species. So by the continuous upward striving of man the lower passions, with their evil tendencies, work more and more toward the triumph of the good. Man unfolds his God-likeness; he strives to “Move upward, working out the beast, And let the ape and tiger die.”