THE REIGN OF LAW: "There are many kingdoms * * * and to every kingdom is given a law; and to every law there are certain bounds also, and conditions. All beings who abide not in those conditions (i. e., abide within the law) are not justified." This was said in 1832. The passage proclaims the reign of law throughout this infinite universe--through all space, through all time; in all kingdoms; but implies the possibility of departure from law. But "to every law there are certain bounds also and conditions!" A bold conception this; especially three-quarters of a century ago; yet it is approved by man's experience. The power of ocean currents and the winds to carry with them objects in the direction of their movement is overcome by another force or law--the power of steam; the force of gravitation, by the levitating power of gas; the natural tendency of water to seek its level, by the levitating power of heat and the absorbing power of the atmosphere, are hurriedly chosen examples. But this same idea of law itself having metes and bounds, or "law itself being subject to law," Henry Drummond, one of the recognized great thinkers of the nineteenth century, more than half a century after our Prophet, declared to be "One of the most striking generalizations of recent science." And John Fiske said, "In order to be always sure that we are generalizing correctly, we must make the generalizing process itself a subject of generalization." Which is but a recognition of Drummond's idea that "laws have their law;" and Joseph Smith's "To every law there are certain bounds also and conditions." Already I have noted in the passage the implied possibility of the infraction of law; and the idea of law itself implies the possibility of disorder, which must result from an infraction, that is, a departure from, or violation of, law. But our Prophet said: "That which is governed by law is also preserved by law, and perfected and sanctified by the same. That which breaketh a law, and abideth not by law, but seeketh to become a law unto itself, and willeth to abide in sin, and altogether abideth in sin, cannot be sanctified by law, neither by mercy, justice, nor judgment." From all which one is to conclude that evil is subject to law as well as good, that is, it cannot remain evil and yet produce the effects of good. Our Prophet teaches, then, that through all eternity the infinite universe has been, and is, and will be, subject to law; but that "to every law there are certain bounds also and conditions." CHANGE AND ITS TENDENCY: As to movement and change in this infinite universe, our Prophet represents God as saying: