contention in itself, and where there is a conflict, the law of harmony is disturbed, and with it the peace of him whose enjoyment is dependent upon it. He who saves is, therefore, a deliverer from these evils of ignorance. C. Thou makest every teacher then a Savior. E. I would teach thee, that every one who saves is a savior. He who teaches wisdom and inculcates principles of righteousness in the minds of others, saves them from their ignorance and folly. Is it not so? C. It so appears; but why should any mind hope for salvation by the aid of Jesus? E. The aid which Jesus brings thee, is the aid we bring. Jesus comes not to thee, except through the circles interlinking him to thee. C. Does he exercise direct control over thy circle? E. He exercises control over all circles of less wisdom than himself; but we have been taught by others, and they by others, and so on to the circle in which Jesus resides. The wisdom taught us is the wisdom he would teach, were he our direct instructor; because it would be unwise to undertake to develop mind, only as mind is developed to receive instruction. The circle of wisdom, which instructs us, could not comprehend the degree of Jesus, until wisdom improved them by successive degrees, so that they would be capable of receiving it. Soon will thy wisdom unite with my circle, for I see thou art ready to receive the truth without fear. C. I have not many fears, but I have some further inquiries, which my mind is not fully settled upon. E. Proceed. C. Thou hast taught us, that imputed righteousness was unjust. How can that be unjust, which is freely offered on condition of our acceptance, or bestowed without our wish? E. The injustice consists in the wrong. All is wrong which is not good. It is not good to deceive thee with wrong. The wrong is not right, and what is not right is unjust. The wrong of deceiving thee, leads thee wrong, and encourages thee to hope for another’s wisdom without having the principles and works, which will be found important to thy progress. The imputed righteousness of Jesus will never benefit thee, until that righteousness becomes thy own by practice. No good can come to thee, unless the good be received and adopted. When it is adopted, it is thine, and not before. C. Thou wouldst not teach, that all evils are unjust. E. Thou wouldst not reject what is well, when thou understandest it. The well is not evil. The good is not evil. The just is not evil. Evils are not evils absolutely. The worst evil is ignorance. Ignorance will not live forever in any mind--I would say, the ignorance of right and wrong as I understand right and wrong. Therefore, it is not an absolute evil. It is even so with all other evils; they are temporary, not eternal. C. The evil of wretchedness is worse than ignorance. E. Wretchedness is the effect of ignorance. The effect can not exceed the cause. C. Yea; but it may be more lasting. E. How can the effect of ignorance be more lasting than the cause?