It is well to face the principle underlying these words of the collect: Abba, Father, "ordereth all things both in Heaven and on earth." Then, as His will is man’s sanctification, the logical conclusion is an absolute ultimate universalism. The absurdity of the paradox that man by wrongly "devising his way" can ultimately defeat the predestined purpose of Infinite Originating Mind is self-evident. Sophocles and Plato taught that omnipotent purpose governed the apparently accidental phenomena of life, and the writer of the book of Proverbs says plainly: "A man’s heart may devise his way," but "the Lord will direct his steps." That is the inspired statement of the problem. Milton thought the problem insoluble, and describes the fallen angels exercising their minds on "fixed fate, free will, fore-knowledge absolute," and being "in wandering mazes lost," I really think it only needs common sense. Infinite Mind expresses Himself in individual human life-centres that He may realize His own qualities and have millions of separate entities to love and, after education, to love Him. Is it conceivable that He would so overdo His creative work as to produce beings with a superior will to Himself capable of resisting Him through the endless ages, and putting His purpose to complete confusion? Is it not obvious that He would only give them enough will to train them? The will of man, such as it is, has its clearly-defined sphere. It is with his will he "deviseth his way," and that "devising his way" is the test of his life; but he can no more escape the ultimate purpose of Abba, Father, than a material substance on this planet can escape the law of gravitation. Obviously we have volition, we have the power to "devise our way." This must be so for two reasons. First, Originating Spirit desires to realize His highest qualities in man. Therefore, man must have liberty to withhold his co-operation or he would be only an automaton. Mechanical moral qualities would not be moral any more than your watch is moral. To receive and to distribute the nature of the Divine mind, not mechanism, but mental acquiescence is necessary. "The heavens declare the glory of God," but they do it mechanically, not morally. The solar system is a perfect work of mechanical creation, but the planet cannot leave its appointed orbit. Man can. If man obeyed God, only as a planet revolves in its orbit, he would "declare the glory of God," but he would not be a man; that is, he would not be a mental centre in which the Originating Mind could realize Itself. Then, again, without being free to disobey, we could never become moral beings. The antagonistic pressure of non-moral inclinations challenges our highest self, and as we make, within our limited sphere, correct choice between alternatives presented, we are built up Godward or the reverse. But inasmuch as Infinite Spirit and His vehicles are elementally inseverable, and "Abba, Father, ordereth all things," though wrong