These three terms, generation, regeneration, glorification, one in the creative act of God, cover the entire life of man, and in each the natural and supernatural, distinct but inseparable, remain and co-operate and act. There is no dualism in the world of reality, and none is apparent--except the distinction between God and creature--when the Creator's works are seen as a whole, in their real relation and synthesis. The dualism results in the mind from studying the Creator's works in their analytic divisions, instead of their synthetic relations; especially from taking the first cycle or order of generation as an independent order, complete in itself, demanding nothing beyond itself, and constituting the whole life of man, instead of taking it, as it really is, only as the beginning, the initial, or the inchoate stage of life, subordinated to the second cycle, the teleological order, or regeneration and glorification, in which alone is its complement, perfection, ultimate end, for which it has been created, and exists. Our age falls into its heresies, unbeliefs, and intellectual anarchy and confusion, because it undertakes to separate what God has joined together--philosophy from theology, reason from faith, science from revelation, nature from grace--and refuses to study the works and providence of God in their synthetic relations, in which alone is their true meaning. The Positivists understand very well the anarchy that reigns in the modern intellectual world, and the need of a doctrine which can unite in one all the scattered and broken rays of intelligence and command the adhesion of all minds. The church, they say, once had such a doctrine, and for a thousand years led the progress of science and society. Protestants, they assert, have never had, and never, as Protestants, can have any doctrine of the sort, and the church has it no longer. It is nowhere set forth except in the writings of Auguste Comte, who obtains it not from revelation, theology, or metaphysics, but from the sciences, or the positive facts of nature studied in their synthetic relations. But unhappily, though right in asserting the necessity of a grand synthetic doctrine which shall embrace all the knowable and all the real, they forget that facts cannot be studied in their synthetic relations unless the mind is previously in possession of the grand synthetic doctrine which embraces and explains them, while the doctrine itself cannot be had till they are so studied. They must take the end as the means of gaining the end! This is a hard case, for till they get the synthetic formula they can only have unrelated facts, hypotheses, and conjectures, with no means of verifying them. They are not likely to succeed. Starting from anarchy, they can only arrive at anarchy. Only God can move by his Spirit over chaos, and bring order out of confusion and light out of darkness.