A. That man (which is in effect _every_ man hitherto,) who allows himself to infer the eternity of evil from the counter eternity of good, builds upon the mistake of assigning a stationary and mechanic value to the idea of an _aeon;_ whereas the very purpose of Scripture in using this word was to evade such a value. The word is always varying, for the very purpose of keeping it faithful to a spiritual identity. The period or duration of every object _would_ be an essentially variable quantity, were it not mysteriously commensurate to the inner nature of that object as laid open to the eyes of God. And thus it happens, that everything in this world, possibly without a solitary exception has its own separate _aeon_: how many entities, so many _aeons_. B. But if it be an excess of blindness which can overlook the _aeonian_ differences amongst even neutral entities, much deeper is that blindness which overlooks the separate tendencies of things evil and things good. Naturally, all evil is fugitive and allied to death. C. I separately, speaking for myself only, profoundly believe that the Scriptures ascribe absolute and metaphysical eternity to one sole Being, viz., to God; and derivatively to all others according to the interest which they can plead in God's favor. Having anchorage in God, innumerable entities may possibly be admitted to a participation in divine _aeon_. But what interest in the favor of God can belong to falsehood, to malignity, to impurity? To invest _them_ with _aeonian_ privileges, is in effect, and by its results, to distrust and to insult the Deity. Evil would _not_ be evil, if it had that power of self-subsistence which is imputed to it in supposing its _aeonian_ life to be co-eternal with that which crowns and glorifies the good. JUDAS ISCARIOT. [1852.]