extent of the universe is infinite and unbounded; it is empty in no part, but everywhere filled with substance."

b. "The duration of the world is equally infinite and unbounded; it has no beginning and no end; it is eternity."

Such may be said to be the settled and universal conviction of science now; but it was far from such conviction in 1832 when Joseph Smith said the same in the passage—"There are many kingdoms; * * * and there is no space in the which there is no kingdom; and there is no kingdom in the which there is no space."

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:

"Worlds without number have I created. * * * Behold, there are many worlds that have passed away by the word of my power, and there are many that now stand, and innumerable are they to man. * * * The heavens, they are many, and they cannot be numbered unto man; * * * and as one earth shall pass away, and the heavens thereof, even so shall another come, and there is no end to my works, neither to my words."

This passage implies constant movement in this infinite universe. The statement, "As one earth shall pass away and the heavens thereof, even so shall another come," corresponds somewhat to the modern scientist's notion of "evolution and devolution." Also with his statement that "Substance is everywhere and always in uninterrupted movement and transformation; nowhere is there perfect repose and rigidity; yet the infinite quantity of matter and of eternally changing force remains constant." And now I must ask you to accept a somewhat hurriedly stated conclusion as to the effect of these changes going on in the universe, gathered, indeed, from the teaching of our Prophet, but without specific quotation, namely, that the tendency of this movement in the universe, the organization and then the disintegration of worlds and world-systems is in the direction of the development of, and for the increase of the power and glory of truly immortal Intelligences. This conclusion is required by the philosophy of Joseph Smith.

THE EXISTENCE OF GOOD AND EVIL: Respecting Good and Evil, our Prophet taught: "There must needs be an opposition in all things. If it were not so, righteousness could not be brought to pass; nor wickedness, nor holiness, nor misery; neither good nor bad, therefore, all things must needs be [in the absence of these opposite existences] a compound in one."

It will require but little reflection to establish the truth of this doctrine. Good implies its opposite, evil. Law, which carries with it the idea of order, implies disorder, and takes measures against it. We become conscious of the truth of the doctrine here announced at every turn. In the astronomic order it is seen in the centripetal and centrifugal forces—the holding together and the flying apart forces. In chemistry it is manifest in the composing and decomposing forces; in positive and negative electricity. It is seen in light and darkness; heat, cold; movement, repose; joy, sorrow; pleasure, pain; and so following. Our Prophet's teaching on this line runs to the extent that existence itself is made to depend upon it, this antinomy of things. Listen:

"And if ye shall say there is no law, ye shall also say there is no sin. If ye shall say there is no sin, ye shall also say there is no righteousness. And if there is no righteousness there is no happiness. And if there is no righteousness nor happiness, there is no punishment nor misery. And if these things are not, there is no God. And if there is no God, we are not, neither the earth; for there could have been no creation of things; neither to act, nor to be acted upon."

Have you ever thought what a dreadful world this would be without this duality—the opposite existences here contended for? Imagine all things in the world to be white! No contrasts in coloring! Universal insanity must result. The "dread of sinking into naught" is matched by the dread of having things resolved into a "compound of one." The absence of this necessary "opposition in all things" is well put, by a very recent philosophical writer, in these terms:

"Evil exists in the balance of natural forces. * * * It is also the background of good, the incentive to good, and the trial of good, without which good could not be. As the virtue of courage could not exist without the evil of danger, and as the virtue of sympathy could not exist without the evil of suffering, so no other virtue could exist without its corresponding evil. In a world without evil—if such a world be really conceivable, all men would have perfect health, perfect intelligence, and perfect morals. No one could gain or impart information, each one's cup of knowledge being full. The temperature would stand forever at 70 degrees, both heat and cold [in excess] being evil. There could be no progress, since progress is the overcoming of evil. A world without evil would be as toil without exertion, as light without darkness, as a battle with no antagonist. It would be a world without meaning."

The German philosopher Kant put the same thought in beautiful