But it may be claimed that it is inopportune to discuss this question of Restoration at the present time. It may be thought that the very statement of it may lead to greater laxity of faith and morals. If there are any legitimate grounds even for doubting the doctrine of eternal torment, will not the lingering doubt of many be confirmed? There are those who doubt or even deny eternal suffering, simply because it is more comfortable to do so, and without once appealing to the authority of Scripture or reason in the matter. If the question is allowed to be one of reasonable debate, will not that attitude be confirmed? Especially when the doctrine of endless suffering has so long been recognized as the orthodox doctrine, will not any apparent going back on that doctrine seem a justification of disbelief in what is really evangelical? And thus might not the very opening of the question be a serious injury to some? While it is freely admitted that there is a degree of justice in this plea, there are certain considerations that must not be lost sight of. There is first, the sacredness and the safety of truth. Whatever is the truth in the case must be discovered if possible, and defended at all hazards. Our Lord's prayer was, "Sanctify them through thy truth," So truth has a sanctifying power. It may be pleasant or unpleasant in the discovery, but is beneficent in the long run. We are not to shrink then from the discovery of it. We are to search for it, as for hidden treasures, whatever prejudices and errors it may overturn. It is of God, and is certain to triumph in the end. And it can issue in no ultimate evil, but in everlasting good, despite all our fears. * * * * * Then in this case, we are contending for a truth which brings unspeakable glory to God. As the matter appears to me, His wisdom, power and love, are exalted above all conception. If there were nothing else, this would be a strong argument for the theory we are trying to defend. * * * * * Further; we see here a most worthy effect of the Saviour's Atonement. He is the "Saviour of the World," not in name only, but in fact. According to the old theory, He was actually the Saviour of but a few of the human race; the rest were committed--and ordained--to everlasting torment. Now He is recognized as the "Saviour of all men," even the worst. Can you conceive of any less result in which He would "see of the travail of his soul, and be satisfied?"