Let it not be supposed that I have any sympathy with Ingersoll's infidel views. On the contrary, I abhor them. Some years ago I gave a series of Sabbath evening talks on Ingersoll and his opinions; and there was a large attendance of the class of men that I wished to reach. I cannot but think that the travesty of divine truth that has so long prevailed in the guise of orthodoxy, is responsible to a large extent for the practical infidelity that exists in the Christian world to-day. * * * * * It is all very well for men to speak of the final reign of grace; and some are very eloquent along that line, never turning their eyes backward on the uncounted millions of the past who lived and died in heathenism. What has become of them? That is the question; and it calls for an answer that as Milton says, will "justify the ways of God to men." * * * * * There are a number of propositions which I would try here to state with all clearness. We have casually glanced at some of them; but I think it will conduce to clearness if we present them statedly and group them together. First: "God infallibly accomplishes everything at which he aims." These are the words of an orthodox divine. I think they will commend themselves to our judgment at once. But the divine in question never thought his dictum would be given such a wide application. The application is this: Surely God "aimed" at making every man immortal; but in that case there could be no extinction. And surely God "aimed" at making every man happy; but in that case there could be no endless torment. On this basis, therefore, both extinction and endless torment are impossible. What remains then but Restoration? The second proposition is: That sin and suffering are abnormal conditions in God's universe; and that therefore they cannot be everlasting. If this theory is correct it would rule out endless torment. Then again: It is conceivable that temporary sin and suffering may be necessary factors in God's righteous government. This theory would explain why sin and suffering are permitted for a time. Again: Infinite holiness will do away with sin, and infinite love will do away with suffering, as soon as perfect righteousness will permit. Thus we believe that when sin and suffering have served their purpose, they will be eliminated. Further: There is no sin that infinite holiness, infinite power, infinite love, and infinite wisdom cannot subdue, without impairing the freedom of the offender. This idea makes it credible that the worst of mankind will be reclaimed. Finally: The fact that God is love will induce Him to place all His creatures in conditions of happiness as soon as that can be done in conformity with wisdom and righteousness.