It may be said that we are dealing here with matters that are entirely too high for our reason. Let it be remembered that we absolutely bow to revelation. Yet we are not to stultify our reason. It is not out of its sphere in dealing with such high themes. Our reason is a sacred gift from God; it is to be used for His glory. Formerly, it was deemed almost sacrilegious to allow reason to intrude into such a sacred domain. That was surely an unworthy mistake. We may and ought to be humble; but we have minds to think as well as hearts to adore. It may be well, therefore, to present, in as condensed a form as possible, some considerations founded on reason, in support of the idea of Restoration. And, forasmuch as many of these ideas may or may not be familiar to you, I would ask you to ponder each of them separately. They do not all profess to be conclusive, but I think some of them are nearly so; others are strongly suggestive. As I have said, the question is, not which theory is absolutely demonstrated, but which is most in accord with reason and revelation. I would like to say that I abhor any appearance of being dogmatic; but the mere statement of an argument almost necessarily induces dogmatism in some degree. At any rate, it is well to have a reasonable and candid mind. I think, then, that what has been advanced will make you seriously reflect. Give the matter time, and thought, and prayer; and I think you will have a larger vision of the truth, and a higher hope for our poor lost race. To be sure, we are but groping in the twilight as yet. Yes; but it is the twilight of the eternal morning! The Principal of a theological college once said to me, when I asked him if a certain topic was a proper one for discussion: "If you have a reverent mind, you can discuss anything." A few abstract propositions might first be stated. The orthodox doctrine is, that sin is an infinite evil, and that therefore sin calls for infinite punishment; but that as man is a finite being, he cannot render infinite punishment in degree; therefore he must render it in duration; hence there must be eternal suffering. To this it may be replied, in addition to what I said before, that if sin is an infinite evil, there could be no aggravation of it; for nothing that is infinite can be increased, but we know that aggravations of it are possible; hence the necessity of eternal punishment does not follow. Then, if suffering is infinite in duration, would not the mildest form of inconvenience suffice? For infinity has no end. Therefore the sum total of suffering of any degree would be infinite in amount. Hence, there would be no need of torment.