In connection with this idea we cannot but note that even dying saints are by no means perfect in general. There are many cases in which the last sickness seems to bring no marked change. Yet we have the assured hope that all is well. But if we look at the matter critically, we see no evidence of a state of perfection being reached. There seems to be a need of a refining process on the other side of death; and if it is needed it is provided. There is a recognized principle, too, that whatsoever is really good will not perish. This is true, both in the domain of physics and of morals. If therefore there is even the beginning of goodness in any soul, it is but reasonable to assume that such goodness will persist, and be completed either on this side of death or on the other side. Such an idea seems to be highly compatible with a beneficent, divine government. If it be asked why such a process is not carried out always on this side of time, I say we must be cautious about irreverently intruding into divine methods. We might as well ask why Saul, for instance, was not converted earlier. We can but say, "Even so Father, for so it seemed good in Thy sight." We have to remember that the present is only one domain of God's administration. The whole span of time which is to us so vast, is but a passing epoch to Him. If we would keep this in mind, it would solve many supposed difficulties. I think it will be freely granted that no design of God can ultimately fail. But if we follow up that principle, there is no eternal torment; for if will hardly be contended that God designed it. And so with final extinction. It would be a reflection on the divine intention to suppose that he called into being such myriads of the human race, and so wonderfully endowed them, merely to extinguish them at last. This principle, if duly studied, will be seen, I think, to eliminate all possibility both of extinction and of endless torment. When we consider how both extinction and torment might have been avoided, we are forced to believe that neither alternative was in God's plan. When sin was introduced by our first parents, He might at once have cut them off, or rendered them childless. In either case the myriads of the human race would not have appeared, and thus any alternative of torment or extinction would have been avoided. This consideration, it seems to me, goes a long way to settle the whole question. Another thing is, that endless torment cannot really be believed. Men may say they believe it; they may think they believe it; it may seem orthodox to believe it; but they really do not believe it. To think that a soul is tormented for ever and ever and ever, is really beyond belief. It is well it is so. Otherwise man would be insane.