It struck me at the moment that such an idea was entirely contrary to the fact. Here is the command, and the substance of it was often repeated: "Ye shall utterly destroy all the places wherein the nations which ye shall possess served their gods, upon the high mountains, and upon the hills, and under every green tree; and ye shall overthrow their altars, and break their pillars, and burn their groves with fire; and ye shall hew down the graven images of their gods, and destroy the names of them out of that place." The divine command, then, was not misconceived. We may see plainly now its wisdom and real kindness. But Israel made an unwise and unholy compromise. By this compromise that was made, the surrounding heathen tribes in some cases were spared. The consequence was that there was a constant incitement to idolatry. Again and again, Israel fell into this sin, and paid severely for their crime. I think it is not too much to say that had Israel inflexibly carried out the divine command, the Jewish nation might have been the strongest in the world to-day. But what has all this to do with the theory of Restoration? A great deal. In the light of that larger truth, extermination was not the harsh measure that at the first glance it seems. It was simply the removal of those incorrigible races to other scenes where they would have better chances of reform; and it was the removal of a constant snare to Israel. Under the old idea, those heathen tribes were consigned to eternal torment. Even for the women and children there was no escape. They were not fit for Heaven; so they must all go to hell; that was the naked, bald idea. Even if the children were saved, how were they prepared for the scenes of bliss? But when we once entertain the idea of a future process of reformation, a door of hope is opened for the worst of them. A SHAFT OF RIDICULE. That seems to be the grand solution of what has always seemed a barbarous proceeding. The want of such a solution has furnished Ingersoll and men like him with many a shaft of ridicule at the so-called merciful God of the Old Testament. This larger view shows Him to be all He claims; that His mercy is not confined to this short span of time; that it is from everlasting to everlasting.