Then follows a reference to the "Mental Bias" of the early translators, as accounting for their erroneous translations, because they were just breaking away from the old papal system. Then the later translators are scathed for what the author calls "duplicity and cowardice" in continuing such errors. Consider, too, that we are God's own children. This is no mere figure of speech. We are as truly God's children as our children are our own. If our children are evil, it is our glory to reclaim them. No matter how bad they are, we could not bear the thought of even one of them being in torment. But according to some, God can bear the thought, can even exult in it--that myriads of His children are in torment of the most horrible kind, and that for ever and ever. And it is conceived that this is so, notwithstanding the story of the Prodigal Son! More than that, we hear the Father sighing out of His heart the broken words, "O that they were wise, that they understood this, that they would consider their latter end!" Yes, and we see Christ weeping over the doomed city, and we hear His pathetic words. "If thou hadst known--O if thou hadst only known the things that belong to thy peace!" And yet God is conceived of as contemplating with equanimity the everlasting torment of His own children. Happily, however, men do not really believe in eternal torment. They may try to do so; it may seem orthodox; they may profess their faith in it; but their heart is often better than their head, and they do not really believe it. On this point, I will transcribe a paragraph from Rev. Arthur Chambers. It is so true, and so well expressed, that it will commend itself to every candid mind. He says: "Thank God for the happiness of humanity! Man's intuitive instincts are better than his formulated creeds. The hope is secretly cherished that the grace of God, because it is the grace of an infinite Being, must and will operate beyond the limits defined by a narrow theology. No Christian, however staunch to the pitiless teaching of the school to which he belongs, ever brings himself really to think that any one beloved by him in the World Beyond is irretrievably lost. His creed, perhaps gives him no hope in regard to that one who dies without religion; but his own heart refuses to surrender its hope; and so he keeps his reason, and his faith in God." I know there are those who accept the doctrine of Restoration, who yet think it an unsafe position to take in the case of some. They cite the case of parties who having accepted the larger view, drift into infidelity. The reason given is, that the doctrine of endless torment has been so long identified with orthodoxy that when that doctrine is surrendered, the vital doctrines of Christianity are in danger of going along with it.