the people generally, both lay and clerical of all churches, and a
candid spontaneous answer required, there is no doubt that an
overwhelming majority--perhaps a thousand to one--would say that Christ
died for the whole race. We ought to take warning, then, not to make our
systems of theology too complete, realizing how little we know as yet of
God's works and ways.

* * * * *

But now, if we take the framers of that system on their own ground, what
is the result? They believed that the Atonement would issue in
salvation for every one for whom it was intended. That is not a
far-fetched idea, by any means. It is only saying that God will
accomplish that which He intended. A universal Atonement will therefore
mean universal salvation. Certainly that is not attained in the present
life; therefore it will be attained in the life to come. It is a strong
argument for universal salvation.

If only this larger view had broken on men's vision there would have
been no difficulty. But the "due time" for such a revelation had not
come. It was no fault of our fathers, therefore, that they could not see
that which was not as yet revealed. The only fault was, that they tried
to make their theological system too perfect. The fact is, that it is
not for us to make any theological system perfect. New light may come,
and cause us to re-arrange or enlarge our ideas. "O the depth of the
riches, both of the wisdom and knowledge, of God!"

Another argument for the ultimate salvation of all, is this: that Christ
identifies Himself with the suffering and the unfortunate of the whole
race. It will be remembered that in the last judgment He is supposed to