occur again, and again a new thought was written down. The same thing
continued for weeks, with hardly an intermission.

It did not strike me until afterwards that this might be a special,
divine illumination. Yet why should it not be, except that I was
utterly unworthy? But then I remembered that it is to "every man,"
however unworthy he may be, that this divine Light comes. So it may come
to many when they do not know it.

In this case it was not really so surprising. When we think of the Power
and Grace that are so bound up with the theory of Restoration that are
as yet so little recognized, might we not expect special, divine aid in
making known such a glorious revelation? As I have noticed elsewhere in
this treatise, neither of the two alternative theories brings anything
like such glory to Christ as the theory of Restoration. Is not this an
overwhelming argument that the theory is true?

At all events, there is now more toleration for such views than there
was some time ago. I know that many Congregational ministers hold to the
doctrine of Conditional Immortality; and there is no bar to such views
in that church. Dr. Farrar's "Eternal Hope" does him no discredit to-day
in the Episcopal Church. So with Dr. Edward White's doctrine of
Conditional Immortality. But there are some who still hold tenaciously
to the orthodox faith, and are quick to resent any departure from it.

Well do I remember a conference that was held in Dr. Parker's Tabernacle
in London several years ago. The occasion was the meeting with the Rev.
Henry Ward Beecher. The large church where we met was nearly filled with
ministers. During Mr. Beecher's talk one of these zealots for orthodoxy
flung out the inquiry, "Do you believe in everlasting punishment?"