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that all should come to repentance?But, according to his promise, we look for new heavens and a new earth, wherein dwelleth righteousness.?

Robert Browning: ?That God, by God?s own ways occult, May ? doth, I will believe ? bring back All wanderers to a single track.? B. W. Lockhart: ?I must believe that evil is essentially transient and mortal, or alter my predicates of God. And I must believe in the ultimate extinction of that personality whom the power of God cannot sometime win to goodness. The only alternative is the termination of a wicked life either through redemption or through extinction.? Mulford, Republic of God, claims that the soul?s state cannot be fixed by any event, such as death, outside of itself. If it could, the soul would exist, not under a moral government but under fate and God himself would be only another name for fate. The soul carries its fate, under God, in its power of choice and who dares to say that this power to choose the good ceases at death?

For advocacy of a second probation for those who have not consciously rejected Christ in this life, see Newman Smyth?s edition of Dorner?s Eschatology. For the theory of restoration, see Farrar, Eternal Hope; Birks, Victory of Divine Goodness; Jukes, Restitution of All Things; Delitzsch, Bib. Psychologie, 469-476; Robert Browning, Apparent Failure; Tennyson, In Memoriam, G liv. Per contra, see Hovey, Bib. Eschatology, 95 ? l44. See also, Griffith Jones, Ascent through Christ, 406-440.

(a) These obscure passages are to be interpreted in the light of those plainer ones, which we have already cited. Thus interpreted, they foretell only the absolute triumph of the divine kingdom and the subjection of all evil to God.

The true interpretation of the passages above mentioned is indicated in Meyer?s note on <490109>Ephesians 1:9,10. This namely, that ?the allusion is not to the restoration of fallen individuals, but to the restoration of universal harmony, implying that the wicked are to be excluded from the kingdom of God.? That there is no allusion to probation after this life is clear from <421619>Luke 16:19-31 ? the parable of the rich man and Lazarus. Here penalty is inflicted for the sins done ?in thy lifetime? (v. 25); this penalty is unchangeable. ?There is a great gulf fixed? (v. 26); the rich man asks favors for his brethren who still live on the earth, but none for himself (v. 27, 28). <430525>John 5:25-29 ? ?The hour cometh, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live. For as the Father hath life in himself, even so gave he to the Son also to have life in himself: and he gave him authority to execute

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