no article. The judgment alluded to is not the final or general judgment, but only that by which the place of the soul is determined in the Intermediate State.?

Denney, Studies in Theology, 243 ? ?In Matthew 25, our Lord gives a pictorial representation of the judgment of the heathen. All nations (all the Gentiles) are gathered before the King. Their destiny is determined, not by their conscious acceptance or rejection of the historical Savior but by their unconscious acceptance or rejection of him in the persons of those who needed services of love. This does not square with the idea of a future probation. It rather tells us plainly that men may do things of final and decisive import in this life, even if Christ is unknown to them. The real argument against future probation is that it depreciates the present life and denies the infinite significance that, under all conditions, essentially and inevitably belongs to the actions of a self-conscious moral being. A type of will may be in process of formation even in a heathen man, on which eternal issues depend. Second probation lowers the moral tone of the spirit. The present life acquires a relative unimportance. I dare not say that if I forfeit the opportunity the present life gives me I shall ever have another and therefore, I dare not say so to another man.?

For an able review of the Scripture testimony against a second probation, see G. F. Wright, Relation of Death to Probation, iv. Emerson, the most recent advocate of restorationism, in his Doctrine of Probation Examined, 42, is able to evade these latter passages, only by assuming that they are to be spiritually interpreted and that there is to be no literal outward day of judgment. This is an error, which we have previously discussed and refuted. See pages 1024, 1025.

(c) The advocates of universal restoration are commonly the most strenuous defenders of the inalienable freedom of the human will to make choices contrary to its past character and to all the motives which are or can be brought to bear upon it. As a matter of fact, we find in this world that men choose sin in spite of infinite motives to the contrary. Upon the theory of human freedom just mentioned, no motives, which God can use, will certainly accomplish the salvation of all moral creatures. The soul, which resists Christ here, may resist him forever.

Emerson, in the book just referred to, says, ?The truth that sin is in its permanent essence a free choice. However for a time in may be held in mechanical combination with the notion of moral opportunity arbitrarily closed, can never mingle with it and must, in the logical outcome, permanently cast it off. Scripture presumes and teaches the constant

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