Storr says, "The final punishment of the wicked will not begin, until the awful day of Judgment; but their punishment in general begins immediately at their departure from this life, and will never terminate through all eternity." Theol. Sect. 58.

Reinhard says,

"As far as relates to the sacred Scriptures, these expressly teach that future punishment will be eternal.” Epit. Sect. 196.

J. Muller says, "This much may with certainty be affirmed, that in regard to innumerable multitudes, this life decides forever their future condition, whether it be happiness or misery; viz: all those to whom the gospel, in its purity, has been proclaimed." "The gospel, whenever it is truly declared, brings a perfect decision, and thereby excludes any change in a future state." Studien and Kritiken for 1835, pp. 760.

NOTE G.

The supposition that God has not power to convert and save all men can only be made on the ground of another supposition, viz:

that the salvation of all men is in some sense impossible: For God can do all things possible, alike in the kingdoms of providence and grace. God cannot, indeed, do that which would be in opposition to his own nature, or which would involve a contradiction, or an absurdity. He cannot do that which is in the nature of things impossible. But his omnipotence knows no other limit. Aside from this, there is demonstrably nothing which does not lie within the compass of his power. The question, therefore, comes to this, Is it IMPOSSIBLE for God to convert and save all men?

But in what sense can this be considered as impossible? Is it inconsistent with the nature of the human mind, and with the freedom and accountability of man? Such a supposition is a priori incredible; because God made the minds of men, as well as their bodies-made them free, accountable agents-and it is not likely that he would give existence to a being which it was impossible for him to control.Besides, is it not a fact that God does control the minds of men, of all men, in perfect consistency with their freedom and accountability? I speak not now of the manner in

which this is done, whether by a direct efficiency in view of motives, or by the mere influence of motives;-the fact that it is done will not be denied, except by those who deny that God executes his purposes and governs the world. The Scriptures too-by necessary implication, by direct assertion, and in almost every form of representation and expressionexhibit the free minds of men as subject to the control of him who ruleth all.

God's control over the free, responsible mind is also exhibited in every instance of conversion. Every conversion which takes place is the work of God's Spirit, accomplished in perfect consistency with the nature of the mind, and without any infringement of human freedom or accoutability. But are not all minds constituted essentially alike? And if it is possible for God to convert one sinner in the manner above described, why not two? why not as many as he pleases? why not all? It is difficult to see, therefore, how the conversion of all men (more than of a part, or more than the control which God exercises over men in other things) should be inconsis

tent with the nature and freedom of the mind, and on this account should be an impossibility.

I would inquire, in the next place, if it is impossible for God to convert and save all men, and if this is the reason why all are not saved, how is it that Christians are exhorted to pray for the salvation of all? The Apostle Paul exhorts, "first of all, that supplications, prayers, intercessions, and giving of thanks be made for all men: (1 Tim. 2. 1.) and our Saviour directs us to pray that "the kingdom of God may come, and his will be done on earth as it is in heaven,'-which is virtually a prayer that all men may be saved.* Indeed, such a

*The duty of Christians to pray for the salvation of all men may be shown in several ways: Thus, if it is right for God to desire the salvation of all men, it is right for his people to desire the same; and if it is right for them to indulge such desires, it is right that they should express them in humble, submissive prayer. It follows, also, from the duty of loving our fellow men as we love ourselves, that it is as much our duty to pray for our fellow men, to pray for them all, and to pray that God would have mercy upon all, as it is to pray that he would have merey upon us. And this is not only our duty, it has been the duty of our fellow men in all past ages, even from the beginning.

The sense given to the passages of Scripture above

prayer is so in accordance with the best feelings of Christians, that it is doubted whether they ever pray at any considerable length, without offering up what amounts to a petition

quoted is conformable to that of the most respectable Commentators.

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BURKITT. "We are to pray in general for all men," "because it is the desire of God that all men should be saved, and because such prayers are good and acceptable in the sight of God." Comment. on 1 Tim. ii. 1. DODDRIDGE. "1 exhort, first of all, that supplications, prayers, intercessions, and giving of thanks be made for all men-for the whole human race, whether Jew or Gentile, Christian or Pagan, friends or enemies."

MACKNIGHT. "I exhort, first of all, that supplications &c. be offered in behalf of all men, for heathens as well as Christians, and for enemies as well as friends."

SCOTT. "I exhort, first of all, that supplications &c. be made for all men, without distinction of nation, rank, or party, and without exception of enemies and persecutors."

The litany of the Church of England beseeches God "to have mercy upon all men."

VITRINGA. "Let thy kingdom come" &c. Let the gospel be preached to all, and be embraced by all. Let all be brought to subscribe to the record God has given