man's spirit "saved in the day of the Lord Jesus." Here is salvation, at least reclamation, after death; and judgment is part of the means used. Again, in the passage in 1 Pet. 3:18, etc., our Lord, after His death, "went and preached unto the spirits in prison"; who "were disobedient in the days of Noah." Here is preaching to those who had refused the light and preaching of Noah. Especially notice the reference to judgment in the next chapter; viz., 1 Pet. 4:6. He is speaking of the same preaching, for this chapter should not be divided from the former one where it is divided. The Apostle Peter continues and says, "For this cause was the Gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit." Here was the gospel preached to the dead. Here also is judgment on the dead. Here is the Gospel, with judgment, bringing salvation; for they were changed to "live according to God in the spirit.'

We have known many in this life who never yielded to God till they met with some great bereavement, sorrow or loss. God used the sorrow and judgment to make them willing to accept the Lord Jesus Christ. "Start not at the plow that makes deep furrows in thy soul, God purposeth a crop."

In the cases given above, we learn that God will use the judgments, punishments and sorrows of

the life to come as one of the means to bring souls to Him. The judgments are not the Savior, but they are sanctified to prepare the way for Him. Salvation in this age, or any age, is only through the Christ.

XV

UNPARDONABLE SINS

"FOR ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentence, tho he sought it carefully with tears" (Heb. 12:17).

This text has reference to Esau (verse 16) selling the right to his birthright; and afterward, altho he wept sore, he could not get it restored. This is one of the texts that have been used by the enemy to torment oversensitive Christians, and to lead them to believe that they have committed the unpardonable sin, and for them there is nothing left but an unending hell. Every pastor of experience has met a number of such cases. This text, or some other text, has become the ground of their despair. Melancholia, or even a permanent. insanity, has often resulted. The book of Hebrews affords several of these texts, and the enemy has made.sad use of them.

We will speak at first only of this text, and may discover a principle which will be helpful in un⚫derstanding a number of others.

This Scripture seems to contradict the words of our Lord when, in answer to Peter's question in The Gospel according to Saint Matthew, chapter

18:21, 22, “Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times; but, Until seventy times seven." This, evidently, means that we should put no limit to our spirit of forgiveness. If our Lord teaches us to have such a spirit of forgiveness, He must desire us to understand that there is no limit to his forgiveness. In our day it is certainly taught that any one who turns to the Lord will find forgiveness.

It may yield some light if we ask what it was that Esau sought to obtain when "he found no place of repentance, tho he sought it carefully with tears." Was it his salvation that he was seeking? Certainly not. Was it forgiveness? No, he could have that. When he lost his birthright, he was still a son; and, as a son, received the blessing from God through his father. In Heb. 11:20 we read that “By faith Isaac blessed Jacob and Esau concerning things to come." Esau received a blessing also; but he had forfeited the honor and reward that was offered him first. It is well to note that in Israel, altho the one born first naturally was offered the birthright first, other requirements were necessary. This may be seen in Jacob's own sons. The first born and the second born did not get this honor; but it was given as a reward to Judah and to Joseph.

1 Cor. 3:11-15 teaches us that there are some

who are not only to be saved, but also rewarded; while others lose their reward and are saved as through fire.

The interpretation of the whole book of Hebrews turns on this thought of winning the honor and reward of a first-born one. This honor was held open for the whole Hebrew nation, but some would forfeit this privilege as Esau did. It is not a question of salvation; but a question of having position with the Lord in His kingdom.

This is entirely parallel to the children of Israel who were redeemed out of Egypt. The attaining of the Land of Promise was a reward. It is impossible to believe that all who perished in the wilderness were lost forever; all perished except Caleb and Joshua, the children, and many of the priests. All who died missed the reward of entering the Land. We know that even Moses forfeited this privilege, but no one believes that he was lost. Fifteen hundred years after, we find him in the Land of Promise talking to our Lord. Through sin one may lose an arm or an eye; if he repents God will forgive him, but he does not get back his eye or his arm. We know, however, through God's help and grace, that he may do much more with the arm and eye left him than he would ever have done with two arms and two eyes. Repentance may not bring back forfeited birthrights, but God has other blessings waiting faith and fidelity.