not receive until after the death of Jesus.1 To this subject refers also the passage 1 Pet. 3: 18-20,2 in reference to which

1 The work on the Object of the death of Jesus, p. 562-567.

[2 Of this very difficult passage, we shall give the views of several eminent critics, and leave the reader to make his own choice. The first is that of the learned and pious Hebrew scholar, Schoettgen, who, regarding the phrase πορευθεις εκηρυξεν as a Hebraism (similar to הלוך וְגָדוֹל-by the LXX, 2 Sam. 5: 10, και διεπορευετο Δαβιδ πορευομενος και μεγαλυνομενος); πνευματα as meaning men in general; quλακη as referring to civil oppression and servitude to Satan; and placing a period after απειθησασι ; and reading ότι, with the Geneva edition, Erasmus, and others; gives the following sense: "For, it is better, if such be the will of God, that ye suffer for well doing than for evil doing. For Christ also once suffered for our sins, the just for the unjust, that he might bring us to God, being put to death in his human nature, but made alive in his divine, in which he continued (by his apostles) to preach unto the enslaved and unbelieving minds of men. For, once before, in the times of Noah, God waited with longsuffering, for the repentance of men, while the ark was building, in which (as they did not repent) only a few, namely, eight souls, were saved from the water. But, now there is a different kind of flood, namely, baptism, (which does not destroy us, but) which saves us (and which is not the putting away of the filth of the flesh, but the answer of a good conscience toward God) by the resurrection of Jesus Christ. "- Another version is this: "For it is better, if it be the will of God, that ye suffer for well doing than for evil doing; for Christ also once suffered for our sins, the just for the unjust, that he might bring us to God, being put to death in the flesh (i. e. his human nature), but raised (in spirit, with a spiritual body,) in glory, in which he went and proclaimed (his death and glorious resurrection) to those ransomed spirits in the days of Noah, who were at first incredulous for a while, whilst the longsuffering of the Lord delayed (the punishment), during the time the ark was building, (but who afterward, when they saw the waters rising, repented before they were drowned,) in which, few, that is, eight persons were saved from the water. In like manner, now also it (water) saves us in baptism, which resembles it (the flood), and is not the mere washing away of the filth of the flesh, but access to God with a good conscience through the resurrection of Christ." This is, in substance, the interpretation of Dr. Storr; and for the grounds on which it rests, the reader is referred to his invaluable work on the Object of the atonement. But both these versions deviate considerably from the common acceptation of some of the words in the original. A version which should be better supported by usage and accord equally well with the context, would be preferable. Such the following appears to be: "For it is better, if such be the will of God, that ye suffer for well doing than for evil doing; for Christ also once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but made alive in the spirit; in which also he went to make proclamation to the spirits in the place of keeping, who were formerly incredulous, when the longsuffering of the Lord waited, in the days of Noah, and while the ark was preparing, in which, few, that is, eight persons, were saved by water; by

we remark, that Jesus would not have gone to announce the joyful news (4: 6, ευαγγελισθη) of his death and glorious resurrection, to those ransomed (εν φυλακη) spirits (who repented after the deluge had begun, before they were drowned), if they were not interested in these events, if they had not belonged to those αδικοις unjust (v. 18) for whom he died.

§ 67.

Though salvation is provided for all, some do not attain it.

But it does not follow that all men actually attain this salvation (§ 58, 65). For, though God, in mercy, made provision that the depravity and misery to which mankind were, without their fault subjected, should not of itself, prove a permanent injury to any individual; nevertheless, his justice, required, that, though the blessings of salvation were provided without distinction for all, even for those (1) who through their own fault fail ultimately to attain them (2); no one should actually obtain possession of them who had continued, until the hour of death, until the time of actual admission to the enjoyment of the heavenly blessings purchased by Christ, to be unfaithful in the use of those talents which, notwithstanding the universal weakness of men, were still entrusted to him (3). Still, by virtue of the same love which prompted God to provide salvation for all men, he wills that no one may be found guilty of unfaithfulness (4).

ILLUSTRATIONS.

I. That Christ died for those also who shall be lost, is taught in 1 Thess. 5: 9 &c. comp. 3: 5, where Paul presupposes it as possible that his exertions might prove fruitless. Matth. 18: 11-14, even so it is not the will of your heavenly Father, that one of these little ones should perish see v. 6. &c. Rom. 14: 15, but if thy brother be grieved on account of the meat, thou dost no longer walk according to love. Destroy not him with thy meat, for whom Christ died. 1 Cor. 8: 11, and through thy knowledge the weak brother shall perish, for whom Christ died. 2 Pet. 2: 1, but there were false prophets, also, among the people, even as there shall be false teachers among you, who introduce destructive sects, and deny the Lord that bought them, and bring upon themselves swift destruction. 2 Pet. 1:9. Luke 22. 19. Here Jesus does not exclude the traitor (v. 21) who was lost (v. 22), from the number of those for whom be offered his body and shed his blood. If the conditions of pardon and salvation are not fulfilled by men, the universality of the pardon itself is not thereby destroyed. Thus, should the son of a king intercede for a body of criminals, and obtain a pardon for them; if the pardon is procured for them all, and offered to them all, on certain conditions to be performed by them, the pardon is universal, whether they all avail themselves of the benefits of it or not.

II. The wicked are lost because they refuse to accept salvation. Rom. 1: 18, the wrath of God is revealed. v. 19, because that which may be known of God [a knowledge of God] is manifest in them. v. 20, that they may be without excuse. 9:32. 10: 16, they have not all obeyed the glad tidings. v. 21, all the day long have I extended my hands to a disobedient and gainsaying people. Acts. 13: 46, ye judge yourselves unworthy of everlasting life. 2 Thess. 2: 10, they received not the

love of the truth, that they might be saved. (Comp. v. 12) Matth. 23: 37, O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them that are sent unto thee, how often would I have gathered thy children together, and ye would not. Luke 19: 44, thou knewest not the time of thy (probationary) visitation, επισκοπης. ́ 7: 30, the Pharisees and lawyers, by not being baptised by him, frustrated the counsel of God concerning themselves.

III. Luke 16:10. 19:13, 15, 17, 26. Matth. 25: 19, 21, 23, 26, 29. 1 Cor. 4: 2, it is required of stewards that they be found faithful.

IV. Ezek. 18: 23, "should I take delight in the misery of the wicked (says Jehovah), and not much rather wish that he should turn from his ways and live?" comp. v. 32. 33: 11. Luke 14: 21. Rom. 2:4, the goodness of God leadeth you to repentance. 9:22, ηνεγκεν εν πολλῃ μακροθυμιᾳ σκευη οργης κατηρτισμενα εις απωλειαν "God had borne those who had been already ripe for punishment, with much longsuffering (in order that they might reform)."" 1 Tim. 2: 4, who will have all men to be saved, and to come unto the knowledge of the truth. 2 Pet. 3: 9, the Lord does not delay the promise (as some account it a delay), but he is longsuffering toward us, not willing that any should perish, but that all should come to repentance. § 68.

Little children also are saved for Christ's sake.

According to this purpose of the divine will those who die in infancy, and to whom the title to heaven purchased by Christ, belongs no less than mortality (Rom. 5: 12, 18, 15), will undoubtedly obtain this salvation (1). For, unlike the wicked (Luke 16: 10), they have not lost their right by disobedience. Nor will that natural depravity be laid to their charge, by which they were deprived alike of life and of opportunity to evince their faithfulness in the use of their talents in this life (2).

ILLUSTRATIONS.

I. Mark 10:14, 15, των γαρ τοιούτων (παιδιων) εστιν η βασιλεια του θεου for of such is the kingdom of God. Children must have been included in the word "such," because the proposition "the kingdom of God belongs to humble adults, to such as have as little pride and arrogance as children," would be no reason (γαρ) why children should not be prevented from coming to Jesus.1 Children partake of the pardon and salvation purchased by Christ, as well as adults, only in a measure commensurate with their smaller capacity.

II. Depravity of Children. -Even the smallest child is not an undepraved creature of God. It is at least unworthy of being transferred into the society of the citizens of heaven. Its mortality is a part of the punishment of Adam's sin, in which all mankind participate. The remainder of this punishment is remitted. The child is, after death, treated as though it were an undepraved crea