truly unhappy. These are the sad evidences of man's corrupt state by nature.

3. But this is not all. Man has much beside these which tends seriously to disquiet him. There are anxieties, fears, and perplexities; there are privations, losses, disappointments, and afflictions, which few, if any, altogether escape in their passage through this vale of misery; so true it is, that man is born to sorrow as naturally as the sparks fly upwards.

4. But once more; man, in his natural estate, is left in great doubt and fear respecting what will be hereafter. If he were quite sure that when he dies he was to die for ever, the end of life might not, perhaps, be so terrible; but he cannot well shake off a certain fearfulness about an eternity. Even the man who proudly professes not to believe the Bible, has been found to suspect that there may be another world. His body he knows will die and mingle with the dust, but he cannot divest himself of the feeling that he has something within him—a spirit, or a soul, which is born not to perish; and hence arises a dread of a world to come, which disturbs his peace of mind, and not unfrequently throws a damp and a gloom over all his worldly enjoyments.

Such, then, is man's natural estate! It is, indeed, but a very imperfect sketch which we have given of it, yet amply sufficient, assuredly, to prove that it is beset with the most serious evils. And, certainly, whatever has power to remove, or even effectually to alleviate, these various evils, must be esteemed a most invaluable acquisition.

And this is just what the gospel undertakes to accomplish for all who will cordially receive it. To alleviate and remedy during life, and effectually to remove at last every misery to which man is liable, these are the gracious promises of the gospel, the inestimable blessings of the kingdom of heaven. To make this the more evident, it may be well to point out how the gospel remedies those evils to which we have just drawn attention in our description of man's natural estate.

1. We spoke of the painful feelings by which man is assailed when he perceives that he is a sinner, and is taught to see and acknowledge the extent of his guilt in the sight of God. And how is it possible that any thing could more precisely meet this case than the provision made for it in the gospel of Christ! The very ground-work of the gospel is this-that man, as a sinner, is in a state of condemnation, and therefore requires deliverance. Hence the first offer of the gospel is that of a Saviour to deliver man from sin and guilt-a Saviour, which is Christ the Lord. Hence, it calls upon all who feel their guilty state, to behold Him which taketh away the sin of the world. To every penitent believer in Christ is proclaimed the full pardon, remission, and blotting out of all his sins; and in this promise he finds peace and satisfaction.

2. In the next place, we describe man as by nature corrupt, and, consequently, subject to the painful workings of evil passions, feelings, and desires. And the gospel holds out to the believer the offer of a power which can subdue even these the renewing, sanctifying, and transforming influence of the Holy Spirit. This influence, moreover, is so mighty, that it is not only able to restrain the evil propensities of our nature before they have grown strong and confirmed by indulgence, and to implant and cherish in us new and holy, and therefore happy dispositions,

but also is sufficient to convert the heart, though it be as hard as stone, and make it, as it were, like wax. It is sufficient to convert the most abandoned profligate, when he yields to its power, into one of the purest of men; the most proud and self-willed beings into the most submissive and resigned of God's creatures; the most hard-hearted into the kindest and most benevolent; the morose and ill-tempered to be amongst the mildest, most amiable, and gentle. Thus, in the believer, it either keeps in subjection those evil tempers, and sinful desires, which are amongst the greatest miseries of human life; or, when these have gained a dominion, it conquers, bears down, and triumphs over them. And thus, in either case, the gospel materially diminishes the miseries, and increases the happiness and peace of them that believe.

3. But we have also described man as being surrounded and beset by such a vast variety of privations, sorrows, and cares, that few, if any, can easily preserve themselves from all. And in this case, also, the gospel has a sufficient remedy. This is, indeed, to be found in its full perfection only in that promise, to which I shall presently allude more at large, the promise which it holds out of another and a better world, in which these miseries will have no place. But it also affords relief amidst all the griefs and sorrows of human life in another way. The same Holy Spirit which enables the believer to overcome all his evil passions and habits, is also powerful to apply comfort to the soul, when afflicted with any, even of the severest sufferings to which we are exposed. If we observe the state of true believers, we shall find that there is no privation, no worldly loss, no anxiety of mind, no pain of body-in short, no trying circumstance whatever, which has not been borne, and which may not be borne, with patience and resignation to the will of God, through the cheering and comforting influence of divine grace. And, surely, this must ever be regarded as an eminent proof of the value of the gospel.

4. The last source of man's misery upon earth which was mentioned, is the fear of death-the anxiety he feels about what may be hereafter. And here, once more, the gospel effectually lends its aid, speaking peace to the troubled mind. Our Lord Jesus Christ has emphatically brought life and immortality to light through the gospel. He has established the certainty of a future and an eternal world. The gospel speaks of a resurrection from the grave to eternal life and bliss. It affords a promise of this bliss to the sincere believer. It assures every true Christian of an interest through the merits of Christ in the joys of the world to come. It enables him, through faith, and by grace, to look upon death without fear and amazement. It, as it were, transforms the closing grave in his sight into the opening gate of heaven. It empowers him to long for, and earnestly to desire, but patiently to wait for, that end of life which will be to him the coming of the glorious day of the Lord Jesus Christ; so that, here again the gospel effectually improves man's natural condition whilst he is on earth.

And, surely, in these varied and important blessings we may see something of the value of the gospel dispensation. These are its present joys and comforts which many have fully experienced; and, assuredly, on their valuation alone we may well esteem it as a treasure of the most transcendant character.

But one farther consideration must be taken into the account, to give us a due estimation of its excellence. Of this point, however, we shall never form a just valuation as long as we continue in this world. The gospel has the promise not only of the life that now is, but also of that which is to come. "The kingdom of heaven," established in grace upon earth, is the beginning-but only the beginning and foretaste of the things prepared for the righteous in the kingdom of God's glory in heaven. In that state there will be found no sin, no guilt, no condemnation; for all this will have been blotted out for ever. There will be no evil passions or sinful desires, for they will have been utterly destroyed. There will be no more pains or anguish-no wants, no fears, since all these will then have vanished away. There will be no more death; all will be one continued scene of peace, and joy, and unfeigned love. All will be happiness unspeakable, unchangeable, eternal. There, and not till we are there, shall we fully know, and rightly understand, the true value of the salvation which is in Christ Jesus. Ther will be comprehended what is meant by its being estimated as a "pearl of great price."

But our Lord's parable teaches us not only to set a high value on the blessings of the gospel, but also to prefer them above every other possession. And is not this the view we ought to take of them? For what are all the very best of this world's good things when compared with these? Let us take an estimate of those things which are most valued and sought for by mankind; these may, I conceive, be spoken of as the riches and possessions, the honours and distinctions, and the pleasures of life.

Now, let it be observed, I would not in the least undervalue any one of these. There is much, unquestionably, in each of these which is deserving of the attention of the wise and the good; but, after all, what can they do to secure man's real and permanent happiness? What can they effect to improve his natural condition? What, at least, in comparison with the gospel?

1. Let us take an estimate of the value to be set on the riches and other possessions of the world. It is true they afford a certain degree of satisfaction. It is a pleasing contemplation to find our means increased by honest endeavours, to have our condition in life improved by industry, or by the just use of those talents with which God has endowed us ; but still, with every allowance, what can the greatest riches, or the most rapidly made gains, or the utmost abundance of worldly possessions, accomplish in advancing the true happiness of man? Can they purchase for him solid and substantial peace, either here or hereafter?

2. Consider next the honours and distinctions of the world. Now, undoubtedly, there is much gratification to be derived from finding ourselves rising honourably in society, being looked up to, respected, admired. But pleasing as all this may be, and even cheering amidst the trials of life, what can it in itself really benefit man, who is to live when all these distinctions shall have vanished away? What, in fact, are the highest worldly honours, when compared with the blessings of the gospel of Christ?

3. Or what are the pleasures of the world? When innocent, and innocently pursued, they are certainly good and useful in their way,

but can they make men happy? The mind may, indeed, be lulled by them for a time into a forgetfulness of our real condition in this world. In the hurried round of endless amusements, or of sensual indulgences, or even by a close attention to business, or to literary pursuits, a man may be enabled for awhile to conceal from himself that he is a mere mortal, or that he has an immortal spirit. He may thus forget that he has a soul to be saved; that time is ever on the wing; that death approaches; and that after death is the judgment; but it is only for a time that this can be done. Conscience, reason, revelation, the Spirit of God, deaths, losses, sorrows, fears, tend to awaken him at seasons from this blind delusion, and remind him, painfully remind him of what he is, and what he may be hereafter; and what, at all events, will the highest, brightest, purest, best of mere earthly pleasures do for man to support him in the hour of death?

With these facts before us, we may justly say, that these, in which are comprehended all the best of mere earthly enjoyments, have been weighed in the balance, and have been found wanting, neither the riches, nor the honours, nor the pleasures of the world can be compared with the blessings of the gospel kingdom.

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But the parable teaches us even more than this. The merchantman who was seeking goodly pearls, was willing to sell all that he had to purchase the one pearl of great price." If the most extreme case, then, were to fall to our lot, we must be prepared to meet it. If we were called to follow the course described by St. Paul as his own, we must not shrink from it. "What things," says 66 he, were gain to me, those I counted loss for Christ; yea, doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung that I may win Christ, and be found in him." (Phil. iii. 7—9.)

Thanks indeed be to God, we are not now compelled, as Christians have been, to resign all things-friends, home, possessions, and even life itself, rather than renounce our faith in Christ. The religion of our Lord is not now under persecution as it has been; so that neither the property nor the lives of his disciples are in danger from their attachment to him. Neither is the Christian called upon precisely, like the merchantman in the text, to sell all that he has in order to purchase Christ's salvation. Nothing, in fact, which we can give, can possibly purchase that. It is from the beginning to the end a free gift from God, and as such we must view it, seek it, and accept it. We have, in truth, nothing to give to obtain it; but still there may be something which we possess which we ought to give up for the sake of it. For it is possible that we may be giving a preference to some of the good things of this life, over the blessings of the gospel state. And, indeed, with the generality of mankind this is too much the case. They set their affections on some one or more of these things-on the honours, or the gains, or the pleasures and enjoyments of this present world, so as effectually to shut out all real concern for the spiritual blessings and eternal promises of Christ's religion. Mark, then, the lesson which the parable before us conveys in every such a case as this. It is that, if there should be any one thing which we possess, which in any way hinders us from securing our salvation through Christ, we must resign it, be it what

it may. And, brethren, let us well reflect what must be the infatuation and folly of any one who would refuse to give up any earthly good which may endanger the salvation of his soul! Let us bear deeply impressed on our hearts our Lord's own words to his disciples, which accord so well with the moral of this parable, "What is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?" (Matt. xvi. 26); and, therefore, let us take these other words of his to heart, "If thy right eye offend thee, pluck it out, and cast it from thee; for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell." (Matt. v. 29.)

D. I. E.

MISCELLANEOUS.

COMMENTARY OF THEODORET, BISHOP OF CYRUS, IN SYRIA, ON ST. PAUL'S EPISTLE TO THE ROMANS.

(Continued from page 410.)

CHAPTER VII.

1. Know you not brethren (for I speak to them that know the law) how that the law hath dominion over a man, as long as he liveth? You well know, says he, you I mean who have been brought up in the law, that the law has its authority over those who are yet alive; and he adduces an example also in accordance with this proposition. 2. For the woman which hath an husband is bound by the law to her husband, so long as he liveth; but if the husband be dead, she is made to cease from the law of her husband. And then he shows this yet more clearly: 3. So then if, while her husband liveth, she be married to another man, she is called an adulteress; but if her husband be dead, she is free from the law, so that she is no adulteress, though she be married to another man. The law, says he, calls her an adulteress, not who after the death of her husband is united to another, but, who while her husband is yet alive, joins herself to any one else, for such an one it orders to be punished as insolently rebelling against the law of matrimony; it is evident, therefore, that when her husband has brought his life to an end, the widow not illegally, but with the distinct permission of the law, may marry another. Nor indeed was the holy apostle ignorant, that the law gave permission to the living also to dissolve a marriage when it should be no longer agreeable, but he was mindful of our Lord's assertion, which declared that Moses gave them that law on account of the hardness of the heart of the Jews, but that the law of nature had added no such terms, for one man, says he, and one woman did God make, establishing the law concerning marriage in their very creation: wherefore leaving this unnoticed, he passed on to the law as regarded the dead, and subjoins, 4. Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to Him who is raised from the dead. It would have been indeed in strict consistency with the example adduced, to have said, "the law is dead," that is, has ceased, but in consideration of