monsters more allied to what we read of in fable, than any thing which occurs in natural history, and realize to the imagination the fabulous accounts of gorgons and flying dragons. One of them, the ichthyosaurus, a word compounded of two Greek terms signifying fish and reptile, was discovered in the Lias limestone of Dorsetshire, having the snout of a dolphin, the teeth of a crocodile, the head and breast of a lizard, and the other parts similar to those of a fish: the jaws measured eight feet in length, containing each sixty sharp conical teeth; and so enormous had the eyes been, that the oval hollows in the skull which had claimed their possession, measured fourteen and a-half inches in diameter! Upon a scale of corresponding dimensions were the vegetable tribes which then flourished. Stems of palms and other plants are found in the Stonesfield slate, measuring forty feet in height, thus at once affording shelter and food commensurate to the habits and the wants of the remarkable animals which haunted the bays and waters of the primitive lands. 5. The chalk, in like manner, is distinguished by its own peculiar remains. And in the tertiary group above the chalk, we are introduced, for the first time, to the remains of quadrupeds and birds; no bone of either has been found in any one of the preceding deposits; here also plants occur entirely different from those which prevailed beneath, and which, as well as the animal remains, approach more to the character and dimensions of the existing races. It is in this class of rocks, that the huge skeletons of the mastodon and megatherium occur, the latter of which has been described as a huge sloth, having a skeleton thirteen feet long and nine feet high. The capital of France is built upon a deposit of this kind, which Cuvier shewed to be a vast sepulchre of once animated creatures; and in our own country, the site on which London stands yields, in the greatest abundance, the remains of the crocodile, tortoise, rhinoceros, hippopotamus, hyænas, tigers, &c., inhabitants now, all of them, of tropical climates. Some of these remains are found in the rocky strata, others in collections of loose gravelly soil, called diluvium, and many of them in the fissures and caves of rocks, of which there are some remarkable examples in Yorkshire. But the strata of the earth are not more remarkable for what they contain than for what they do not. In this enumeration of organic remains, there is no mention made of any human bones, and the reason is, that none have been found. Amidst all the preceding deposits, where plants and animals of every kind occur, of all sizes, and in countless millions, nothing belonging to man-no portion of his body and no relic or imple ment of his art-have ever been met with. A human skeleton, indeed, and some fragments of the body have been found incased in agglutinated gravelly matter, and in the deposits formed by petrifying springs; but there is demonstrative evidence, in all these cases, that the formations are of modern origin, and have succeeded even the most recent tertiary strata. Are human bones more liable to decay than those of other animals? No chemist or anatomist has ventured to assert this; and the irresistible conclusion, therefore, is, that the creation of man was subsequent to that of the plants and animals whose remains we have been contemplating. How remarkable the coincidence with the Scripture account, where after the creation, first of plants, next of the inhabitants of the deep, then of birds and quadrupeds of the earth, man, in the image of his Maker, was, last of all, brought upon the scene! We are thus led to infer, both from the arrangement of the strata, and the successive creations of living substances over the whole surface of the earth, that the globe was gradually adapted by a predetermined order of things to the nature and habits of that more perfect creature, to whom was to be given "dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth." Man has subdued the earth unto himself, he has obtained "dominion" over every portion of it, and, like the mineral strata beneath his feet, he is independent of climate or of country; but still there is no trace of himself or of any of his productions in any spot of the interior; and hence, it may be affirmed, that the very stones of his earthly habitation proclaim the truth of God's Word respecting the creation of the world. On the other hand, may it not be as truly affirmed of them, as of the planets which move so harmoniously above, "The hand that made us is divine." Having thus considered the state of preservation in which organic remains are found, the changes which they have undergone as petrifactions, and the manner of their distribution among the rocky masses of the earth, let us attend to a few of the many interesting conclusions which they serve to establish respecting the history of the planet which we inhabit. This will form the subject of the next paper. THE BELIEVER'S WEDDING-GARMENT: A DISCOURSE. BY THE REV. JOHN PATERSON, D. D., Minister of the Scotch Church, Bishopwearmouth. "And when the king came in to see the guests, he saw there a man which had not on a wedding-garment: and he saith unto him, Friend, how camest thou in hither, not having a wedding-garment? was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth."-MATT. xxii. 11-13. And he THE outward or visible Church, as it now exists in the world, is necessarily made up of persons whose real characters are extremely different in the sight of God. There are many tares amongst the wheat. Amongst the multitudes who are called, who profess to accept the call, and actually take to themselves the highest external privileges of the Gospel, there are many who do not really yield up their hearts and lives unto God, and who are only spared till the day of reckoning come, when they shall be finally judged and cast away. Thus two distinct classes are found, as essentially different in their principles and spiritual condition as it is possible to conceive. In the one class there are those who are called, and chosen, and faithful; and in the other, there are the many who are yet in their sins, unbelieving and unsanctified, and consequently exposed to the wrath which is to come. But these two are so mixed up and blended together, that we cannot possibly trace the line of distinction that runs between them. If we presume to try it, we are baffled at the very outset. For, even amongst the truly sincere, differences of attainment, from the man in whom there are great varieties of character, and great the fruits of the Spirit are hardly as yet perceptible, up through all those that are faithfully striving against many evil habits and propensities, to the man who is peacefully resting, or triumphantly rejoicing, in the Lord. And again, amongst those of the other class, there are similar diversities to be found; and, not unfrequently, such eminent gifts and fair appearances, as serve to gain for them the highest esteem and admiration of their fellow-men.. So that the whole, when taken together, forms a large body, over whom we are glad to cherish the most pleasing hopes; whilst, at the same time, we cannot but rejoice with trembling, being exceedingly concerned for such as we have reason to fear are ripening only for destruction. whatever his outward circumstances may be, whose heart is not rightly affected, who is not sincerely honest in his devotion, and does not, from a principle of gratitude and love, and in humble submission to divine authority, yield a sincere and unreserved obedience. On every such person he will assuredly fix his eye; and, detecting the pride of his heart, and the hollowness of his profession, he will deal with him as with an intrusive enemy. He will, perhaps, in the course of providence, throw him out of the Church: he will, at all events, mark down the abuse of privileges to his account; and, if no radical change of state and of character be accomplished upon him before the event of death, so far from receiving him into the abodes of bliss, he will order him to be bound hand and foot, and cast out, for ever, from his presence, into that outer darkness, where shall be weeping and gnashing of teeth. Nor is it difficult to account for this diversity of character and condition amongst those who profess to believe. Our commission is to preach the Gospel to every creature. In proclaiming the glad tidings of pardon, and peace, and eternal life, there is to be no respect of persons. To the rich and to the poor, to them that are amiable and virtuous in their habits, and to them that are openly profane and wicked, to persons of every character and of all descriptions, is the general invitation addressed. We despise not even the This, you perceive, is plainly suggested by the most profligate, not even the individual who is text. We have here the rich privileges and enwallowing in the lowest sink of depravity, and joyments, provided for believers in Christ, set has nothing but filthy rags to exhibit, and sins the forth under the semblance of a marriage feast. most numerous and disgusting to confess. Whom- Persons of all ranks and characters were kindly soever we meet with on the highway, we are to invited; and, of course, required to put on raiment pid to the wedding; and we are to set before them suited to the occasion. But one individual, amongst every inducement, plying them with every motive those who accepted the call, was self-willed: he or argument within our reach, that, by the ur- took his own way, and did not appear in the gency of our pleading, we may compel them to wedding-garment; expecting, no doubt, to pass come in, and may gather together all, as many as amongst others, and to enjoy the feast as he was. we can find, whether good or bad. Such is the But the Master had no sooner come in than he extent of our commission-such is the freeness of singled him out, and challenged him openly for the invitation, the imperative nature of the sum- his offence. The man was abashed and speechmons which we bring. No wonder, therefore, less: his joyful prospects were instantly overcast, that a mixed multitude should be found to con- and his conscience smote him with remorse; for, gregate together-no wonder that many should be alas! repentance was too late; and the sovereign affected, and persuaded, and drawn together into Prince, whose kindness and liberality he had the banqueting-house, who are not really "renew-abused, sternly ordered him to be seized and thrust ed in the spirit of their minds," and not really away into outer darkness, under circumstances of converted from the love and the hidden practice unspeakable woe. of sin. And, whilst a feeling of charity, a feeling by which we are strongly disposed to think no evil, and always to entertain the most favourable views of individual character, prompts us to hope well of all who seem to be in earnest, and to grant even the highest privileges to those who make a fair and credible profession, no wonder that some who are most unworthy should escape our notice, and be found mingling with the faithful. But although it be not in us to distinguish between the one class and the other, yet the great Jehovah, whose eyes are in every place beholding the evil and the good, most clearly marks the difference, and cannot be deceived. He knows the real state and condition of every soul; he looks intensely upon the heart; he tries the reins; and the very principles and motives, desires and affections, which determine the prevailing quality and the spiritual state, yea, the very spirit of the man, is fully and constantly in his view. Nor is it possible for Him, amid the vast multitudes who are so freely invited and so kindly dealt with, to overlook, or to excuse, even a single individual, Now, if the wedding feast, as it doubtless is, be meant to represent to us the joys of salvation, in connection with the peculiar and spiritual blessings of the Gospel-those blessings which it holds out to the true Christian, and which none but he is fitted to enjoy, or to improve aright, the garment suited to the occasion must, beyond all dispute, be the meetness or qualification, which is required on the part of those that would worthily and profitably partake of them. Are we then possessed of this qualification, this indispensable meetness for the enjoyment of God's special favour? The question is one of extreme importance; and to help us in solving it aright, I shall now endeavour to explain what is meant by the wedding-garment; or, in other words, to describe the state and character of those who, as welcome guests, do really enjoy the blessings to which we are called by the Gospel. Wherefore, bear in mind that the thing I attempt to shew is, not merely the way of a sinner's justification before God, or the ground of his acceptance into favour, but the meetness necessary for the positive personal enjoyment of the bles sings freely provided and offered to our use. This being clearly understood, I remark, in general, that faith in Christ, having respect to the truth as it is in Him, and serving to furnish the mind with right and holy principles, together with an increasing disposition to think, to feel, and to act, in the habitual course and conduct of life, according to the divine principles imbibed, does plainly constitute the state which is acceptable, and which, under the continued influence of the Holy Spirit, will ripen into a perfect meetness for heaven; and this obviously implies, both the righteousness of Christ imputed and received, and also the principles of righteousness implanted and cherished in ourselves. I. Observe, then, in the first place, that the wedding-garment implies the righteousness of Christ that righteousness which is imputed to his people, and received by faith alone. The Gospel method of salvation does not require that we should actually have attained to holiness when we come to Christ, and to the means of grace he has appointed. Such a requirement, it is obvious, would amount to an utter and eternal prohibition; since we cannot be holy or sanctified, in any degree, till we are already in him, and made partakers of his Spirit. We are, therefore, on the contrary, invited to come, all poor, and worthless, and blind, and naked, as we are; and, being deeply conscious of our state, we are thankfully to accept the pardon, and the terms of reconciliation and favour, which the Lord himself hath procured, and which are freely granted to us for his sake. In plain terms, having come to the Saviour, and to the assembly of his saints, with a true sense and a sincere and sorrowful acknowledgment of our personal guilt, we are to believe, on the simple testimony of his Word, that our persons and services, which we now devote in obedience to his will, shall find acceptance, solely on account of what he hath done and suffered in our stead. And these feelings, and this belief, ministering to sincere humility, on the one hand, and to the sweetest encouragement, on the other, at once, to the mortifying of the corrupt principle, and to the invigorating of those desires, and affections, and holy resolutions, which tend to the perfecting of holiness, must remain, as a garment on the soul, in all the exercises we perform, and amidst all the privileges we enjoy. Whatever we do, and whatever be the attainments we reach, we must still look for acceptance, not on account of our own worth, but on account of the righteousness of Christ, for whose sake it is that our sins and shortcomings are forgiven. This is the state of mind which is well pleasing unto God; and it is the only state in which we can either experience the manifestations of divine love, or realize that growth in grace, which all the privileges of the Gospel are designed to promote. Nor could we easily find a better illustration of this doctrine, than the case mentioned in the text. The intruder at the marriage-feast was not reject ed merely because he was poor, or because he had no suitable raiment of his own to put on. Had these been the only charges against him he would not have been so self-condemned and "speechless;" he would have pled that, being poor, he could not help his appearance; or that, being pressed in from the "streets and lanes of the city," he had neither time nor opportunity to change his apparel. But no such pleas were thought of, because no such charges were made. The charge against him was distinctly this, that he was "without the wedding-garment," that garment which the Master of the feast had himself provided, and had in readiness for all his guests; which, moreover, had been freely and expressly offered to his acceptance, and which he had either proudly refused, or carelessly neglected to wear. For, in order to understand the force of the accusation, you must bear in mind that, in ancient times, it was customary on such occasions for the host, or entertainer, to furnish a suitable garment for every individual invited. Thus, when Joseph entertained his brethren at the court of Pharaoh, "to all of them he gave each man changes of raiment, and to Benjamin he gave three hundred pieces of silver and five changes of raiment." Also at Samson's marriage-feast, we are told that "he promised thirty changes of raiment," to those who should, within the given time, explain the riddle he had put forth. It was, indeed, a custom that almost universally obtained; and it shews us clearly what the crime was of the individual in question. He was not rebuked and punished for at once accepting the invitation, or for instantly coming as he was; however unclean, and ragged, and utterly unfit for the place to which he was called. It was right and proper thus to come. But, as there were at the very entrance, both water to wash and raiment to put on, most justly was he punished for the state in which he was found, having either neglected or despised their use. Nor did it mend the matter though he thought himself clean, and preferred his own clothing to the proper and distinguishing garb of the Master whose guest he became. In any view his conduct was insulting and insufferable; betraying either a proud and self-sufficient mind, or a careless and slovenly disposition, wholly unfitting him for the society into which he had come, and shewing him altogether unworthy of the place he had presumed to occupy. And thus precisely it is with regard to Christ, and those who stand in need of the blessings he hath procured for our enjoyment. Being reached by the Gospel message, they are invited, without the least distinction of rank or of character; they are all invited and all commanded to come to him as they are, and for all that will come, there is provided, on his part, an all-sufficient righteousness, which it is both their duty and their privilege to accept, and, as it were, to put on, it being in virtue of this, and of this only, that any one can be justified or accounted worthy in the sight of God. The man, therefore, in whom the Lord de of communion with himself, and nourish with the fatness of his house, is the man who not only hearkens to his Word, and treasures up its principles within him, to the gradual dispossessing of all others, but who also habitually appears before him under a deep sense of his own unworthiness, feeling and confessing that he has done nothing and can do nothing to deserve the smallest favour at his hands; whilst, at the same time, he rejoices, through faith, in the efficacy of the great atonement, and in the most perfect obedience that has been yielded in his stead. He is one who indulges not a thought of his being so kindly dealt with from a regard to any thing in himself, and who goes to the performance of every duty, and to the enjoyment of every blessing with an abiding conviction that he is accepted only in the Beloved, and yet with a confident hope in the divine mercy. Hence the reason why we are exhorted to "put on the Lord Jesus Christ," even as we would a garment or covering for the body. And hence the reason why St Paul, with all his high and excellent attainments, was so anxious to be "found in Him, not having his own righteousness, but the righteousness of God, which is by faith of Jesus Christ, unto all, and upon all them that believe." lights,-whom he will kindly admit to the joys | linen, clean and white," which, as the apostle says, is "the righteousness of saints." We are, therefore, expressly commanded to "put off the old man, which is corrupt according to the deceitful lusts, and to put on the new man, which, after God, is created in righteousness and true holiness." The Lord will not have his ordinances polluted, nor his rich and abundant mercies abused. He will not tolerate the individual who comes with a fair profession; sits as his people sit; and talks of trusting in his mercy, of waiting for his salvation, and of having fellowship with him in the Spirit, and yet all the while wilfully allows his vain thoughts, his evil tempers, his unholy purposes, and his sinful ungodly habits to prevail, and thus not only derives no benefit himself, but causes the way of truth to be evil spoken of. On the contrary, he strictly requires that we "put away the old leaven of malice and wickedness, and keep the feast with the unleavened bread of sincerity and truth;" and, moreover, that we also "put on, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, and long-suffering." "Above all things," saith Peter, "put on charity, which is the bond of perfectness. Be clothed with humility; a meek and a quiet spirit is an ornament of great price." And all this is enforced by the words of the Psalmist, "If I regard iniquity in my heart, the Lord will not hear me." Besides, we know that "the sacrifices of the wicked are an abomination unto him," and that all who believe must adorn the doctrines of God our Saviour in all things. II. But observe, further, in the second place, that the wedding-garment implies also those righteous principles and dispositions, leading to holiness, in all manner of life and conversation, which the true believer has, in consequence of his relation to Christ and through obedience to his Word. These, in addition to what I have mentioned, are indispensable, not indeed as a title or recommendation to favour, but as a qualification for the enjoyment of the favour and privileges to which we are freely admitted; and they are what will never be found wanting in the character of one who is living wholly by faith in the Son of God. These, in truth, are not only the requisite tests of our sincerity, sustaining hope and yielding encouragement to persevere, but are, in the strictest sense, indispensable, both to the right use of Gospel privileges, and to the very end for which these privileges are given. Our faith, whatever it may seem to be, is not genuine, and has done nothing either for our personal sanctification, or for maintaining the glory and honour of the Redeemer's cause, unless through it we have come to experience that great spiritual change which implies a new life, and is evidenced by an increasing desire or disposition not only to think and feel, but also to live and act according to the principles and precepts of the divine will, so far as they are known, or can yet further be discovered. These fruits of a saving faith in Christ enter essentially and invariably into the character and the happy experience of all his accepted worshippers. Hence, in order to be qualified for their company, and for the enjoyments to be found at the marriagesupper of the Lamb, we must needs have undergone this great change, and be clothed "in fine Such, then, is the wedding-garment with which every one that would enjoy the Saviour's presence is bound to be adorned. It is "a frame of heart, and a course of life agreeable to the Gospel." And this distinctly shews what our duty is in reference to Christ. It is this: Having, with faith in himself as a divine Saviour, hearkened to his Word, proclaiming pardon, peace, and eternal life, having felt and acknowledged his goodness to us sinners, resolved to embrace this great salvation, and to rest all our hopes and expectations on Him alone, and testifying to the world, by our profession, that such is indeed the choice we have made, we must constantly cherish the new convictions, desires, and purposes, that have arisen within us, we must be careful to depart from all iniquity, and must endeavour to grow in a thorough conformity to his image, and to walk with him from henceforth in newness of life. This we must do. For the very existence of a self-righteous spirit, and all indulgence of evil tempers, of unholy passions, or of selfish and wicked pursuits, are wholly inconsistent with the righteousness of Christ, must unquestionably grieve his Holy Spirit, and destroy every reasonable hope of communion and fellowship with him, and cannot but be viewed as a grievous insult to his name, and to the efficacy of the means he has appointed. It is, therefore, most clearly our duty, according to the will of God, and whether we regard the hopes of our own salvation, or the honcur and extension of the Church on earth, it is matter of strict and obvious | Are we living wholly by faith on the Lord Jesus, necessity that we put on Christ, and walk habitually in the robes of purity and virtue, keeping our garments unspotted from the world. On the whole, therefore, it is plain that, in order to be welcome and accepted guests at that glorious that spiritual feast, to which we are called by the Gospel, we must put on the righteousness of Christ, for this is absolutely necessary to our justification before God; further, that, in order to mortify the pride or selfishness, which is the very root of all our corruption, we must constantly feel and acknowledge that, in the midst of all our attainments, it is Christ alone who procures for us the favour and acceptance we enjoy; and, moreover, that we must also cultivate the fruits of "this grace wherein we stand;" giving full scope to all the righteous desires, affections, and purposes of a renewed mind, and maintaining a strict and conscientious obedience to the divine will. In short, faith and righteousness, humility and virtue, existing together, and in their proper relation, constitute the indispensable qualification required, even that meetness in the sight of God which we must needs have for the right reception and improvement of his gracious benefits here, and for the full enjoyment of his presence hereafter. And let no individual amongst all those who profess to believe, think to find an excuse for the want of these attainments. It is entirely his own fault if he be not stripped of his rags, renewed in the spirit of his mind, and adorned with the virtues and graces of the Christian character. If he is destitute of "righteousness and strength," it is because he will not have them, because he is without faith, and not submissive to his God, being, in truth, insincere in his profession. And although, in the meantime, he may venture to plead his own inability as an excuse, and so contrive to maintain some degree of composure, in the midst of much wilful depravity, yet the Saviour at length, when he comes to inspect his guests, will at once detect the fallacy of his plea, will open the book which shews that nothing whatever was required of him in his own strength, and will make the all-sufficiency of his grace-that grace which is revealed in the Gospel-so irresistibly evident, that the conscious criminal, like the intruder mentioned in the text, shall be overwhelmed and "speechless." Let us, therefore, apply the subject carefully to our own case. As Christians, we profess to have accepted the invitation of our Lord, to have thrown the burden of our salvation upon him, as our prophet, priest, and king, and, in the special ordinances of the Gospel, to have communion and fellowship with him here, in the humble, hopeful anticipation of a richer and purer enjoyment hereafter. But is there that sincerity in our profession, and is it adorned by those substantial fruits of righteousness which are so essentially requisite? Have we indeed put on Christ? Do we feel that we are really stripped of all self-dependence and self-righteousness in the sight of God? and trusting entirely, as the foundation of all our hopes, to what he hath done and suffered in our stead? And, in consequence of this, shewing that we are indeed sincere in the faith, are we renewed in the spirit of our minds, growing in conformity to the divine image, and ever careful to maintain good works? Is this our real and unaffected character? After strict and impartial examination, held under the light of revealed truth, have we reason to believe that it is so? Each one must be the judge in his own case. They who urge the inquiry, and explain the principles and the test to be employed, cannot look into the hearts of others, are therefore easily deceived, and may not presume to decide. But the great King, whose eye is ever upon all his guests, can never be deceived. Specious as the garb may be which any man hath prepared for himself, and however close the imitation, the Lord will easily distinguish it from that which is his own; and be will not suffer either the deep designing hypocrite, the stiff or careless formalist, or the self-righteous pharisee, to escape. How much, then, does it become us to guard against all deception in a matter so momentous as this! Wherefore, let every one examine himself most carefully, and see how it stands with himself; and let us earnestly pray that the Lord would send forth his light and his truth to direct us in this important exercise; and not only so, but that he would also dispose us, by his Holy Spirit, to submit to the righteousness of Christ, to embrace the pure principles of his Word, and be in all things conformed to his example; knowing, as we do, that although he may still be willing to grant us the wedding-garment, yet, if we persist in our thoughtlessness and folly, the time will assuredly come when he will break forth in just indignation against us, bind us hand and foot, and cast us out for ever from his presence. But still, whatever their present discoveries may be, let none despair of mercy at the hands of a reconciled God. Their past sins, however aggravated, are no insuperable barrier in the way. The blood of Christ cleanses from all sin; and all that pertains to life and godliness is fully_purchased and freely offered in the Gospel. From the poorest and vilest sinner, who believes and repents, the highest blessing shall not be withheld. Let them only consent to forsake their evil thoughts and their unrighteous ways, to strip off their errors, their pride, and their self-sufficiency, and put on Christ as all their salvation and all their desire; let them only consent to put away all ungodliness and sin, and, in the strength of divine grace, to persist in the practice of virtue according to the requirements of the Gospel, and, on the part of God, they shall find the smiles of a joyful welcome, a free admission to all the privileges of communion and fellowship now, and, at length, an entrance ministered abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. |