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the tortoise kind. After giving a particular account | of these experiments, he goes on to say: "The difficulty is to explain why sand so soft did not subside, and obliterate the cavities, before or during the arrival of the next superincumbent bed of sand which filled up and preserved these impressions. Elongated excavations, similar to those last spoken of, are made by hares and other quadrupeds, in moving over soft and half-consolidated snow." This was indeed a difficulty; but there were also others. For example, some of the impressions could not be referred to these animals; and this remark especially applies to what we have called the calf-like footmark. And then the steep inclination of the sandbeds, which the appearance of the marks plainly demonstrated must have been the same at the time when these strange creatures had crawled over them, seemed to present another mystery; the dip of the quarry being in most places 38°, and in some as much as 40°. And there was, besides, the extraordinary fact, that the prints occurred not on one stratum only, but on many successive strata; "a fact which," as Dr. Duncan remarks, in a very full account of these wonders, afterwards prepared for the Royal Society of Edinburgh, "leads the mind into the remotest antiquity, and perplexes it in a maze of interminable conjectures as to the state of the earth's materials when these living creatures walked on its surface, and bathed in other waters, and browsed on other pastures; and not less as to the extraordinary changes and vulsions of nature which have since taken place, and which have broken up, overturned, and remodelled all things." The news this discovery soon spread among geologists; and, as had been anticipated, it gave rise to a consider able ferment. Among other sceptics on this subject, Dr. Duncan was honoured by a visit, during that very summer, from professor Sedgwick of Cambridge, and Roderick Murchison, esq., who carried away with them several specimens from Corncocklemuir, which unfortunately were not by any means so perfect as those from which Dr. Buckland's casts were taken; and in reference to these deservedly celebrated geologists, the Oxford professor writes: "My friend Mr. Chantrey, the sculptor, who has seen the casts and specimen you sent me, has no kind of doubt that these impressions are footsteps; but I find professor Sedgwick and Mr. Murchison brought away a different opinion as the result of their visit to the quarry. I have only seen Mr. Murchison, who tells me Mr. Sedgwick was, like himself, not convinced by the very imperfect and uncertain marks they could find, on visiting the quarry. I can only say that two small single impressions Mr. Murchison brought away with him confirm me still more in my opinion; and so successful have I been in making converts, with the single specimen I have from you, that if you could send me one or two more, on the real sandstone, I am sure I should bear down all the opposition (which is now very strong) to the belief in your hypothesis, among the geologists of London." Having occasion, sowe years after, to write to Dr. Buckland, regarding similar appearances in another quarry near Dumfries, he received a reply, from which we extract the following valuable testimony: "I look upon your discovery as one of the most curious and most im

portant that has been ever made in geology; and, as it is a discovery that will for ever connect your name with the progress of this science, I am very anxious that the entire evidence relating to it should be worked out and recorded by yourself." I have only to add that all doubts have long since vanished from the minds of geologists, and that sir David Brewster, in a remarkable article in the first number of the "North British Review;" Mr. Ansted, in his very interesting elementary work on geology, and Dr. Chalmers, in a paper which we have yet to notice, all agree with professor Buckland in the value which they ascribe to this discovery. Nor is it the least remarkable circumstance connected with it, that Dr. Duncan's attention was first devoted to the subject while he was as yet but a tyro in the science, and that he had resolution, notwithstanding, to maintain and make out his case against the united authority of the whole race of contemporary geologists.

THE PRESENT TIMES*.

IT surely well becomes us of this country and nation, in these days of discontent, marmuring, and disaffection, to remark, and with the deepest sense of gratitude to Almighty God to acknowledge, that the greatest blessing which any people can enjoy is to have for their ruler a wise and virtuous personage, such a one as this country is happily blessed with, and one who is acknowledged by all reasonable and respectable parties, ranks, and classes of men to have every virtue

which adorns human nature.

It well becomes us also as Christians to remember that the prayers of the righteous servants of the Most High God are of great efficacy before the throne of his mercy; through whose prayers, and for whose sakes God frequently condescends to spare the wicked from temporal judgments; and, therefore, have we not every reason, my dear brethren, to be exceeding grateful in these days of sorrow and distress, in which the kingdoms of the earth are being shaken to their very foundations, and the people of many countries are up in arms against one another, brothers being opposed to brothers, parents to their sons, and sons to their parents, killing one another without any reasonable cause-I repeat, have we not especial reasons to be grateful, and to be heartily thankful to our divine Protector, that this country, compared with other countries, is quiet and undisturbed. We have been favoured, and still God continues to favour us, more than any nation on the face of the earth. Our liberties and privileges are greater than those of any other country or nation. And, above all, we enjoy the invaluable blessings of the Protestant religion; for the establishment of which our forefathers so nobly and willingly suffered. If we valued these blessings as we ought, we should not hear the loud voice of sedition and murmuring: if we duly appreciated them, each member of society would be content with his station or condition in life. All true churchmen are loyal subjects: they are ever ready to perform their duty towards God,

From a sermon preached by the rev. Edward Griffiths,

curate of Lanvaches and Lanvair Discoed, Monmouthshire, with reference to the present times.

mighty God; on our love for Christ, and reliance on his merits for acceptance with God the Father, depend our present comfort and future happiness, yea, the preservation of our admirable constitution, and the prosperity of the nation.

as well as towards their earthly sovereign. They are not such as are given to change, or like those who are spreading terror and discontent, ill-will and hatred, amongst the ignorant population; but, being peaceable and well-disposed themselves, they endeavour to the utmost of their power to promote peace and brotherly love in their respective neighbourhoods; "fearing God, ST. PAUL'S THANKFUL CONFIDENCE FOR and serving him in truth with all their heart, and considering how great things he hath done for them."

I would remind you, my brethren, that God orders all things, both in heaven and earth, by ways to us often unknown, and even unthought of by us. His providence still presides over all things. By him kings and queens rule; and in his name and by his authority we owe them submission and obedience. Considering the many favours we have nationally or individually received at his hands, infinitely surpassing those which were conferred on his people of old time, O how great would be our ingratitude, should we show any tokens of dissatisfaction, should we betray any disposition to revolt, or the least symptoms of disobedience! Those who would cast off their allegiance to their earthly sovereign cannot surely pretend to fear God, and keep his commandments. For our Saviour plainly tells us that we are to render unto Cæsar the things that are Cæsar's, and unto God the things that are God's." And we are exhorted by St. Peter "to submit ourselves to every ordinance of man, for the Lord's sake; whether it be to the king as supreme, or unto governors as unto them that are sent by him for the punishment of evil-doers, and for the praise of them that do well. For so is the will of God, that with well-doing ye may put to silence the ignorance of foolish men. There would be no living among those who fear not the invisible God in heaven, nor consider what great things he hath done for them, had they no one to fear upon earth. Far be it from us to follow the wicked ways of those who are enemies to order and peace, and to trample under foot all divine and human laws; to be ungrateful to the best and greatest of benefactors for the innumerable benefits we have received, and are receiving day by day. Far be it from us, brethren, to forget his mighty works; to blaspheme his holy name; to neglect his worship; to profane his sabbath:

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far be it from us to side with the disaffected or

THE PHILIPPIAN CHURCH:

A Sermon,

BY THE VEN. GEORGE HODSON, M.A.,

Archdeacon of Stafford; Canon of Lichfield; and
Vicar of Colwich, Staffordshire.

PHIL. i. 3-7.

"I thank my God upon every remembrance of you, always in every prayer of mine for you all making request with joy, for your fellowship in the gospel from the first day until now; being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ: even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace."

"THEY that sow in tears," says the psalmist, "shall reap in joy. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him." This beautiful passage the result of St. Paul's labours at Philippi. was never more strikingly verified than in When we view the account of his first visit to that city, in the sixteenth chapter of the Acts, we seem to feel that nothing could well have been more discouraging than his reception there. We read, at first, of but one solitary convert, and that a stranger - Lydia (a seller of purple, from Thyatira in Asia), "whose heart the Lord opened to attend to the things spoken of Paul." Presently the whole city is in an uproar. Paul and Silas are beaten and imprisoned, and the next day obliged to quit the city, notwithstanding the

double miracle of their own deliverance and

the infidel; to deprive our brethren of their rights the jailor's conversion. Never was Christian by any unlawful means, or to raise our voice against our beloved sovereign, whom God in his church planted under circumstances appamercy has set over us; lest by so doing the Al-rently less hopeful. Truly might it be said mighty in his anger should visit us, and in his sore displeasure consume us. May it be our study, on the other hand, to live peaceably with all men, and to do unto others as we would they should do unto us; to honour the queen, to obey her lawful commands, to pray affectionately for her, and to praise God for the blessing of her government. May it be our care to pray fervently and heartily that God would deliver us "from all sedition, privy conspiracy, and rebellion, from all false doctrine, heresy, and schism, from hardness of heart, and contempt of his word and commandment" (Litany). On the purity of the protestant faith, unmixed with popish traditions and superstitions; on our zeal for the honour of Al

that the apostle "sowed in tears;" but such "precious seed" could not be lost; and with what joy he reaped, how plenteous "the sheaves he brought with him," let this epistle testify. Nowhere-except, perhaps, in the neighbouring city of Thessalonica, also planted amidst much persecution did the fruit more amply repay the toil and labours of the husbandman. And, full as the apostle's heart was of love to all the Christian churches, towards none of them was there more of the overflowings of parental love and tenderness than towards his dear Philip

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to them, as it did shortly afterwards to their brethren in Thessalonica; "not in word only, but also in power, and in the Holy Ghost, and in much assurance." They had "received it, not as the word of men, but as the word of God," in the obedience of simple faith; and, so received, it had "wrought effectually" in them, turning them to God from idols to serve the living and true God, and to wait for his Son from heaven." Nor was this a sudden and transient effect, but permanent and progressive. Like the Thessalonian converts, they had become "followers of the apostles and of the Lord," and that so consistently as to be "examples" to other Christian churches. We cannot have a surer interpretation of St. Paul's meaning in the passage before us than by comparing it with the manifestly similar passage in the opening of his first epistle to the Thessalonians. What he here calls their fellowship in the gospel, he there expresses more fully by their work of faith, and labour of love, and patience of hope in our Lord Jesus Christ." A real, thorough, abiding work of grace had taken place in their souls. They had experienced the power of religion in their hearts, and manifested it in their lives; and that permanently and progressively, "from that day to this," says St. Paul, writing at the expiration of more than ten years from the date of their conversion. So that by their

pians. What father's heart ever yearned more over a beloved child than his does over them? How endearing the terms in which he addresses them! how wakeful his solicitude! how affectionate his exhortations! how fervent, how constant his prayers! "My brethren dearly beloved and longed for," he says to them, "my joy and crown, so stand fast in the Lord, my dearly beloved." He was at this time a prisoner at Rome, looking forward, at no distant period, to martyrdom. But he forgets his own sufferings and prospects in their spiritual progress, and is filled with joy and thankfulness on their account, as though he had none to care for, or bear on his heart before the mercy-seat, but them. Now, brethren, such as the Philippians were, such (allowing for change of times and circumstances) ought we, through the grace of God, to be. There is not a single topic, either of prayer or praise, in the text, which, in substance, Christian ministers ought not to use in behalf of their congregations now. I trust I may humbly say, for myself and my associate in the pastoral care of this parish, that we would wish to "thank our God upon every remembrance of you," for what divine grace has already wrought in you, and to entertain the same confident assurance with that expressed by St. Paul, in the words before us, that "he which hath begun the good work in you will perform it until the day of Jesus Christ." And if your" fellowship in the gospel" he means their hearts, dear brethren, do but respond to our hearts, and your prayers for yourselves and one another be in unison with ours for you all, then with what mutual joy and congratulation shall we meet again-the pastor and the flock together-in that great day of the Lord's appearing!

In considering the expression of the apostle's feelings respecting the Philippians, let us notice, (1) his thankfulness as to the past; (2) his confidence as to the future: his thankfulness for what God had done, his confidence as to what God would do for them.

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I. "I thank my God," says the apostle, upon every remembrance of you, always in every prayer of mine for you all making request with joy, for your fellowship in the gospel from the first day until now.' What does he mean by their "fellowship in the gospel"? He means their fellowship with himself and other Christians, in the blessings and benefits of the gospel. He rejoiced that through the grace of God given to them they had been made partakers of the gospel; not in profession only, but in principle; not in form, but in fact; and that from the very first time they had heard it. The gospel had come

participation in the saving, sanctifying grace of the gospel; their enjoyment of its blessings and privileges; their personal experience of its benefits and comforts, of its practical influence, its life-giving power, its vital transforming energy upon the soul. Nothing less than this would have satisfied the apostle; nor, let me tell you of a truth, brethren, should any thing short of this satisfy us.

We, like the Philippians, have been called to the fellowship of the gospel; not, indeed, like them, from amidst the darkness of heathenism; but from a state, in which, if we remain till death call us hence, we shall be no better off as regards our prospects for eternity than if we had been heathens; yea, in one sense, very much worse off, inasmuch as our opportunities of light and knowledge are greater than theirs. We cannot too highly estimate our advantages as a Christian people. The benefits of Christian birth and parentage, of admission into the visible church of Christ by baptism, of participation in Christ's ordinances and sacraments, are unspeakable. We cannot be sufficiently thankful for them. And the blessings, direct and collateral, which flow from the public profession of Christianity,

from its adoption as the law and recognized rule of government, its incorporation into the framework of our constitution, its effects on the social habits, manners, customs, institutions of our country, are all above price. But these national blessings, great and manifold as they are, are limited to time. They can go no farther. They cannot save the soul. They may make it saveable by placing it within reach of the means of salvation; but they cannot secure the efficacy of those means. And the soul that rests in them, relying for salvation on corporate acts, on visible communion, on baptismal privileges, on creeds and articles of faith, on churchmembership, or any thing else whatever, which goes not beyond an outward fellowship in the gospel, will find itself miserably deluded and hopelessly destitute, when it passes into the eternal world, and stands in the judgment of the last day.

I entreat you, brethren, as you value your immortal souls, rest not in any thing short of an actual personal participation in the blessings which the gospel of Christ reveals and offers-its grace and mercy, its hopes and comforts, its peace and purity. The full and free forgiveness of all your sins through the atoning blood of the Redeemer; acceptance with God through his righteousness and intercession; the renewal of your souls, after the divine image, in righteousness and true holiness; and a growing meetness for the inheritance of the saints in light: these, these, brethren, are the inestimable gifts of which the gospel invites you to partake; this the blessed "fellowship" for which, and for nothing short of which, should you be content to praise your God, and for which if you can, on good grounds, praise him now, you will be enabled to praise him through all eternity. For mark,

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well be thankful even for this? But to cherish a good hope, on solid, substantial grounds, which will not give way beneath him; to indulge a confidence not presumptuous-an assurance warranted by the word of God, and dictated by the Spirit of God-that, "when Christ shall appear," he also, poor, miserable sinner that he is," shall appear with him in glory," tell me, brethren, what is there in a thousand worlds that you would not gladly give in exchange for this? O, think what it is, with eternity in view, to be enabled to say, "I know that, when this earthly house of my tabernacle is dissolved, I have a building of God, an house not made with hands, eternal in the heavens." I know that I have, reserved and secured for me in the highest heavens, by the promise of him that cannot lie," an inheritance incorruptible and undefiled, and that fadeth not away. In seasons of trial, more especially, and affliction, whether of mind or body; when earthly comforts fail, and those we most dearly love are taken from us, and we seem left alone in a dark and cheerless world; when our bodies are wasting with disease, and life itself is a burden, and the soul is about to take its flight into the eternal world, and stand in the presence of its Judge; O, what words can express the happiness of that man who on good grounds can say, "I know in whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day."

II. How the apostle in our text reasons from what God had done for the Christians at Philippi to what he would do for them. 66 Being confident," says he, " of this very thing, that he which hath begun a good work you will perform it until the day of Jesus Christ." O'blessed assurance! Who would not wish to call it his? Amidst the snares and temptations, the dangers and difficulties which beset the Christian in his passage through this sinful world-so many enemies without leagued with his worst enemy within, and threatening to rifle the precious treasure of his soul-and in such circumstances to be permitted even to hope that he may safely reach the goal, to be raised above despondency, to be kept from sinking in despair; with so hard a work to accomplish, and so fearful a prospect if he fail, who might not

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And there are good grounds on which man may say this; else would not St. Paul have said it, nor encouraged the Philippians to say it, by telling them that he was confident of their final happiness; nor would he have connected, as he does in Rom. viii., the beginning of a work of grace here. with its consummation hereafter, saying, "Whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified." Neither, if from the oracles of God we turn to the standards of our church, would our seventeenth article have adopted almost the very words of the apostle as declaratory of her own faith, tracing the purpose of God, respecting the salvation of his elect, from its origin in his own secret counsels, before the foundations of the world were laid, to its final issue in eternity: "therefore," says this truly scriptural article, "they which be endued with so excellent a benefit of God (i. e., his choice of them only), be called according to his purpose, by his Spirit working in due season; they through grace obey the calling; they be justified freely; they be made sons of God by adoption; they

be made like the image of his only-begotten Son Jesus Christ; they walk religiously in good works, and at length, by God's mercy, they attain to everlasting felicity." In the judgment, then, of our church, according perfectly, in this as in other things, with the unerring word of truth, there is such a thing as an assurance of final safety, which those are permitted to entertain whom God has called to the fellowship of the gospel.

affectionate heart, knit to their hearts in more than a father's sympathy, assured him that they were children of God; and he knew that God would not forsake his own work, or leave them to perish whom he had chosen in Christ to save. "He who hath begun a good work in you will perform it unto the day of Jesus Christ." This was his confidence-not anything inherent in them, not anything imparted to them, not any moral strength or virtue in them, whereby they would be able to stand against their spiritual enemies, but the coutinued presence and support of that Almighty Saviour, who, having loved his own which were in the world, would love them unto the end.

I beseech you, brethren, mark well this distinction. It is not that in converting the sinner to himself God gives him a stock of grace, and then leaves him to trade with it as best he may; but that he puts the Spirit within him as an abiding inmate, helper, sanctifier; a perennial source of grace and spiritual strength; "a well of water" (as our Lord tells the woman of Samaria) "springing up unto everlasting life." Hence the Holy Spirit is called by St. Paul "the earnest of our inheritance until the redemption of the purchased possession ;" an earnest being, as you know, a part of the thing promised, and

And in proportion to the value of this assurance should be our anxiety to possess it, and our carefulness to ascertain the grounds upon which it may legitimately rest. For doubtless there is such a thing also as presumption. A man may be very confident of his safety, who is in the high road to destruction, and think himself sure of heaven when he is fast going down to heil. How may we distinguish between a scriptural confidence as to our state, and "the hope of the hypocrite," which, as Solomon tells us, "shall perish?" St. Paul furnishes a reply to this important question in our text. For on what did he found his assurance of the final happiness of the Philippians? On the evidence which their conduct afforded of a real work of grace in their hearts. "Even as it is meet for me," says he, " to think this of you all; for I have you in my heart; inasmuch as both in my bonds, and in the de-a pledge and security for the remainder. fence and confirmation of the gospel, ye all are partakers of my grace." What could be more rational, what more practical, than this conclusion? He judged of the tree by its fruits. He was sure that a great change had taken place in their hearts from the mighty change wrought in their behaviour.

The worshippers of dumb idols had become servants of the living God, and believers in an unseen Saviour. And their work of faith had evidenced itself in their labour of love. They loved one another, and loved the instruments of their conversion, and impoverished themselves to help them in their distress; and stood forward manfully in defence of the gospel, in the face of suffering, persecution, and death itself. Could any sober man doubt the reality of the change wrought in them? But whose work was it? Not their own, not Paul's, but God's; and on this simple fact the apostle grounds the assurance. we are speaking of. "God has begun the good work," says he; and "God will finish it." It was not (you perceive) on the existence merely of the good work wrought in them, but on its authorship, that he rested his confident hope respecting them. He inferred the reality of the change from its effects, its permanence from the divine power exerted in the production of it. His own

Hence, also, the same apostle tells us that true believers are "sealed with that Holy Spirit of promise, which is the earnest of an inheritance;" his indwelling in the heart answering the double purpose of a seal to certify and to secure, showing those in whom he dwells to be the children of God, and keeping them such. "Now he which stablisheth us with you in Christ, and hath anointed us (he writes to the Corinthians), is God; who hath also sealed us, and given the earnest of the Spirit in our hearts."

Would you, then, dear brethren, have a good hope through grace, and rejoice in hope of the glory of God? To do this, you have no need to pry into God's secret counsels, or scrutinize the book of his decrees. Of your election you can judge only by your calling; and of your effectual calling only by the fruits of it in your hearts and lives. Be sure the good work is begun in you, in the first place. Rest not for one moment till that be ascertained. For, if there be no real turning of the heart to God, no true repentance, no lively faith in Christ, ye are yet in your sins; and no hope of heaven can you have whilst this is the case. But, if "the Spirit of God bear witness with your spirit that you are indeed his children," by working in you the dispositions and acts of children,

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