EDITOR'S TABLE. dates, (though Isaac Abarbanel will have it a century earlier,) we proceed to make the following notes. Joseph Scaliger will have it that the Christian era commences with the year of the world 3947. The celebrated Cardinal Bellarmine is as near him as the year 3984. The chronology of Josephus is disputed. Some will have it that he fixed the birth of Christ at the year of the world 4163, or 167 years after the vulgar era, and others claimed still later than that. Pagninus indisputably fixes it at the year 4051. Nor do we suppose that there is any thing superstitious or impudent, or contrary to reasonable presumption, in assuming that there are many probabilities at least in favor of a date as late or still later. These variations, great as they may seem to persons unacquainted with the theme, are most of them not far beyond the limits of probability. We will proceed to notice others which, although themselves incredible, have this important influence-they lend a shade of gravity to some of those already nained. Aurelius Cassiadorus deems that the birth of our Savior was Anno Mundi 4697; adding to the age of the world almost seven hundred years. The celebrated Augustine, whose name will sound familiar to our readers, and whose authority was once almost decisive in questions ecclesiastical, is believed, from rather disputed monuments of his opinions, to have fixed it as low down as the year of the world 5351, so that according to his dates we are now living in the eighth millenary. To Augustine's reckoning we must still add nearly 300 years for Clemens Alexandrinus, while Cyprian commences the Christian era at the year 6000. Nor is he in the extreme, for several others come down to 6400 and 6900. Thus nearly all periods between the year of the world 3700, and the year of the world 6900, (ranging every way between the two extremes,) have been fixed upon for the incarnation. These different dates, making nothing of alledged obscurities during the Christian era, would render the age of the world uncertain to the amount of more than 3000 years. Confessedly there is not so great an uncertainty. We can indisputably confine the debatable ground within a very much narrower compass. We can reduce it by tens of centuries. But because the opinions of some Jewish expositors, and the calculations of Cyprian, Augustine, and Cassiadorus can be set aside, we must not infer that all variations from the vulgar era are unwarrantable. It is true, that to ascertain within a century the time of Christ's birth, is a tolerably assured task. But several periods of Jewish history cannot be so measured, even if the Hebrew text is correct, as to render us certain of the year. And though a literary friend, who has diligently pursued this theme, thinks we may come within ten years of it, his "may" is potential and implies to us that we may err by several tens. "What matters it," the reader may ask, "whether we mistake or not?" We answer, in these days of calculation, when so many persons are diverted from devotion, to study the mysterious numbers of Daniel and of John, engrossing all duty into a search for "the time of the end," we ought to be aware that none can know that time. We may perceive at a glance, that the knowledge of the end implies a knowledge of the beginning. If one would measure thirty yards of cloth, he must pass to both extremes. The beginning, the end, and the intermediates, must all in turn come in contact with 95 the measure. So in prophecy; if perfectly assured of the length of Daniel's 2300, 1260, 1290, and 1335 days, we must next know where to commence these periods, if we would get at the "time of the end." We are aware that a few profess to understand. But the profession is a fond one, as we may see if we recur to the facts set forth above. And these very facts are claimed by some persons beforehand, as possibly working out for them a trifling disappointment. They begin to say, "Christ will come in 1843;" and then add by way of bold hypothesis, “it will be 1843 until he does come." Yet some among themselves begin already to dispute whether the event shall be in 1843, or by four years of a convenient overrun, in 1847. Sects divide and subdivide. And we cannot blame those who have wrought at such nice additions and substractions, if they should spoil the unity of their own arithmetic, and with partisan disputations branch into as many plans of ciphering up the prophecies, as there are numerals and symbols in the whole sacred canon. It may be asked, "cannot the numbers in Daniel and John be understood?" Certainly they can. Any one may see that 2300 are not at all obscure unless we obscure them. And all the other numbers are just as plain when read. The number seven is plain enough. But he who will show the reasons of its use in Revelation, shall render what was plain obscure; as he who looks at flowers for beauty shall find beauty and be refreshed, but if he will say he knows the nature of light he is a fool. It is often the greatest wisdom not to know too much. That the will moves the members of the body, is plain and sober sense. But to study how spirit governs matter, shows as great a want of sense as to affirm that men can climb the rainbow or sail in clouds. As to finding out precisely when the prophetic numbers commence and close, there are obstacles unfolded in this article which place it beyond all hope. If we knew how old Victoria would be at her death, we could not fix the time of her burial unless we also knew the period of her birth. It may be asked if the 2300 days did not begin with the decree to rebuild Jerusalem? We have read over and over again the alledged demonstration of it; but never did we know a thing less proven. They say it is evident from the fact that seventy weeks are "cut off"! We doubt if this is said at all, for the verb has cognate meanings. But if it means "cut off," there is as much evidence that they were cut off from all time past or future, as that they were cut off from the period of 2300 days. Yet if cut off from 2300 days, it is doubtful if the decree of Artaxerxes is the commencement of the seventy weeks. The language of Daniel is "Seventy weeks are determined upon thy people and thy holy city." (ix. 24,) Then in the 26th verse it is added, "The people of the prince that shall come shall destroy the city," &c. We see no reason why the destruction of the city should be excluded from the period of seventy weeks. Nothing in the language of the prophecy warrants its exclusion, which shows how uncertain are all castings up, to determine the year of this or that event, even if, (as is far from truth,) it were agreed what the events shall be when they come. But is it not said, the reader may ask, that the wise shall understand? Yes, and the wise have always understood. Daniel was wise. But what did he under stand? That he should "stand in his lot at the end of || the clouds, attracts our gaze. The death of Jesus, not the days." To understand this is true wisdom, and it his advent, melts our heart. And if in our day the Sais wisdom enough. The martyrs were wise. But as to vior should come to judgment, may we like Paul, “be these dates of the prophecies, in the sense now imposed glorying in nothing but the cross!" upon them, it is certain that they understood them not. Nor is it any part of wisdom thus to understand them. If a man would lose what wisdom he has, be it much or little, let him turn from the practical and devotional books of Scripture, and begin to pry into these reserved mysteries. Was not Jesus wise; and did he not understand the prophecy of Daniel as well as we can hope to understand it? If so, remember that with the prophet's numbers all before him, he could say of "that day and hour knoweth no man, no not even the Son, but the Father." He who can presume to have ascertained from the prophecies of Daniel, what Jesus could not learn from them, is a bold interpreter of Scripture. But does not the apostle say, "Ye are not in darkness that the day should overtake you as a thief"? Yes; and why shall it not overtake them as a thief? Because they know the time? No. But because not knowing the time, they were always watching. "Watch therefore," says the Savior, "for (because) ye know not the hour wherein the Son of man cometh." The very reason we are to watch is, that we know not the time. In the 12th chap. of Luke, verse 40, their ignorance of the time is presented as the very motive to watchfulness. It will not overtake the true disciple as a thief. But the reason will be, not that he knows the time, but that he is always "ready," so that come when it may there can be no surprise. The reader may say, "none profess to know the day nor the hour." We answer, they profess to know that the Son of man will come between the 23d of March, 1843 and the 23d of March, 1844. Now if he does not come until the 22d of March, 1844, will they not then know the day? And if he should not come till twentythree hours of the 23d of March, 1844, are passed, would they not then know the hour? "But do you not think we should study to understand the time of the end?'" We think the true Christian is deeply convinced that there is a coming general judgment. But we do not consider it any part of faith to believe that the judgment will be this year, next year, or any given year. Faith looks at Christ on the cross. The apostle says, "We preach Christ crucified," (not Christ's advent.) He says, "God forbid that I should glory save in the cross," (not in the advent.) Jesus says, "As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth on him," (lifted up, not coming down.) Satan cares not what else we do, if he can divert us from the cross. He knows it is by the cross, not by the advent, that "we are crucified to the world and the world unto us." Did we wish to make sure of a preparation to meet the Savior at his coming, we would never once look at the figures of Daniel or of John; but we would make it our sole business, day and night, to gaze at the And we are satisfied from what we have seen and felt, that when our Lord does come, they will be best prepared to meet him, who studied the history of the crucifixion more, and the prophetic numbers less. cross. THE WAY OF FAITH.-The author of this narrative is a valued member of the Presbyterian Church. Her acquaintance with modern Methodism is of course very limited. She learns from books what Wesleyans were, but not from intimate acquaintance what they now are. Dr. Adam Clarke was a personal friend of Wesley, and a laborer in the vineyard almost from the beginning. But a few years since, he declared that Wesleyanism, to his certain knowledge, had not depreciated since the the days of its founder. Dr. Robert Newton (and who is a better judge?) declared the same in the General Conference of 1840 at Baltimore. From the best data within our reach, we derive the fullest conviction that there never was a time since the organization of the Methodist Episcopal Church in America, when she contained more doctrinal, experimental, and practical piety, in proportion to the number of her members, than she does now. There is, to be sure, as there always was, much to lament in all these particulars; but praised be God that there is also much to provoke gratitude and praise. The impression has always obtained, more or less, that “excitement " is an evil amongst us. If it were excitement without evangelical faith, this would be true; but we rejoice that providence has placed us in a position to understand, that in a large majority of cases, excitement is, with us, the legitimate fruit of a faith so strong and a love so pure and fervent, that without excitement the symmetry of Christian character amongst us would be actually marred. We deprecate excitement without faith; but we are skeptical in regard to any faith which does not enkindle as well as purify the soul's liveliest affections. They who "rejoice with joy unspeakable and full of glory," must be in a state of very deep excitement. "M." would agree with us in all this, and we do not say it in a way of contradiction or fault-finding, but to guard the reader from a misapprehension of her views. Faith and excitement is the true creed-not excitement without faith, which, blending with no purity of walk or conversation, will prove the professor a hypocrite and bring scandal to the Church. As to the state of the Methodist Church, we doubt not but this writer will rejoice to be corrected, (if our testimony should be received,) in regard to its not declining either in piety or morals. en EMBELLISHMENTS.-The publishers authorize us to say, that one of the numbers of the Repository during the year, will be embellished with a fine steel-plate graving, which will form the frontispiece of the volume when bound. The engraving did not appear in the first number, because it was not then convenient to obtain one suitable for the work. TO CORRESPONDENTS.-Several articles of poetry, intended for insertion in this number, are unexpectedly crowded out. They will appear in April. The prospect of being absent in the month of May, renders it necessary to anticipate our issues up to the month of June. The three succeeding numbers will therefore appear earlier, and contributions intended for them should be hastened forward, as if they do not reach us at a very early period, they cannot be inserted in either of those numbers. We trust our friends will be prompt. THE LADIES' REPOSITORY. CINCINNATI, APRIL, 1844. FEW men have ever existed, either in Christian or Pagan lands, who have disbelieved in a future state. Indeed, an Atheist-if such a being really exists-is an anomaly in the universe of God. Yet while the vast majority of mankind, in every age and clime, have assented to the doctrine of a future existence of pleasure or pain-dependent upon conduct here-in no one thing, perhaps, have they differed more than in the means which they have deemed necessary for the obtaining of the one, or the avoiding of the other. Moloch and Juggernaut have demanded the immolation of human victims-a demand unhesitatingly complied with by their deluded votaries, as the price of future bliss. The Jew has placed his reliance upon an involuntary connection with the Father of the faithful. The Mohammedan trusts to the intercession of God's favorite prophet, whose services he expects to secure by a rigid compliance with the precepts of the Koran; while the nominal Christian has sought out many inventions and labored hard to make the declarations of God's word and his own inclinations coincide on this momentous subject. But that word is plain and explicit. It declares, "Without holiness no man shall see the Lord." "Those holy gates for ever bar None shall obtain admittance there This holiness is not confined to mere external con- Is this demand an arbitrary one? Or has it a foundation in the nature of things? It will be my purpose to show that the latter of these, and not the former, is strictly and philosophically true; or that HOLINESS OF HEART is necessary, in the nature of things, to an entrance into heaven, and a participation of its enjoyments. This will appear evident from a consideration of the fact that heaven is a place of perfect happiness. God designed it to be the great centre of a holy moral universe. VOL. IV.-13 It is his own royal residence-the city of the great King. In order to secure perfect happiness to its inhabitants, it was absolutely necessary to exclude for ever all sin. Sin is the great, the only source of unhappiness in the universe of God. But sin does not consist in action alone. It may carry its pestilential and deadly influence in the heart long before it breaks out in open hostility and rebellion. It may lurk there, producing discontent, sullenness, gloom, and consequent unhappiness, long before it could be perceived by the most watchful eye; for the heart is open only to the inspection of the omniscient God. To prove that sin, and sin alone, is the cause of all unhappiness, we have only to look around us and witness the condition of society in this world. What is it that constitutes the happiness or misery of any community? I answer, virtue, or its absence. Let us take any community, remarkable for its purityfor the high-toned moral and religious sentiment which pervades its inhabitants, and we will always find a corresponding amount of happiness. The same is also true of nations. Do we seek for that nation whose citizens or subjects enjoy the greatest amount of real happiness, we may confine our search to those whose moral character stands most exalted; for it will ever be true that righteousness not only exalts a nation, but produces all the essential happiness found within its borders. The converse of this proposition is likewise true. What causes the misery of those communities where ardent spirits are freely used? Go to the vicinity of one of those outlets of perdition-a distillery. What causes the universal misery and degradation which surrounds it? The appearance would almost justify the belief that the flames of the pit had literally scathed and destroyed every vestige of domestic comfort and enjoyment. Is real happiness ever known in such a community? Ask the poor victim of the fatal cup if he is happy. A ghastly smile for a moment plays upon his countenance, as he swallows the intoxicating draught, either to satisfy the cravings of an insatiable appetite, or to drown the remembrance of some private grief in the forgetfulness of inebriation. Enter his miserable looking hovel. But mock not that desolate wife and those weeping children with the inquiry if they are happy. Unhappiness is depicted in every thing around. Every lineament of the countenance is but the bold outline of misery personified. If sin be not the cause of this unhappiness, what 98 WHY MUST WE BE HOLY? 二 ין beyond its reach. That object is God; while in its separation from him it finds nothing which can satisfy its desires. The ivy when torn from the oak may cling for support to the nearest weed. But the support is feeble and of short duration; for when the frosts of winter come the frail object upon which it leaned is destroyed. So the soul may lean upon some earthly object-it may seek to transfer its affections from God to some fellow creature; but the support is unsatisfying and transitory. Often by the chill hand of death is it cut down. It is impossible for the soul, in this state of scparation from God, to enjoy permanent happiness. The child, when walking in a forest, enjoys every thing around it so long as the mother is near; for it feels no cause of anxiety or alarm. But let it be alone-let fear take possession of its breastand all the things which before caused delight are passed by unnoticed. Uneasiness, consequent upon an apprehension of some unknown danger, precludes the possibility of calm and continued enjoyment. Yet let that child hear once more the kind voice of the parent, and all source of uneasiness is immediately removed. is? Is it holiness? Then heaven must be infinitely unhappy; for there all is holiness. There is no other cause adequate to produce it but sin. Between sin and misery there is an immediate and necessary connection. If a man takes fire into his bosom, or poison into his system, he is sure to suffer pain as a consequence. What the efficient cause is we cannot tell-we only know that such is the fact or what adaptation there is in exces. sive heat to produce pain more than pleasure we know not. Every day's experience, however, convinces us of the fact. Now, we may not be able to ascertain the real cause of the connection between sin and suffering any more than between heat and consequent pain; yet the facts which establish the one are as numerous and undeniable as those which confirm the other. But God has not left us in entire ignorance of the relations subsisting between transgression and misery. The human mind is so constituted that it needs some superior being upon which to lean for support. The ivy cannot grow of itself. Its tendencies are upward. But it has not the power of self-support. Yet plant it by the side of the sturdy oak, and its tendrils fasten upon its protector with such tenacity that they stand or fall together. While the oak remains in its upright position, in vain will the fiercest blast attempt to prostrate the feeble climber. Let once the connection between the vine and the tree be severed, and the latter will stand in all his pride, resisting every storm, while the former will be disturbed with a gentle breeze. In some respects God is to the human soul what the oak is to the ivy. He is the support of the soul. While the creature retains his allegiance to him unbro-formity to his character-and if heaven be a place ken he has nothing to cause unhappiness. By this connection the happiness of God and the subject are, to some extent, united and reciprocal. Every || desire of the soul is met and satisfied. The infinite benevolence and power of Jehovah is the sccurity and pledge of its perfect and continued enjoyment. All its powers-all its susceptibilities are called into delightful exercise, and all find perfect and entire satisfaction in him. But sin has come in and disturbed this harmony. It has broken and destroyed that delightful connection which before subsisted between God and the soul. It has not, however, destroyed those susceptibilities of the soul for happiness, or that want of self-confidence and desire for support which was implanted by its Creator, and which constitutes a part of its very existence. Those who have been so unfortunate as to lose a limb, tell us that they frequently feel, at the point of amputation, a sensation like the twitch-feelings in common with the man of liberal soul, ing of the nerves of the part amputated. The soul, in its wanderings from God, experiences a somewhat similar sensation. It feels a constant desire for something which is native to it, but yet The great object of the Gospel is to bring back the soul to its lost connection with God, and to remedy the evil effects of that wandering. Until this is effected, permanent happiness never can be found. That happiness-real, solid, enduring happiness-may be obtained by a return to God, we have the testimony of God's word-confirmed by the experience of those who have thus returned. If, then, happiness can be found only in God-in con of happiness, we can see at least one reason why holiness is necessary to its possession. Again. The society of heaven is holy. Angels who have never sinned are there. The spirits of the just made perfect are there. God, in his unvailed glory, is there. With such inhabitants, it could not be otherwise than a holy society. Among these blest inhabitants are to be found those of different powers, and different capacities. We read in the Bible of angels, principalities, thrones, dominions, powers, &c.—all doubtless referring to the different orders of the celestial hierarchy. Throughout these celestial hosts one principle prevails, which binds each to each, and all to the throne of Godthat principle is sympathy. Sympathy is the great bond which unites all society. But sympathy cannot exist between essentially different characters. The miser, in all pecuniary matters, can have no whose hand is ever open to the calls of benevolence. Howard, the philanthropist, could have had no sympathy with Buonaparte. The one spent his time and his fortune, and even endan UNAVOIDABLE INFLUENCE. 99 gered his own life in relieving the wants and woes of his fellow man. The other, to gratify ambition and lust of power, would have sacrificed a world to the Moloch which he worshiped. What sympathy could be supposed to exist between Washington, the patriot, and Arnold, the traitor? There was an essential-a radical difference between the characters of the two men, which most clearly devel-pleasure would find all the sources of his enjoy alone, although in the midst of millions. Go where he would amid the countless myriads of the blest, and neither seraph, nor archangel, nor any inferior intelligence could he find to sympathize with him. The miser could find no gold there to satisfy his morbid appetite, unless he attempted to tear up the pavements of the celestial city. The man of oped itself in their respective courses of action. The one was wholly devoted to the welfare of his country-the other to the gratification of himself. Let us now apply the same general principle to society and character in heaven. What concord can be expected between Christ and Belial? If it were possible for Satan, with his present character, to be reinstated in his former glory, what social happiness could he there enjoy? “Devil with devil damned firm concord hold." But what concord could subsist between the arch apostate and Gabriel, or any other of the sinless hosts? Could they take sweet counsel together? Could they harmonize in their plans and purposes? Could they together bow before the omniscient God, and offer worship with equal devotion and equal joy? The question scarcely needs a moment's reflection, to produce a negative answer in the mind of every one. There is no sympathy subsisting between them. The one makes the glory of God his supreme desire. Every action which he puts forth has that for its ultimate object. The other seeks his own self-aggrandizement, irrespective of the claims of God, or the happiness of those around him. וי ment cut off; and while the desire remained insa- The minds of the heavenly inhabitants differ in respect to their intellectual powers and pursuits. The highest archangel can have but little intellectual fellow-feeling with the Christian who has just entered the sacred portals of bliss. Their intellectual intercourse must of necessity be limited. The same must also be true, at least to a considerable extent, of many others of the celes. tial inhabitants. In order that they should min-ceivably interesting consequences. And it calls ister to each other's happiness, we have seen that they must sympathize with one another. This concordant feeling cannot spring from intellectit cannot spring from knowledge. It must be the offspring of love. This principle is sufficient to unite the feeblest and the mightiest mind. This will cause the new-born soul to beat in unison with the eldest sons of heaven-to seek their company-to share in all their pursuits, and seek and promote their happiness; while it in return becomes the object of affection to the universe of holy mind. Supreme love to God, and impartial, sincere, and ardent love to all holy mind, is the distinguishing characteristic of the society of heaven. UNAVOIDABLE INFLUENCE. THE fact that all who live are exerting an influence which will be felt when they are dead, is a circumstance which invests the present state of our being with immense importance, and connects with the existence of every individual incon Let, then, a man without holiness of heart be admitted within its sacred walls, and he would be upon you to determine where you will stand, and 7144B |