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self, as his own beloved Son. This, therefore, forever settles and seals the chronological accuracy of the second period; and proves beyond all controversy, that Gabriel was sent to reveal to Daniel the decrees and purposes of Him who governs heaven and earth according to his own righteous will.

The third period is of all the shortest, the most authentic, and the most intensely interesting. But its chronology is uncertain. It is very remarkable, that the precise day of our Saviour's birth, the day of his death, and the exact duration of his ministry, are all unknown. From Isaiah Ixi. 2, some of the Christian fathers supposed that Christ's public ministry lasted but one year. Others have inferred from the prophecy under consideration, that it must have continued through seven years; because it is said, that he would confirm the covenant with many for one week. But in neither of these cases do the premises justify the conclusion. The first has reference to the proclamation of the near approach of the reign of heaven, the world's great jubilee. And in the second, the angel evidently uses the term week according to a well known principle of Jewish chronology, by which the whole is put for a part; for he immediately adds, “in the midst of the week, he shall cause the sacrifice and oblation to cease;" of course, by the sacrifice of himself. If, then, the word chatsoth, which signifies the middle, be taken in its general sense, it limits the period of our Lord's ministry to three years and a half. And this certainly accords well with the testimony of the four evangelical witnesses. John records the personal presence of the Messiah at not less than three, nor more than four Jewish passovers. See John ii. 13, v. 1, vi. 4, and xi. 15. If the feast, in the second reference, was a passover, then Christ's public ministry must have continued through a period of between three and four years; which corresponds very accurately with the testimony of Gabriel. And this, upon the whole, is certainly the most probable account.

But be this as it may, all historians who pretend to give the chro nology of these events, agree that Jesus of Nazareth was, by the order of Pontius Pilate, crucified between A. D. 27 and A. D. 34. This sufficiently harmonizes with the more indefinite rendering of our common English version; and is really all that is necessary to establish the truth of the prophecy. For as we have shown that the chronology and cardinal event of each period are sustained by the testimony of the most authentic historians, it follows that Gabriel spake as he was moved by the Spirit of inspiration; that his words are true in all their details and doctrines; that rebellion has been restrained; sin-offerings abolished; expiation for iniquity made; everlasting righteousness brought in; vision and prophecy sealed; and the Most Holy anointed.

R. M.

NOTES ON A TOUR TO EASTERN VIRGINIA.

ACCOMPANIED by Mrs. Campbell, I set out on a tour through a portion of Eastern Virginia, leaving Bethany on Thursday morning, November 15th, at 8 o'clock, and taking the rail cars at Wheeling that same evening at 4 o'clock, we safely arrived at Richmond on Saturday morning at 5 o'clock, having spent a few hours at Washington City, in surveying the public buildings.

On our arrival in Richmond, we were met at the cars by Bro. Quarles and Bro. Pettigrew, and were conducted by these brethren to the residence of Bro. Charles Magruder, whose Christian hospitalities we enjoyed during the continuance of the annual co-operation meeting of the brethren of Eastern Virginia, which had commenced its sessions one day before our arrival. Considerably fatigued with our journey, having lost two night's sleep on the way, and suffered somewhat from the cold night air in crossing the mountains, we very much enjoyed the comfort of a few hours' repose. After which, the same morning we attended the session of the brethren assembled; and among a large concourse, we found many of our old acquaintances. from different sections of the State; amongst whom, we were pleased to find some of the old veterans in the cause of Reformation, such as brethren Shelburne, Coleman, Dr. Du Val, Walthal; brother Dr. Bullard, from the South-West District; old brother Whitaker, the Pendletons, the Henleys; brethren Ware, Dr. Fox, Major Dabney, the Woolfolks, of Caroline; Dr. Silas E. Shepard, from New York, with many others. We were sorry not to meet in the assembly our able and eloquent Bro. Goss, being unavoidably absent from the force of circumstances, as we learned from Bro. Pettigrew, of the city. We had hoped to have seen the beloved brother, J. T. Barclay, formerly of Jerusalem, now of Washington City, in the assembly, but learned that unpropitious circumstances prevented his atten dance. His absence, and that of his family, were deeply regretted by the whole brotherhood. We were glad to learn from Bro. Robert G. Campbell, of Washington, that Bro. Barclay and family were in the enjoyment of good health.

We heard some very edifying discourses; amongst which was one from Dr. Du Val, Rom. i. 16-25, on the gospel as "the power of God to salvation to every one that believes it." At night, Dr. Shepard delivered a very edifying discourse from 1 Cor. i. 23-24-"Christ orucified, to the Jews a stumbling block, and to the Greeks foolishness."

On Lord's day morning we addressed a very large and attentive

assembly on Matthew's narrative of the transfiguration of the Lord Jesus. At 3 o'clock P. M., we had a joyful and solemn celebration of the Lord's supper. At night, at half-past 7 o'clock, Dr. Shepard addressed a crowded house on the regeneration, announced Matthew xix. 28. He ably developed the regeneration presented in that context. On Monday forenoon, we delivered a discourse on Education, and upon the claims of Bethany College on the Christian community; and in one point especially, in reference to the raising up men to plead the cause of Original Christianity, as delivered to us by the holy apostles. This discourse was followed by a subscription of some $1300.

The brethren assembled at the meeting, had previously resolved that Virginia should raise the sum of $15,000 or $16,000 to endow one Chair in this College.

On Monday afternoon, Mrs. Campbell accompanied sister Woolfolk and others to the African church, now presided over by Dr. Ryland, of the Baptist church of Richmond. This church is said to have a colored membership of some sixteen hundred persons. Bro. Bullard, by special invitation, addressed this large community on the conver. sion of Saul of Tarsus. It was a powerful discourse, and responded to by the congregation with ardent expressions of deep interest and much satisfaction.

On Monday evening, the 19th, Bro. Shepard again addressed a large and attentive audience in Sycamore street, from Philippians ii. 5-11, demonstrating the antecedent glory of the Messiah as THE WORD that was in the beginning with God, his humiliation even to the accursed death of the cross, and his subsequent exaltation to the right hand of God. From these sublime premises, he manifested the duty, the honor, and the felicity of all men addressed, in recognising his Divine majesty, and in yielding up cheerfully and unreservedly their persons, lives and substance, to him, as Lord of all, in the hope of participating with him in glory, honor and blessedness; on sitting down with him on his throne, as he, through his obedience unto death, even that of the cross, sat down, in his glorified humanity, with his Father on his throne.

On Tuesday evening we addressed a very large audience on the Christian platform, dwelling emphatically on the one Lord, the one faith, and the one immersion. The Divine and apostolic platform was distinguished from all the political, doctrinal, and philosophical platforms of sectarian Christendom. The pre-eminence given to the political elements in sectarian institutions, was developed at considerable length, in allusion to the startling fact, that the central idea of all church organizations was so pre-eminently aggrandized in denom

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inating themselves, not according to their peculiar creeds, but accord ing to their church polity. Hence the Patriarchy of the Greek church, the Papacy of the Roman church, the Episcopacy or the Archiepiscopacy of the English church, the Presbyterianism of the Scotch church, the Methodism of one class of dissenters, and the Congregationalism of another class of dissenters.

Time had been that human theories of Christian doctrines were the magnetic centres of attraction; indeed, occasionally the electro-magnetic centres of church communion and fellowship. Hence came Sabellianism of the 3d century, and of Egyptian growth; Arianism and Athanasianism of the 4th; Pelagianism of the 5th; Lutheranism, Calvinism, and Arminianism of the 16th; Wesleyanism, Whitfieldism, and Sandemanianism of the 18th century. These all were rather doctrinal or philosophical centres of church attraction and radiation. But so it was; their Christian union, communion, and fellowship, lived, and moved, and had their being in the dogmata of those men whose armorial they wore.

Instead of these, we preferred the platform propounded by the holy apostles, as concentrated in the summary given in our text-one Divine Lord, one faith in the testimony of the Holy Spirit, one holy immersion into (not in) the name of the Father, the Son, and the Holy Spirit. This was our platform long enough, broad enough, and strong enough, for the whole mystical body of Christ. If not in these identical words, such was the drift, the scope, and the aim of our address. And with it, closed our labors on the 20th November, in the city of Richmond, purposing, however, to visit it on our return from the lower part of the State.

We had the pleasure of learning that we had to this discourse a respectable and much interested audience, composed of different parties, and some of the city clergy; amongst whom were Dr. Burrows, pastor of the first Baptist church, and Dr. Ryland, pastor of the African church. Dr. Jeter was not present, but honored us with his attendance upon our lecture on Education.

From Richmond, having enjoyed the Christian hospitalities of Bro. Magruder, in company with Bro. Coleman and family-and a very pleasing sojourn we had, meantime having, also, enjoyed the hospitalities of other brethren in the city-on Thursday, the 22d, we left for Charlottesville, the seat of the University of Virginia, taking Louisa on our route.

At Cuckoo we had a very refreshing repose of two days amongst our friends and connections-the Pendletons, of Louisa. Mother Pendleton, now some 70 years old, yet lives, in good health of mind and body, at the old homestead, in company with her son, Dr.

Philip B. Pendleton and family. There we had a very social meeting of the whole family of the Pendletons, which reminded me of the clans of good auld Scotland. We also spent a very pleasant day with Dr. Joseph Pendleton, in her immediate vicinity. On departing, we were accompanied by Dr. Philip B. Pendleton to Tolersville; at which junction we were hailed by Bro. Coleman, who had been called off from our company to attend the funeral of sister Jeter.

On our arrival at Charlottesville, we were met at the cars by Bro. Walthal, one of the Editors of the Christian Intelligencer, and his host, Bro. Dr. Norris, and were carried to his comfortable mansion, in which we enjoyed the most cordial Christian hospitality during our sojourn.

Next day, being Lord's day the 25th, we met with a crowded auditory in the Christian church, many students from the University being in attendance. We read from the 8th chapter of the Acts, Philip's address to the arch-treasurer of the Queen of Ethiopia, from the 26th verse to the conclusion of the narrative.

In this address, we first expatiated on the call and mission of the holy apostles, and their execution of the work assigned to them. We next analyzed the constituency of this address in harmony with the occasion and the condition of the auditory; for in this case, one person constituted the whole auditory. The point to which he had come in the reading of Isaiah, and the question propounded, furnished him with a suitable address. In answering one leading question, he opened to the discriminating hearer the history of Jesus the Christ. He preached to him Jesus." The development of the name Jesus, was the development of the whole gospel. He did not treat his anditory with a commentary on words-with a theory of humanity, or a theory of sound Divinity. He did not preach to him a theory of total depravity, a theory of regeneration, nor a disquisition on human ability or disability. He found in the name Jesus, an ample topic to interest, to enlighten, and to convert his attentive inquirer. His glorious personality, office and mission, were topics pregnant with light and love, with joy and peace. The officer was intensely attentive, because he was intensely interested. But the glorious name Jesus-the Divine Saviour, so penetrated his conscience and his heart, that he anticipated the preacher the moment he saw himself approach a "certain water;" and overcome with the attractions of the Lord Jesus, he became intensely interested in him, and volunteered in his service. He asks what inhibits-what should prevent, my baptism!

Now suppose some of our assumed and assuming orthodox preachers, had occupied the place of Philip, what would they have said?! Would they not have had him to tell his experience? Or would not

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