Chapter LXXVIII: Part 78

The effect produced by the preaching of the two brothers in various parts of the kingdom, and those frequently the most populous and rude, rendered it necessary to call out preachers to their assistance, and especially since the clergy generally remained negligent, and rather opposed and persecuted, than encouraged, the Wesleys in their endeavours to effect a national reformation. The association of preachers with themselves in the work led to an annual meeting of the ministers, then and since called the conference. The first conference was held in June 1744, at which Mr. Wesley met his brother, two or three other clergymen, and a few of the preachers, whom he had appointed to come from various parts, to confer with them on the affairs of the societies. Monday, June 25,” observes Mr. Wesley, and the five following days, we spent in conference with our preachers, seriously considering by what means we might the most effectually save our own souls, and them that heard us; and the result of our consultations we set down to be the rule of our future practice.” Since that time a conference has been annually held; Mr. Wesley himself having presided at forty-seven. The subjects of their deliberations were proposed in the form of questions, which were amply discussed; and the questions, with the answers agreed upon, were afterward printed under the title of Minutes of several Conversations between the Rev. Mr. Wesley and others,” commonly called Minutes of Conference.

As the kingdom had been divided into circuits, to each of which several preachers were appointed for one or two years, a part of the work of every conference was to arrange these appointments and changes. In the early conferences various points of doctrine were discussed with reference to the agreement of all in a common standard; and when this was settled, and the doctrinal discussions discontinued, new regulations continued to be adopted, as the state of the societies, and the enlarging opportunities of doing good, required. The character of all those who were engaged in the ministry was also annually examined; and those who had passed the appointed term of probation, were solemnly received into the ministry. All the preachers were itinerants, and, animated by the example of Mr. Wesley, went through great labours, and endured many privations and persecutions, but with such success that societies and congregations were in a few years raised up in almost every part of England, and in a very considerable number of places in Ireland, Wales, and Scotland. The doctrines held by the Methodists, Mr. Wesley declared repeatedly in his writings to be those contained in the Articles of the church of England; for he understood the article on predestination, as many others have done, in a sense not contrary to the doctrine of the redemption and the possible salvation of the whole human race. It will, therefore, be merely necessary to state those views of certain doctrines which it has been thought the Wesleyan Methodists hold in a somewhat peculiar way, or on which they have been most liable to misrepresentation.

They maintain the total fall of man in Adam, and his utter inability to recover himself, or take one step toward his recovery, without the grace of God preventing him, that he may have a good will, and working with him when he has that good will.” They assert that Christ, by the grace of God, tasted death for every man.” This grace they call free, as extending itself freely to all. They say that Christ is the Saviour of all men, especially of them that believe;” and that, consequently, they are authorized to offer salvation to all, and to preach the Gospel to every creature.” They hold justification by faith. Justification,” says Mr. Wesley, “sometimes means our acquittal at the last day, Matt. xii, 37: but this is altogether out of the present question; for that justification whereof our Articles and Homilies speak, signifies present forgiveness, pardon of sins, and consequently acceptance with God, who therein declares his righteousness, or justice, and mercy, by or for the remission of sins that are past, Romans iii, 25, saying, ‘I will be merciful to thy unrighteousness, and thine iniquities I will remember no more.’ I believe the condition of this is faith, Rom. iv, 5, &c; I mean, not only that without faith we cannot be justified, but also that as soon as any one has true faith, in that moment he is justified. Faith, in general, is a divine supernatural evidence, or conviction, of things not seen, not discoverable by our bodily senses, as being either past, future, or spiritual. Justifying faith implies, not only a divine evidence, or conviction, that ‘God was in Christ, reconciling the world unto himself,’ but a full reliance on the merits of his death, a sure confidence that Christ died for my sins; that he loved me, and gave himself for me: and the moment a penitent sinner believes this, God pardons and absolves him.” This faith, Mr. Wesley affirms, “is the gift of God. No man is able to work it in himself. It is a work of Omnipotence. It requires no less power thus to quicken a dead soul, than to raise a body that lies in the grave. It is a new creation; and none can create a soul anew but He who at first created the heavens and the earth. It is the free gift of God, which he bestows not on those who are _worthy_ of his favour, not on such as are _previously holy_, and so _fit_ to be crowned with all the blessings of his goodness; but on the ungodly and unholy, on those who till that hour were fit only for everlasting destruction; those in whom is no good thing, and whose only plea was, ‘God be merciful to me, a sinner!’ No merit, no goodness, in man, precedes the forgiving love of God. His pardoning mercy supposes nothing in us but a sense of mere sin and misery; and to all who see and feel and own their wants, and their utter inability to remove them, God freely gives faith, for the sake of Him in whom he is always well pleased. Good works follow this faith, Luke vi, 43, but cannot go before it; much less can sanctification, which implies a continued course of good works springing from holiness of heart.” As to repentance he insisted that it is conviction of sin, and that repentance, and works meet for repentance, go before justifying faith; but he held, with the church of England, that all works, before justification, had the nature of sin;” and that, as they had no root in the love of God, which can only arise from a persuasion of his being reconciled to us, they could not constitute a moral worthiness preparatory to pardon. That true repentance springs from the grace of God, is most certain; but, whatever fruits it may bring forth, it changes not man’s _relation_ to God. He is a sinner, and is justified _as such_; for it is not a saint, but a sinner, that is forgiven, and under the notion of a sinner.” God justifieth the ungodly, not the godly. Repentance, according to his statement, is necessary to true faith; but faith alone is the direct and immediate instrument of pardon. They hold also the direct internal testimony of the Holy Spirit to the believer’s adoption; for an exposition of which see HOLY SPIRIT.

They maintain also that, by virtue of the blood of Jesus Christ, and the operations of the Holy Spirit, it is their privilege to arrive at that maturity in grace, and participation of the divine nature, which excludes sin from the heart, and fills it with perfect love to God and man. This they denominate Christian perfection. On this doctrine Mr. Wesley observes, “Christian perfection does not imply an exemption from ignorance or mistake, infirmities or temptations; but it implies the being so crucified with Christ, as to be able to testify, ‘I live not, but Christ liveth in me,’ Gal. ii, 23, and ‘hath purified their hearts by faith,’ Acts xv, 9.” Again: To explain myself a little farther on this head: 1. Not only sin, properly so called, that is, a voluntary transgression of a known law; but sin, improperly so called, that is, an involuntary transgression of a divine law known or unknown, needs the atoning blood. 2. I believe there is no such perfection in this life as excludes these involuntary transgressions, which I apprehend to be naturally consequent on the ignorance and mistakes inseparable from mortality. 3. Therefore, sinless perfection is a phrase I never use, lest I should seem to contradict myself. 4. I believe a person filled with the love of God is still liable to these involuntary transgressions. 5. Such transgressions you may call sins, if you please; I do not, for the reasons above mentioned.”

The rules of the Methodist societies have been already given; but, in order to have a general view of their ecclesiastical economy, it must be remarked, that a number of these societies united together form what is called a circuit. A circuit generally includes a large market town, and the circumjacent villages to the extent of ten or fifteen miles. To one circuit two or three, and sometimes four, preachers are appointed, one of whom is styled the superintendent; and this is the sphere of their labour for at least one year, or not more than three years. Once a quarter the preachers meet all the classes, and speak personally to each member. Those who have walked orderly the preceding quarter then receive a ticket. These tickets are in some respects analogous to the _tesseræ_ of the ancients, and answer all the purposes of the commendatory letters spoken of by the Apostle. Their chief use is to prevent imposture. After the visitation of the classes a meeting is held, consisting of all the preachers, leaders, and stewards in the circuit. At this meeting the stewards deliver their collections to a circuit steward, and every thing relating to temporal matters is publicly settled. At this meeting the candidates for the ministry are proposed, and the stewards, after officiating a definite period, are changed. A number of circuits, from five to ten, more or fewer, according to their extent, form a district, the preachers of which meet annually. Every district has a chairman, who fixes the time of meeting. These assemblies have authority, 1. To examine candidates for the ministry, and probationers, and to try and suspend preachers who are found immoral, erroneous in doctrine, or deficient in abilities. 2. To decide concerning the building of chapels. 3. To examine the demands from the poorer circuits respecting the support of the preachers and of their families, from the public funds. 4. To elect a representative to attend and form a committee to sit previously to the meeting of the conference, in order to prepare a draught of the stations of all the preachers for the ensuing year. The judgment of this meeting is conclusive until conference, to which an appeal is allowed in all cases.

The conference, strictly speaking, consists only of a hundred of the senior preachers, according to the arrangements prescribed in a deed of declaration, executed by Mr. Wesley, and enrolled in chancery. But the preachers elected at the preceding district meetings as representatives, the superintendents of the circuits, and such preachers as the districts allow to attend, sit and vote usually as one body. At the conference, every preacher’s character undergoes the strictest scrutiny; and if any charge be proved against him, he is dealt with accordingly. The preachers are also stationed, the proceedings of the subordinate meetings reviewed, and the state of the connection at large is considered. The conference is commonly held in London, Leeds, Bristol, Manchester, Liverpool, and Sheffield, in rotation, at the latter end of July.

By the minutes of the last conference, 1831, it appears that this religious body had three hundred and sixty-three circuits in England, Wales, and Scotland; forty-five in Ireland; and a hundred and fifty-six mission stations, most of them being also circuits, in Sweden, France, the Mediterranean, Continental India, Ceylon, the South Seas, Africa, the West Indies, and British America. The number of members in the societies were, in Great Britain, two hundred and forty-nine thousand one hundred and nineteen; in Ireland, twenty-two thousand four hundred and seventy; in the foreign stations, forty-two thousand seven hundred and forty-three. Their regular preachers were eight hundred and forty-six in Great Britain; in Ireland, a hundred and forty-six; in foreign stations, exclusive of catechists, a hundred and eighty-seven.

[The preceding account, so far as it respects the original history, the doctrines, and the moral discipline of Wesleyan Methodists, is equally applicable to those in America and in Europe. The Methodist Episcopal Church in the United States, however, which became a distinct and independent church in the year 1784, differs considerably in its organization, and in the details of its ecclesiastical economy, from the British Wesleyan connection. The circuits, into which the whole field of labour occupied by the itinerant ministry is divided, are in general much larger, nor is any preacher allowed to remain on them more than two years successively. Of these circuits, from five or six to fifteen or more, according to circumstances, constitute a district. Of the districts, from four or five to six or eight, usually, comprise the tract of country embraced within the boundaries of an annual conference; and of annual conferences, the whole of the United States and Territories, agreeably to the minutes of the last year, (1831,) were divided into nineteen. From all these annual conferences, delegates, in a certain prescribed ratio, are sent once in four years to constitute a general conference, the highest ecclesiastical assemblage among American Wesleyan Methodists. The minister or preacher first named of those appointed to each circuit or station, is thereby invested with the pastoral charge thereof, and is usually denominated the preacher in charge. Each district is committed to the care of an elder, denominated the presiding elder, who is appointed annually, and may remain four years successively on a district, but not longer; and all the districts comprising the whole extent of the church, are under the general superintendence of the bishops. These at present, (April, 1832,) are four in number, and like all others of our stated ministry, are required to be itinerant. If they cease to travel at large, without the consent of the general conference, they forfeit the exercise of their episcopal functions. Their visitations are annual and alternate, on a preconcerted plan, through the bounds of the entire work. They preside in the annual and general conferences, station the preachers, with (by established usage) the counsel of the presiding elders, and are jointly and severally responsible to the general conference for their administration and conduct. (See also the articles EPISCOPALIANS,” and IMPOSITION OF HANDS.”)

For a more minute detail of the ecclesiastical economy, spiritual and temporal, of American Wesleyan Methodists, (which would lead us too far for a work of this sort,) reference may be had to the small volume published at the Conference Office, entitled ‘_The Doctrines and Discipline of the Methodist Episcopal Church_.’

By the minutes of the annual conferences for the last year, (1831,) there were in the communion of the Methodist Episcopal Church in the United States, five hundred and thirteen thousand one hundred and twenty-four members; of whom four hundred and thirty-seven thousand and twenty-four were whites, seventy-one thousand five hundred and eighty-nine coloured, and four thousand five hundred and one Indians. The number of itinerant ministers was two thousand and ten, of whom one hundred and thirty four were superannuated, or worn out. In addition to these, there are also several thousand local ministers and preachers, many of whom were once itinerant; and who, though not statedly devoted to the work of the ministerial office, as the itinerant ministers are, yet, by their valuable services on the Sabbath, or at other times occasionally in their respective vicinities, constitute an important auxiliary branch of the system, and contribute much to its compactness and efficiency.

Beside the above, there are in the United States several smaller associations of persons bearing the name of Methodists, who hold and teach, in general, the doctrines of Wesleyan Methodists, but are not in connection with the Methodist Episcopal Church, and differ from it in various points of ecclesiastical economy and discipline.

The Wesleyan Methodists in Upper Canada, who were formerly in connection with the church in the United States, have recently, with the consent of the general conference of the latter body, been constituted a distinct church, under an episcopal form. Its organization, however, has not yet been completed by the consecration of a bishop, though we understand that a reverend individual has been selected, who will probably shortly be set apart for that holy office. This branch of the American Wesleyan Methodists, agreeably to their minutes for the year 1831, consisted of sixty-five itinerant ministers, and twelve thousand five hundred and sixty-three members; of whom one thousand two hundred and thirty-three were Indians.]

METHUSELAH, the son of Enoch, and father of Lamech, Gen. v, 21. He was born A. M. 687, and died A. M. 1656, being the very year of the deluge, at the age of nine hundred and sixty-nine, the greatest age to which any mortal man ever attained.

MICAH, the seventh in order of the twelve lesser prophets, is supposed to have prophesied about B. C. 750. He was commissioned to denounce the judgments of God against both the kingdoms of Judah and Israel, for their idolatry and wickedness. The principal predictions contained in this book are, the invasions of Shalmanezer and Sennecharib; the destruction of Samaria and of Jerusalem, mixed with consolatory promises of the deliverance of the Jews from the Babylonian captivity, and of the downfall of the power of their Assyrian and Babylonian oppressors; the cessation of prophecy in consequence of their continued deceitfulness and hypocrisy; and a desolation in a then distant period, still greater than that which was declared to be impending. The birth of the Messiah at Bethlehem is also expressly foretold; and the Jews are directed to look to the establishment and extent of his kingdom, as an unfailing source of comfort amidst general distress. The style of Micah is nervous, concise, and elegant, often elevated, and poetical, but sometimes obscure from sudden transitions of subject; and the contrast of the neglected duties of justice, mercy, humility, and piety, with the punctilious observance of the ceremonial sacrifices, affords a beautiful example of the harmony which subsists between the Mosaic and Christian dispensations, and shows that the law partook of that spiritual nature which more immediately characterizes the religion of Jesus.

The prophecy of Micah, contained in the fifth chapter, is, perhaps the most important single prophecy in all the Old Testament, and the most comprehensive respecting the personal character of the Messiah, and his successive manifestations to the world. It crowns the whole chain of predictions respecting the several limitations of the promised seed: to the line of Shem; to the family of Abraham, of Isaac, and of Jacob; to the tribe of Judah; and to the royal house of David, terminating in his birth at Bethlehem, the city of David.” It carefully distinguishes his human nativity from his divine nature and eternal existence; foretels the casting off of the Israelites and Jews for a season; their ultimate restoration; and the universal peace which should prevail in the kingdom and under the government of the Messiah. This prophecy, therefore, forms the basis of the New Testament revelation which commences with the birth of the Messiah at Bethlehem, the miraculous circumstances of which are recorded by St. Matthew and St. Luke in the introduction to their respective histories; the eternal subsistence of Christ as the Word,” in the sublime introduction to St. John’s Gospel; his prophetic character and second coming, illustrated in the four Gospels and in the apostolic epistles.

MICHAEL. See ARCHANGEL.

MIDIAN, LAND OF, a country of the Midianites, derived its name and its inhabitants from Midian, the son of Abraham by Keturah. This country extended from the east of the land of Moab, on the east of the Dead Sea, southward, along the Elanitic gulf of the Red Sea, stretching some way into Arabia. It farther passed to the south of the land of Edom, into the peninsula of Mount Sinai, where Moses met with the daughter of Jethro, the priest of Midian, whom he married. The Midianites, together with their neighbours, the Ishmaelites, were early engaged in the trade between the east and the west, as we find the party to whom Joseph was sold, carrying spices, the produce of the east, into Egypt; and, taking Gilead in their way, to add the celebrated and highly prized balm of that country to their merchandise. It appears that, at the time of the passage of the Israelites through the country of the Amorites, the Midianites had been subdued by that people, as the chiefs or kings of their five principal tribes are called dukes of Sihon, and dwelt in his country, Joshua xiii, 21. It was at this time that the Midianites, alarmed at the numbers and the progress of the Israelites, united with the Moabites in sending into Syria for Balaam, the soothsayer; thinking to do that by incantation which they despaired of effecting by force. The result of this measure, the constraint imposed on Balaam to bless instead of to curse, and the subsequent defeat and slaughter of the Midianites, forms one of the most interesting narratives in the early history of the Jews, Num. xxii-xxv, xxxi. About two hundred years after this, the Midianites, having recovered their numbers and their strength, were permitted by God to distress the Israelites for the space of seven years, as a punishment for their relapse into idolatry. But at length their armies, like grasshoppers for multitude, with camels out of number as sand by the sea side for multitude,” which had encamped in the valley of Jezreel, were miraculously defeated by Gideon, Judges vi-viii. The Midianites appear not to have survived this second discomfiture as a nation; but their remains became gradually incorporated with the Moabites and Arabians.

MIGDOL. Moses writes, that when the Israelites came out of Egypt, the Lord commanded them to encamp over against Pihahiroth, between Migdol and the sea, over against Baal-Zephon, Exod. xiv, 2. It is not known whether this Migdol was a city, or only a fortress: probably the latter, in which a garrison was stationed.

MILE, a measure of length, containing a thousand paces. Eight _stadia_ or furlongs make a mile. The Romans commonly measured by miles, and the Greeks by furlongs. The furlong was a hundred and twenty-five paces; the pace was five feet. The ancient Hebrews had neither miles, furlongs, nor feet, but only the cubit, the reed, and the line. The rabbins make a mile to consist of two thousand cubits, and four miles make a parasang.

MILETUS, a city on the continent of Asia Minor, and in the province of Caria, memorable for being the birthplace of Thales, one of the seven wise men of Greece, of Anaximander and Anaximines, the philosophers, and of Timotheus, the musician. It was about thirty-six miles south of Ephesus, and the capital of both Caria and Ionia. The Milesians were subdued by the Persians, and the country passed successively into the power of the Greeks and Romans. At present the Turks call it Molas, and it is not far distant from the true Meander, which encircles all the plain with many mazes, and innumerable windings. It was to this place that St. Paul called the elders of the church of Ephesus, to deliver his last charge to them, Acts xx, 15, &c. There was another Miletus in Crete, mentioned 2 Tim. iv, 20.

MILL. In the first ages they parched or roasted their grain; a practice which the people of Israel, as we learn from the Scriptures, long continued: afterward they pounded it in a mortar, to which Solomon thus alludes: Though thou shouldest bray a fool in a mortar among wheat with a pestle, yet will not his foolishness depart from him,” Prov. xxvii, 22. This was succeeded by mills, similar to the hand mills formerly used in this country, of which there were two sorts: the first were large, and turned by the strength of horses or asses; the second were smaller, and wrought by men, commonly by slaves condemned to this hard labour, as a punishment for their crimes. Chardin remarks, in his manuscript, that the persons employed are generally female slaves, who are least regarded, or are least fitted for any thing else; for the work is extremely laborious, and esteemed the lowest employment about the house. Most of their corn is ground by these little mills, although they sometimes make use of large mills, wrought by oxen or camels. Near Ispahan, and some of the other great cities of Persia, he saw water mills; but he did not meet with a single wind mill in the east. Almost every family grind their wheat and barley at home, having two portable mill stones for that purpose; of which the uppermost is turned round by a small handle of wood or iron that is placed in the rim. When this stone is large, or expedition is required, a second person is called in to assist; and as it is usual for the women only to be concerned in this employment, who seat themselves over against each other, with the mill stone between them, we may see the propriety of the expression in the declaration of Moses: And all the first-born in the land of Egypt shall die, from the first-born of Pharaoh that sitteth upon his throne even unto the first-born of the maid-servant that is behind the mill,” Exod. xi, 5. The manner in which the hand mills are worked is well described by Dr. E. D. Clarke, in his Travels: “Scarcely had we reached the apartment prepared for our reception, when, looking from the window into the court yard belonging to the house, we beheld two women grinding at the mill, in a manner most forcibly illustrating the saying of our Saviour: ‘Two women shall be grinding at the mill, the one shall be taken and the other left.’ They were preparing flour to make our bread, as it is always customary in the country when strangers arrive. The two women, seated upon the ground opposite to each other, held between them two round flat stones, such as are seen in Lapland, and such as in Scotland are called querns. In the centre of the upper stone was a cavity for pouring in the corn, and by the side of this an upright wooden handle for moving the stone. As this operation began, one of the women opposite received it from her companion, who pushed it toward her, who again sent it to her companion; thus communicating a rotatory motion to the upper stone, their left hands being all the while employed in supplying fresh corn, as fast as the bran and flour escaped from the sides of the machine.” When they are not impelled, as in this instance, to premature exertions by the arrival of strangers, they grind their corn in the morning at break of day: the noise of the mill is then to be heard every where, and is often so great as to rouse the inhabitants of the cities from their slumbers; for it is well known they bake their bread every day, and commonly grind their corn as it is wanted. The noise of the mill stone is therefore, with great propriety, selected by the prophet as one of the tokens of a populous and thriving country: Moreover, I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom and the voice of the bride, the sound of mill stones and the light of a candle, and their whole land shall be a desolation,” Jer. xxv, 10. The morning shall no more be cheered with the joyful sound of the mill, nor the shadows of evening by the light of a candle; the morning shall be silent, and the evening dark and melancholy, where desolation reigns. At the earliest dawn of the morning,” says Mr. Forbes, in all the Hindoo towns and villages, the hand mills are at work, when the menials and widows grind meal for the daily consumption of the family: this work is always performed by women, who resume their task every morning, especially the forlorn Hindoo widows, divested of every ornament, and with their heads shaved, degraded to almost a state of servitude.” How affecting, then, is the call to the daughter of Babylon!--“Come down, and sit in the dust, O daughter of Babylon, sit on the ground: there is no throne, O daughter of the Chaldeans; for thou shalt no more be called tender and delicate. Take the mill stones, and grind meal; uncover thy locks, make bare the leg, uncover the thigh, pass over the rivers,” Isaiah xlvii, 1, 2.

The custom of daily grinding their corn for the family, shows the propriety of the law: “No man shall take the nether or the upper mill stone to pledge, for he taketh a man’s life to pledge;” because if he take either the upper or the nether mill stone, he deprives him of his daily provision, which cannot be prepared without them. That complete and perpetual desolation which, by the just allotment of Heaven, is ere long to overtake the mystical Babylon, is clearly signified by the same precept: The sound of the mill stone shall be heard no more at all in thee,” Rev. xviii, 22. The means of subsistence being entirely destroyed, no human creature shall ever occupy the ruined habitations more. In the book of Judges, the sacred historian alludes, with characteristic accuracy, to several circumstances implied in that custom, where he describes the fall of Abimelech. A woman of Thebez, driven to desperation by his furious attack on the tower, started up from the mill at which she was grinding, seized the upper mill stone, פלח רכב, and, rushing to the top of the gate, cast it on his head, and fractured his skull. This was the feat of a woman, for the mill is worked only by females; it was not a piece of a mill stone, but the rider, the distinguishing name of the upper mill stone, which literally rides upon the other, and is a piece or division of the mill: it was a stone of two feet broad, and therefore fully sufficient, when thrown from such a height, to produce the effect mentioned in the narrative. It displays, also, the vindictive contempt which suggested the punishment of Samson, the captive ruler of Israel, that the Philistines, with barbarous contumely, compelled him to perform the meanest service of a female slave; they sent him to grind in the prison, Judges xvi, 21, but not for himself alone; this, although extremely mortifying to the hero, had been more tolerable; they made him grinder for the prison, perhaps while the vilest malefactor was permitted to look on, and join in the mockery. Samson, the ruler and avenger of Israel, labours, as Isaiah foretold the virgin daughter of Babylon should labour: Come down, and sit in the dust, O virgin daughter of Babylon: there is no throne,” no seat for thee, O daughter of the Chaldeans. Take the mill stones and grind meal,” but not with the wonted song; Sit thou silent, and get thee into darkness,” there to conceal thy vexation and disgrace, Isaiah xlvii, 1, 2, 5. The females engaged in this operation, endeavoured to beguile the lingering hours of toilsome exertion with a song. We learn from an expression of Aristophanes, preserved by Athenæus, that the Grecian maidens accompanied the sound of the mill stones with their voices. This circumstance imparts force to the description of the prophet, the light of a candle was no more to be seen in the evening; the sound of the mill stones, the indication of plenty, and the song of the grinders, the natural expression of joy and happiness, were no more to be heard at the dawn. The grinding of corn at so early an hour throws light on a passage of considerable obscurity: And the sons of Rimmon the Beerothite, Rechab and Baanah, went, and came about the heat of the day to the house of Ishbosheth, who lay on a bed at noon; and they came thither into the midst of the house, as though they would have fetched wheat, and they smote him under the fifth rib; and Rechab and Baanah his brother escaped,” 2 Sam. iv, 5–7. It is still a custom in the east, according to Dr. Perry, to allow their soldiers a certain quantity of corn, with other articles of provisions, together with some pay; and as it was the custom, also, to carry their corn to the mill at break of day, these two captains very naturally went to the palace the day before to fetch wheat, in order to distribute it to the soldiers, that it might be sent to the mill at the accustomed hour in the morning. The princes of the east in those days, as the history of David shows, lounged in their divan, or reposed on their couch, till the cool of the evening began to advance. Rechab and Baanah, therefore, came in the heat of the day, when they knew that Ishbosheth, their master, would be resting on his bed; and as it was necessary, for the reason just given, to have the corn the day before it was needed, their coming at that time, though it might be a little earlier than usual, created no suspicion, and attracted no notice.

MILLENARIANS are those who believe, according to an ancient tradition in the church, grounded on some doubtful texts in the book of Revelation and other scriptures, that our Saviour shall reign a thousand years with the faithful upon earth after the first resurrection, before the full completion of final happiness; and their name, taken from the Latin word _mille_, a thousand,” has a direct allusion to the duration of this spiritual empire, which is styled the millennium. A millennium, or a future paradisaical state of the earth, is viewed by some as a doctrine not of Christian, but of Jewish, origin. The tradition which fixes the duration of the world, in its present imperfect state, to six thousand years, and announces the approach of a Sabbath of one thousand years of universal peace and plenty, to be ushered in by the glorious advent of the Messiah, has been traced up to Elias, a rabbinical writer, who flourished about two centuries before the birth of Christ. It certainly obtained among the Chaldeans from the earliest times; and it is countenanced by Barnabas, Irenæus, and other primitive writers, and also by the Jews at the present day. But though the theory may not be very improbable, yet, as it has not the sanction of Scripture to support it, we are not bound to respect it any farther than as a doubtful tradition. The Jews understood several passages of the prophets, as Zechariah xiv, 16, &c, of the millennium; in which, according to their carnal apprehensions, the Messiah is to reign on earth, and to bring all nations within the pale, and under subjection to the ordinances, of the Jewish church.

Justin Martyr, the most ancient of the fathers, was a great supporter of the doctrine of the millennium, or that our Saviour shall reign with the faithful upon earth, after the resurrection, for a thousand years; which he declares was the belief of all orthodox Christians. But this opinion is not generally followed; for, though there has been, perhaps, no age of the church in which this doctrine was not admitted by one or more divines of the first eminence, it yet appears, from the writings of Eusebius, Irenæus, and others among the ancients, as well as from the histories of Dupin, Mosheim, and other moderns, that it was never adopted by the whole church, nor formed an article of the established creed in any nation. Origen, the most learned of the fathers, and Dionysius, bishop of Alexandria, usually, for his immense erudition, surnamed the Great, both opposed the doctrine that prevailed on the subject in their day; and Dr. Whitby, in his learned treatise on the subject, proves, first, that the millennium was never generally received in the church of Christ; and, secondly, that there is no just ground to think it was derived from the Apostles.

On the other hand, Dr. T. Burnet and others maintain that it was very generally admitted till the Nicene council, in 325, or till the fourth century. The doctor supposes Dionysius of Alexandria, who wrote against Nepos, an Egyptian bishop, before the middle of the third century, to have been the first that attacked this doctrine; but Origen had previously assailed it in many of his fictitious additions. The truth seems to be, as one well remarks, that a spiritual reign of Christ was believed by all who carefully examined the Scriptures, though the popular notions of the millennium were often rejected; and ancient as well as modern writers assailed the extravagant superstructure, not the Scriptural foundation of the doctrine.” During the interregnum in England, in the time of Cromwell, there arose a set of enthusiasts sometimes called Millenarians, but more frequently Fifth Monarchy Men, who expected the sudden appearance of Christ, to establish on earth a new monarchy or kingdom. In consequence of this, some of them aimed at the subversion of all human government. In ancient history we read of four great monarchies; the Assyrian, Persian, Grecian, and the Roman; and these men, believing that this new spiritual kingdom of Christ was to be the fifth, obtained the name by which they were called. They claimed to be the saints of God, and to have the dominion of saints, Dan. vii, 27; expecting that, when Christ was come into this kingdom, to begin his reign on earth, they, as his deputies, were to govern all things under him. They went so far as to give up their own Christian names, and assume others from Scripture, like the Manicheans of old.

The opinions of the moderns on this subject may be reduced to two: 1. Some believe that Christ will reign personally on the earth, and that the prophecies of the millennium point to a resurrection of martyrs and other just men, to reign with him a thousand years in a visible kingdom. 2. Others are inclined to believe that, by the reign of Christ and the saints for a thousand years on earth, nothing more is meant than that, before the general judgment, the Jews shall be converted, genuine Christianity be diffused through all nations, and mankind enjoy that peace and happiness which the faith and precepts of the Gospel are calculated to confer on all by whom they are sincerely embraced.” The state of the Christian church, say they, will be, for a thousand years before the general judgment, so pure and so widely extended, that, when compared with the state of the world in the ages preceding, it may, in the language of Scripture, be called a resurrection from the dead. In support of this interpretation, they quote two passages from St. Paul, in which a conversion from Paganism to Christianity, and a reformation of life is called a resurrection from the dead,” Rom. vi, 13; Ephesians v, 14. There is, indeed, an order in the resurrection, 1 Cor. xv, 24; but we no where observe mention made of a first and second resurrection at the distance of a thousand years from each other: yet, were the millenarian hypothesis well founded, the words should rather have run thus: Christ, the first-fruits, then the martyrs at his coming, and a thousand years afterward the residue of mankind,--then cometh the end,” &c.

Mr. Joseph Mede, Dr. Gill, Bishop Newton, Mr. Winchester, Mr. Eyre, Mr. Kett, and a host of writers recently, are advocates for the first of these opinions, and contend for the personal reign of Christ on earth. When these great events shall come to pass,” says Bishop Newton, “of which we collect from the prophecies this to be the proper order,--the Protestant witnesses shall be greatly exalted, and the twelve hundred and sixty years of their prophesying in sackcloth, and of the tyranny of the beast, shall end together; the conversion and restoration of the Jews succeed; then follows the ruin of the Ottoman empire; and then the total destruction of Rome and of antichrist. When these great events, I say, shall come to pass, then shall the kingdom of Christ commence, or the reign of saints upon earth. So Daniel expressly informs us that the kingdom of Christ and the saints will be raised upon the ruins of the kingdom of antichrist, Daniel vii, 26, 27. So likewise St. John saith, that, upon the final destruction of the beast and of the false prophet, ‘Satan is bound,’ &c, Rev. xx, 2–6. It is, I conceive, to these great events, the fall of antichrist, the reëstablishment of the Jews, and the beginning of the glorious millennium, that the three different dates in Daniel, of twelve hundred and sixty years, twelve hundred and ninety years, and thirteen hundred and thirty-five years, are to be referred. And, as Daniel saith, ‘Blessed is he that waiteth, and cometh to the thirteen hundred and thirty-five years,’ Daniel xii, 12: so St. John saith, ‘Blessed and holy is he that hath part in the first resurrection,’ Rev. xx, 6. Blessed and happy, indeed, will be this period; and it is very observable, that the martyrs and confessors of Jesus, in papist as well as Pagan times, will be raised to partake of this felicity. Then shall all those gracious promises in the Old Testament be fulfilled, of the amplitude and extent of the peace and prosperity, of the glory and happiness, of the church in the latter days. Then, in the full sense of the words, ‘shall the kingdoms of this world become the kingdoms of our Lord, and of his Christ, and he shall reign for ever and ever,’ Rev. xi, 15. According to tradition, these thousand years of the reign of Christ and the saints will be the seventh millenary of the world; for, as God created the world in six days, and rested on the seventh, so the world, it is argued, will continue six thousand years, and the seventh thousand will be the great sabbatism, or holy rest of the people of God; ‘one day being with the Lord as a thousand years, and a thousand years as one day,’ 2 Pet. iii, 8. According to tradition, too, these thousand years of the reign of Christ and the saints are the great day of judgment, in the morning or beginning whereof shall be the coming of Christ in flaming fire, and the particular judgment of antichrist, and the first resurrection; and in the evening or conclusion whereof shall be the general resurrection of the dead, small and great; ‘and they shall be judged every man according to his works.’”

Such is the representation of the millennium, as given by those who embrace the opinion of Christ’s reigning personally on earth during the period of one thousand years. But Dr. Whitby, Mr. Lowman, &c, contend against the literal interpretation of the millennium, both as to its nature and duration. Mr. Faber observes that, “respecting the yet future and mysterious millennium, the less that is said upon the subject the better. Unable myself to form the slightest conception of its specific nature, I shall weary neither my own nor my reader’s patience with premature remarks upon it. That it will be a season of great blessedness, is certain; farther than this we know nothing definitely.” The millenarians do not form a sect distinct from others; but their distinguishing tenet, in one view or other, prevails, in a greater or less degree, among most denominations into which the Christian world is divided.

The following observations from Jones’s Biblical Cyclopædia are worthy great attention for their sobriety:--Some have supposed that the passage, Rev. xx, 4, is to be taken literally, as importing that at that time Jesus Christ will come, in his human nature, from heaven to earth, and set his kingdom up here, reigning visibly and personally, with distinguished glory on earth; that the bodies of the martyrs, and of other eminent Christians will then be raised from the dead, in which they shall live and reign with Christ here on earth a thousand years. And some suppose, that all the saints, the true friends to God and Christ, who have lived before that time, will then be raised from the dead, and live on earth perfectly holy, during this thousand years. And this they suppose is meant by the first resurrection. Those who agree in general in this notion of the millennium differ with respect to many circumstances, which it is needless to mention here. Others have understood this paragraph of Scripture in a figurative sense: that by this reign of Christ on earth, is not meant his coming from heaven to earth in his human visible nature; but his taking to himself his power, and utterly overthrowing the kingdom of Satan, and setting up his own kingdom throughout the world which, before this, had been confined to very narrow bounds; subduing all hearts to a willing subjection, and thus reigning generally over the men who shall then be in the world, and live in that thousand years. And by the souls of them which were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands,” living again and reigning with Christ a thousand years; they suppose, is not meant a literal resurrection, or the resurrection of their bodies, which is not asserted here, as there is nothing said of their bodies, or of their being raised to life; but that they shall live again, and reign with Christ, in the revival, prosperity, reign, and triumph of that cause and interest in which they lived, and for the promotion of which they died; and in whose death the cause seemed to languish and become extinct. Thus they shall live again in their successors, who shall arise and stand up with the same spirit, and in the same cause, in which they lived and died, agreeable to ancient prophecies. The meek shall inherit the earth.” And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High; whose kingdom is an everlasting kingdom, and all dominions shall serve him.” And they suppose that this revival of the cause of Christ, by the numerous inhabitants of the earth rising up to a new and holy life, is that which is here called the first resurrection, in distinction from the second, which will consist in the resurrection of the body; whereas this is a spiritual resurrection; a resurrection of the cause of Christ, which had been, in a great degree, dead and lost; a resurrection of the souls of men, by the renovation of the Holy Spirit. That this important passage of Scripture is to be understood in the figurative sense, last mentioned, is probable, and the following considerations are thought sufficient to support it:--

1. Most if not all the prophecies in this book are delivered in figurative language, referring to types and events recorded in the Old Testament; and in imitation of the language of the ancient prophets. And this was proper, and even necessary, in the best manner to answer the ends of prophecy, as might easily be shown were it necessary. The first part of this passage, all must allow, is figurative. Satan cannot be bound with a literal, material chain. The key, the great chain, and the seal, cannot be understood literally. The whole is a figure, and can mean no more than, that, when the time of the millennium arrives, or rather previous to it, Jesus Christ will lay effectual restraints on Satan, so that his powerful and prevailing influence, by which he had before deceived and destroyed a great part of mankind, shall be wholly taken from him for a thousand years. And it is most natural to understand the other part of the description of this remarkable event to be represented in the same figurative language, as the whole is a representation of one scene; especially, since no reason can be given why it should not be so understood.

2. To suppose that Christ shall come in his human nature to this earth, and live here in his whole person visible a thousand years before the day of judgment, appears to be contrary to several passages of Scripture. The coming of Christ, and his appearing at the day of judgment in his human nature, is said to be his second appearance, answering to his first appearance, in his human nature on earth, from his birth to his ascension into heaven, which was past. And as it is appointed unto men once to die, but after this the judgment: so Christ was once offered to bear the sins of many; and unto them who look for him shall he appear the second time, without sin, unto salvation,” Heb. ix, 27, 28. The appearance here spoken of is the appearance of Christ at the day of judgment, to complete the salvation of his church. This could not be his appearing the second time, were he thus to appear, and to be bodily present in his human nature on earth, in the time of the millennium, which is to take place before the day of judgment. The coming of Christ does not always intend his coming visibly in his human nature; but he is said to come, when he destroyed the temple and nation of the Jews, and appeared in favour of his church. So his destruction of Heathen Rome, and delivering his church from that persecuting power, was an instance of his coming. And he will, in the same way, come to destroy antichrist, and the kingdom of Satan in the world, and introduce the millennium; and in these instances, and others, he may be said to appear. But his coming to judgment, and appearing to complete the final destruction of all his enemies, and to perfect the salvation of his church, is his last coming and appearance. But if he were here on earth, visible in his human nature, and reigning in his glorified body, during the millennium, he would be already here to attend the last judgment, and he could not be properly said to come from heaven, and to be revealed from heaven, because this was done a thousand years before. Beside, that Christ should come from heaven, and appear and reign in his human nature and presence before the day of judgment, seems to be contrary to the following scriptures: For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first.” When the Lord Jesus shall be revealed from heaven, with his mighty angels, in flaming fire, taking vengeance on them that know not God,” &c. When he shall come to be glorified in his saints,” 1 Thess. iv, 16; 2 Thess. i, 7, 8, 10. This is evidently his appearing the second time, for the salvation of all them that look for him; but were he on earth before this, in the human nature, during the time of the millennium, how could he be said to be revealed, to descend and come from heaven to judge the world?

3. There is nothing expressly said of the resurrection of the body in this passage. The Apostle John saw the souls of them which were beheaded for the witness of Jesus, &c, and they lived and reigned with Christ. The resurrection of the body is no where expressed in Scripture by the soul’s living. And as there is nothing said of the body, and he only saw their souls to live: this does not appear to be a proper expression to denote the resurrection of the body, and their living in that. As this, therefore, does not seem to be the natural meaning of the words, and certainly is not the necessary meaning, we are warranted to look for another meaning, and to acquiesce in it, if one can be found which is more easy and natural, and more agreeable to the whole passage and to the Scripture in general. Therefore,