1st, That the city of Jerusalem should be re-j built, and that the land of Judea should be the habitation of those who were to reign on the earth a thousand years. 2ndly, That the first resurrection was not to be confined to the martyrs, but that, after the fall of Antichrist, all the just were to rise, and all that were on the earth were to continue for that space of time. 3rdly, That Christ shall then come down from heaven, and be seen on earth, and reign there with his servants. MILLENNIUM been born and lived in the preceding six thousand years; so that, if they who shall be born in that thousand years shall be all, or most of them saved (as they will be,) there will, on the whole, be many thousands of mankind saved to one that shall be lost.-3. This will be a state of great happiness and glory. Some think that Christ will reign personally on earth, and that there will be a literal resurrection of the saints, Rev. xx. 4, 7; but I rather suppose that the reign of Christ and resurrection of saints alluded to in that passage, is only figurative; and that nothing more 4thly, That the saints, during this period, shall is meant, than that, before the general judgment, enjoy all the delights of a terrestrial paradise. the Jews shall be converted, genuine Christianity These opinions were founded upon several be diffused through all nations, and that Christ passages in Scripture, which the Millenarians, shall reign, by his spiritual presence, in a glorious among the fathers, understood in no other than a manner. It will, however, be a time of eminent literal sense; but which the moderns, who hold holiness, clear light and knowledge, love, peace, that opinion, consider as partly literal and partly and friendship, agreement in doctrine and wormetaphorical. Of these passages, that upon ship. Human life, perhaps, will rarely be enwhich the greatest stress has been laid we believe dangered by the poisons of the mineral, vegetable, to be the following:-" And I saw an angel come and animal kingdoms. Beasts of prey, perhaps, down from heaven, having the key of the bottom-will be extirpated, or tamed by the power of man. less pit, and a great chain in his hand. And he The inhabitants of every place will rest secure laid hold on the dragon, that old serpent, which from fear of robbery and murder. War shall be is the devil and Satan, and bound him a thousand entirely ended. Capital crimes and punishments years, and cast him into the bottomless pit, and be heard of no more. Governments placed on shut him up, and set a seal upon him, that he fair, just, and humane foundations. The torch should deceive the nations no more, till the thou- of civil discord will be extinguished. Perhaps sand years should be fulfilled; and, after that, he Pagans, Turks, Deists, and Jews, will be as few must be loosed a little season. And I saw thrones, in number as Christians are now. Kings, nobles, and they sat upon them, and judgment was given magistrates, and rulers in churches, shall act with unto them; and I saw the souls of them that were principle, and be forward to promote the best inbeheaded for the witness of Jesus and for the terests of men: tyranny, oppression, persecution, word of God, and which had not worshipped the bigotry, and cruelty, shall cease. Business will beast, neither his image, neither had received his be attended to without contention, dishonesty, mark upon their foreheads, nor in their hands; and covetousness. Trades and manufactures will and they lived and reigned with Christ a thou be carried on with a design to promote the geneand years. But the rest of the dead lived not ral good of mankind, and not with selfish interests, again till the thousand years were finished. This as now. Merchandise between distant countries is the first resurrection," Rev. xx. 1-6. This will be conducted without fear of an enemy; and passage all the ancient Millenarians took in a works of ornament and beauty, perhaps, shall sense grossly literal, and taught, that, during the not be wanting in those days. Learning, which Millennium, the saints on earth were to enjoy has always flourished in proportion as religion every bodily delight. The moderns, on the other has spread, shall then greatly increase, and be hand, consider the powers and pleasures of this employed for the best of purposes. Astronom kingdom as wholly spiritual; and they represent geography, natural history, metaphysics, and all them as not to commence till after the conflagra- the useful sciences, will be better understood, and tion of the present earth. But that this last sup-consecrated to the service of God; and I cannot position is a mistake, the very next verse but one assures us; for we are there told, that, "when the thousand years are expired, Satan shall be loosed out of his prison, and shall go out to deceive the nations which are in the four quarters of the earth" and we have no reason to believe that he will have such power or such liberty in "the new heavens and the new earth, wherein dwelleth righteousness." We may observe, however, the following things respecting it: 1. That the Scriptures afford us ground to believe that the church will arrive to a state of prosperity which it never has yet enjoyed, Rev. xx. 4, 7; Pe. Ixxii. 11; Is. ii. 2, 4; xi. 9; xlix. 23; lx.; Dan. vii. 27.-2. That this will continue at least a thousand years, or a considerable space of time, in which the work of salvation may be fully accomplished in the utmost extent and glory of it. In this time, in which the world will soon be filled with real Christians, and continue full by constant propagation, to supply the place of those who leave the world, there will be many thousands Born and live on the earth, to each one that has help thinking that by the improvements which have been made, and are making, in ship-building, navigation, electricity, medicine, &c., that "the tempest will lose half its force, the lightning lose half its terrors," and the human frame not be near so much exposed to danger. Above all, the Bible will be more highly appreciated, its harmony perceived, its superiority owned, and its energy felt by millions of human beings. In fact, the earth shall be filled with the knowledge of the Lord as the waters cover the sea.-4. The time when the Millennium will commence cannot be fully ascertained; but the common idea is, that it will be in the seven thousandth year of the world. It will, most probably, come on by degrees, and be in a manner introduced years before that time. And who knows but the present convulsions among different nations; the overthrow which popery has had in places where it has been so dominant for hundreds of years; the fulfilment of prophecy respecting infidels, and the falling away of many in the last times; and yet, in the midst of all, the number of Missionaries sent into in him. MESSIAH On this occasion almost all the Jews in Spain were destroyed 10. In the year 1167, another false Messiah arose in the kingdom of Fez, which brought great troubles and persecution upon the Jews that were scattered through that country. 11. In the same year an Arabian set up there for the Messiah, and pretended to work miracles. When search was made for him, his followers fled, and he was brought before the Arabian king. Being questioned by him, he replied that he was a prophet sent from God. The king then asked him what sign he could show to confirm his mission. Cut off my head, said he, and I will return to life again. The king took him at his word, promising to believe him if his prediction came to pass. The poor wretch, however, never returned to life again, and the cheat was sufficiently discovered. Those who had been deluded by him were grievously punished, and the nation condemned to a very heavy fine. 12. Not long after this, a Jew who dwelt beyond Euphrates, called himself the Messiah, and drew vast multitudes of people after him. He gave this for a sign of it, that he had been leprous, and was cured in the course of one night. He, like the rest, perished in the attempt, and brought great persecution on his countrymen. 13. In the year 1174, a magician and false Christ arose in Persia, who was called David Almusser. He pretended that he could make himself invisible; but he was soon taken and put to death, and a heavy fine laid upon his brethren the Jews. 14. In the year 1176, another of these impostors arose in Moravia. But the reign of delusion is short, and his fate appears to have been similar to that of his predecessor. 15. In the year 1199, a famous cheat and rebel exerted himself in Persia, called David el David. He was a man of learning, a great magician, and pretended to be the Messiah. He raised an army against the king, but was taken and imprisoned; and, having made his escape, was afterwards seized again, and beheaded. Vast numbers of the Jews were butchered for taking part with this impostor. 16. We are told of another false Christ in this same century by Maimonides and Solomon; but they take no notice either of his name, country, or good or ill success. Here we may observe, that no less than ten false Christs arose in the twelfth century, and brought prodigious calamities and destruction upon the Jews in various quarters of the world. 17. In the year 1497, we find another false Christ, whose name was Ismael Sophus, who deluded the Jews in Spain. He also perished, and as many as believed in him were dispersed. 18. In the year 1500, Rabbi Lemlemi, a German Jew of Austria, declared himself a forerunner of the Messiah, and pulled down his own oven, promising his brethren that they should bake their bread in the Holy Land next year. 19. In the year 1509, one whose name was Plefferkorn, a Jew of Cologne, pretended to be the Messiah. He afterwards affected, however, to turn Christian. 20. In the year 1534, Rabbi Salomo Malcho, giving out that he was the Messiah, was burnt to death by Charles the Fifth of Spain. MESSIAH 21. In the year 1615, a false Christ arose the East Indies, and was greatly followed by the Portuguese Jews, who were scattered over that country 22. In the year 1624, another in the Low Countries pretended to be the Messiah of the family of David, and of the line of Nathan. He promised to destroy Rome, and to overthrow the kingdom of Antichrist, and the Turkish empire. 23. In the year 1666 appeared the false Mes siah Sabatai Sevi, who made so great a noise, and gained such a number of proselytes. He was born at Aleppo, imposed on the Jews for a cosiderable time; but afterwards, with a view of saving his life, turned Mahometan, and was at last beheaded. As the history of this impostor is more entertaining than that of those we have already mentioned, I will give it at some length, The year 1666 was a year of great exped tion, and some wonderful thing was booked for by many. This was a fit time for an impostor to set up; and, accordingly, lying reports were carried about. It was said, that great multitudes marched from unknown parts to the reste de serts of Arabia, and they were supposed to be the ten tribes of Israel, who had been dispersed for many ages; that a ship was arrived in the north part of Scotland with sails and corlage of silk; that the mariners spake nothing but He brew; that on the sails was this motto, The Twelve Tribes of Israel. Thus were credulans men possessed at that time. Then it was that Sabatai Seri appeared s Smyrna, and professed himself to be the Messias He promised the Jews deliverance and a pres perous kingdom. This which he promised they firmly believed. The Jews now attended to business, discoursed of nothing but their retur and believed Sabatai to be the Messias as tra as we Christians believe any article of faith. A right reverend person, then in Turkey, meeti with a Jew of his acquaintance at Ale asked him what he thought of Salatai. The Jew replied, that he believed him to be the Ne sias; and that he was so far of that belief, that if he should prove an impostor, he would then te particular m Christian. It is fit we should Sabatai Sevi was the son of Mordecai Ses, At Gaza, Sabatai preached repentance, gether with a faith in himself, so effectually, that January, 1666. He had a long and troublesome the people gave themselves up to their devotions voyage; he had not power-over the sea and and alms. The noise of this Messias began to winds. The Vizier, upon the news, sends for fill all places. Sabatai now resolves for Smyrna, him, and confines him in a loathsome prison. and then for Constantinople. Nathan writes to The Jews pay him their visits; and they of this hin from Damascus, and thus he begins his let-city are as infatuated as those in Smyrna. They ter: "To the king, our king, lord of lords, who forbid traffic, and refuse to pay their debts. Some gathers the dispersed of Israel, who redeems our of our English merchants, not knowing how to captivity, the man elevated to the height of all su- recover their debts from the Jews, took this ocblimity, the Messias of the God of Jacob, the casion to visit Sabatai, and make their complaints true Messias, the celestial Lion, Sabatai Sevi." to him against his subjects; whereupon he wrote And now, throughout Turkey, the Jews were the following letter to the Jews. in great expectation of glorious times. They now were devout and penitent, that they might not obstruct the good which they hoped for. "To you of the nation of the Jews, who expect the appearance of the Messias, and the sal vation of Israel, peace without end. Whereas Some fasted so long, that they were famished we are informed that you are indebted to several to death; others buried themselves in the earth of the English nation, it seemeth right unto us til their limbs grew stiff; some would endure to order you to make satisfaction to these your melting wax dropped on their flesh; some rolled just debts, which, if you refuse to do, and not in snow; others, in a cold season, would put obey us herein, know you that then you are not themselves into cold water; and many buried to enter with us into our joys and dominions." themselves. Business was laid aside; superflui- Sabatai remained a prisoner in Constantinople, ties of household utensils were. sold; the poor for the space of two months. The Grand Vi were provided for by immense contributions. zier, designing for Candia, thought it not safe to Sabatai comes to Smyrna, where he was adored leave him in the city during the Grand Seignior's by the people, though the Chacham contradicted absence and his own. He, therefore, removed him, for which he was removed from his office. him to the Dardanelli, a better air, indeed, but yet There he in writing styles himself the only and out of the way, and consequently importing less first-born Son of God, the Messias, the Saviour danger to the city; which occasioned the Jews to of Israel. And though he met with some oppo- conclude that the Turks could not, or durst not, sition, yet he prevailed there at last to that de- take away his life; which had, they concluded, gree, that some of his followers prophesied, and been the surest way to have removed all jealousy. fell into strange ecstacies: four hundred men and The Jews flocked in great numbers to the castle women prophesied of his growing kingdom; and where he was a prisoner; not only those that young infants, who could hardly speak, would were near, but from Poland, Germany, Leghorn, plainly pronounce Sabatai, Messias, and Son of Venice, and other places; they received Sabatai's God. The people were for a long time possessed, blessing, and promises of advancement. The and voices heard from their bowels: some fell into Turks made use of this confluence; they raised trances, foamed at the mouth, recounted their fu- the price of their lodgings and provisions, and put ture prosperity, their visions of the Lion of Judah, their price upon those who desired to see Sabatai, and the triumphs of Sabatai. All which, says the for their admittance. This profit stopped their relater, were certainly true, being effects of dia-mouths, and no complaints were for this cause bolical delusions, as the Jews themselves have sent to Adrianople. since confessed. Sabatai, in his confinement, appoints the man. Now the impostor swells and assumes. ner of his own nativity. He commands the Jews Whereas the Jews, in their synagogues, were to keep it on the ninth day of the month Ab, and wont to pray for the Grand Seignior, he orders to make it a day of great joy, to celebrate it with those prayers to be forborne for the future, think-pleasing meats and drinks, with illuminations ing it an indecent thing to pray for him who was and music. He obligeth them to acknowledge shortly to be his captive; and instead of praying the love of God, in giving them that day of confor the Turkish emperor, he appoints prayers for solation for the birth of their king Messias, Sahimself. He also elected princes to govern the batai Sevi, his servant and first-born Son in love. Jews in their march towards the Holy Land, and We may observe, by the way, the insolence of to minister justice to them when they should be this impostor. This day was a solemn day of possessed of it. These princes were men well fasting among the Jews formerly, in memory known in the city of Smyrna at that time. The of the burning of the temple by the Chaldecs: people were now pressing to see some miracle several other sad things happened in this month, to confirm their faith, and to convince the Gen-as the Jews observe; that then, and upon the tiles. Here the impostor was puzzled, though any juggling trick would have served their turn. But the credulous people supplied this defect. When Sabatai was before the Cadi (or justice of peace,) some affirmed they saw a pillar of fire between him and the Cadi; and after some had affirmed it, others were ready to swear to it and did swear it also; and this was presently believed by the Jews of that city. He that did not now The Jews of that city paid Sabatai Sevi great believe him to be the Messias was to be shunned respect. They decked their synagogues with S. as an excommunicated person. The impostor S. in letters of gold, and made for him in the now declares that he was called of God to see wall a crown: they attributed the same titles and Constantinople, where he had much to do. He prophecies to him which we apply to our Saviour, ships himself to that end, in a Turkish saick, in He was also, during this imprisonment, visited by same day, the second temple was destroyed; and that in this month it was decreed in the wilderness that the Israelites should not enter into Canaan, &c. Sabatai was born on this day; and, therefore, the fast must be turned to a feast; whereas, in truth, it had been well for the Jews had he not been born at all; and much better for himself, as will appear from what follows. MESSIAH METHODIST quire into the truth of these matters. When the legates arrived at Smyrna, they heard of the news that Sabatai was turned Turk, to their very great confusion; but going to visit the brother of Sabatai, he endeavoured to persuade them that Sabatai was still the true Messias; that it was not Sabatai that went about in the habit of a Turk, but his angel or spirit; that his body was taken into heaven, and should be sent down again when God should think it a fit season, He added, that Nathan, his forerunner, who had wrought many miracles, would soon be st Smyrna; that he would reveal hidden things to them, and confirm them. But this Elias was not suffered to come into Smyrna; and though the legates saw him elsewhere, they received no satisfaction at all. 24. The last false Christ that had made any considerable number of converts was one Rabia Mordecai, a Jew of Germany; he appeared in the year 1632. It was not long before he was found out to be an impostor, and was obliged to fly from Italy to Poland, to save his life. What became of him afterwards, does not seem to be pilgrims from all parts, that had heard his story. wretches. After all this, several of the Jews continued to use the forms in their public worship, prescribed by this Mahometan Messias, which obliged the principal Jews of Constantinople to send to the synagogue of Smyrna to forbid this practice. During these things, the Jews, instead of minding their trade and traffic, filled their letters with news of Sabatai their Messias, and his wonderful works. They reported, that, when the Grand Seignior sent to take him, he caused all the messengers that were sent to die; and when other Janizaries were sent, they fell dead by a word from his mouth; and being requested to do it, he caused them to revive again. They added, that, though the prison where Sabatai lay was barred and fastened with strong iron locks, yet he was seen to walk through the streets with numerous train; that the shackles which were upon his neck and feet did not fall off, but were turned into gold, with which Sabatai gratified his followers. Upon the fame of these things, the Jews of Italy sent legates to Smyrna, to in a This may be considered as true and exact an account of the false Christs that have arisen since the crucifixion of our blessed Saviour, as can well be given. See Johannes à Lent & Hist of False Messiahs; Jortin's Rem. on Eccl. Hist. vol. iii. p. 330; Kidder's Demonstration of the Messias; Harris's Sermon on the Mes siah; The Eleventh Volume of the Moders Part of the Universal History; Simpson's Key to the Prophecies, sec. 9; Maclaurin on the Prophecies relating to the Messiah; Fuller' Jesus the true Messiah. METHODIST, a name applied to different sects, both Papists and Protestants.-]. The Popish Methodists were those polemical doctors who arose in France about the middle of the seventeenth century, in opposition to the Hugus nots, or Protestants. These Methodists, from their different manner of treating the controversy with their opponents, may be divided into two classes. The one comprehends those docters whose method of disputing with the Protestants was disingenuous and unreasonable; and who followed the example of those military chicis who shut up their troops in entrenchments and strong-holds, in order to cover them from the attacks of the enemy. Of this number were the Jesuit Veron, who required the Protestants to prove the tenets of their church by plain passages of Scripture, without being allowed the liberty of illustrating those passages, reasoning upon them, or drawing any conclusions from them; Nihusius, an apostate from the Frotestant reli gion; the two Wallenburgs, and others, who confined themselves to the business of answering objections; and cardinal Richelieu, who confined the whole controversy to the single article of the divine institution and authority of the church2. The Methodists of the second class were of opinion, that the most expedient manner of re ducing the Protestants to silence, was not to attack them by piecemeal, but to overwhelm them at once by the weight of some general pri ciple, or presumption, or some universal arga ment, which comprehended or might be applied to all the points contested between the two churches; thus imitating the conduct of those METHODISTS military leaders, who, instead of spending their time and strength in sieges and skirmishes, endeavoured to put an end to the war by a general and decisive action. Some of these polemics rested the defence of popery upon prescription; others upon the wicked lives of Protestant princes who had left the church of Rome; others, the crime of religious schism; the variety of opinions among Protestants with regard to doctrine and dicipline, and the uniformity of the tenets and worship of the church of Rome; and thus, by urging their respective arguments, they thought they should stop the mouths of their adversaries at once. METHODISTS increased their fund to eighty pounds per annum. This, which one should have thought would have been attended with praise instead of censure, quickly drew upon them a kind of persecution; some of the seniors of the university began to interfere, and it was reported "that the college censors were going to blow up the godly club." They found themselves, however, patronized and encouraged by some men eminent for their learn ing and virtue; so that the society still continued, though they had suffered a severe loss, in 1730, by the death of Mr. Morgan, who, it is said, was the founder of it. In October, 1735, John and Charles Wesley, Mr. Ingham, and Mr. Delamotte, son of a merchant in London, embarked for Georgia, in order to preach the Gospel to the Indians. After their arrival they were at first favourably received, but in a short time lost the affection of the people; and, on account of some differences with the storekeeper, Mr. Wesley was obliged to return to England. Mr. Wesley, however, was soon succeeded by Mr. Whitfield, whose repeated labours in that part of the world are well known. METHODISTS, PROTESTANT, origin of-It is not generally known that the name of Methodist had been given long before to a religious sect in England, or, at least, to a party in religion which was distinguished by some of the same marks as are now supposed to apply to the Methodists. John Spence, who was librarian of Sion College in 1657, in a book which he published, says, "Where are now cur Anabaptists and plain pikestaff Methodists, who esteem all flowers of rhetoric in sermons no better than II. Methodists, tenets of.-After Mr. Whitstinking weeds?"But the denomination to field returned from America in 1741, he declared which we here refer, was founded in the year his full assent to the doctrines of Calvin. Mr 1729, by one Mr. Morgan and Mr. John Wes- Wesley, on the contrary, professed the Arminian ley. In the month of November that year, the doctrine, and had printed in favour of perfection latter, being then fellow of Lincoln College, be- and universal redemption, and very strongly gan to spend some evenings in reading the Greek against election; a doctrine which Mr. Whitfield Testament, with Charles Wesley, student, Mr. believed to be scriptural. The difference, thereMorgan, commoner of Christ Church, and Mr. fore, of sentiments between these two great men Kirkham, of Merton College. Not long after-caused a separation. Mr. Wesley preached in a wards, two or three of the pupils of Mr. John Wesley obtained leave to attend these meetings. They then began to visit the sick in different parts of the town, and the prisoners also, who were confined in the castle. Two years after they were joined by Mr. Ingham, of Queen's College, Mr. Broughton, and Mr. Hervey; and in 1735, by the celebrated Mr. Whitfield, then in his eighteenth year. At this time their number in Oxford amounted to about fourteen. Thev obtained their name from the exact regularity of The doctrines of the Wesleyan Methodists, their lives, which gave occasion to a young gen- according to their own account, are the same as tleman of Christ Church to say, "Here is a new the church of England, as set forth in her liturgy, sect of Methodists sprung up!" alluding to a sect articles, and homilies. This, however, has been disof ancient physicians who were called Metho-puted. Mr. Wesley, in his appeal to men of reason dists, because they reduced the whole healing art to a few common principles, and brought it into some method and order. At the time that this society was formed, it is said that the whole kingdom of England was tending fast to infidelity. "It is come," says bishop Butler, "I know not how, to be taken for granted by many persons, that Christianity is not so much as a subject of inquiry; but that it is now at length discovered to be fictitious; and accordingly they treat it as if, in the present age, this were an agreement among all people of dis cernment, and nothing remained but to set it up as a principal subject of mirth and ridicule, as it were, by way of reprisals for its having so long interrupted the pleasures of the world." There is every reason to believe that the Methodists were the instruments of stemming this torrent. The sick and the poor also tasted the fruits of their labours and benevolence: Mr. Wesley abridged himself of all his superfluities, and proposed a fund for the relief of the indigent; and 50 prosperous was the scheme, that they quickly place called the Foundry, where Mr. Whitfield preached but once, and no more. Mr. Whitfield then preached to very large congregations out of doors, and soon after, in connexion with Mr. Cennick, and one or two more, began a new house in Kingswood, Gloucestershire, and established a school that favoured Calvinistic preachers. The Methodists, therefore, were now divided; one part following Mr. Wesley, and the other Mr. Whitfield. and religion, thus declares his sentiments: "All I teach," he observes, "respects either the nature and condition of justification, the nature and condition of salvation, the nature of justifying and saving faith, or the Author of faith and salvation. That justification whereof our articles and homilies speak signifies present forgiveness, and con sequently acceptance with God: I believe the condition of this is faith: I mean not only that without faith we cannot be justified, but also that, as soon as any one has true faith, in that mo ment he is justified. Good works follow this faith, but cannot go before it; much less can sanctification, which implies a continued course of good works, springing from holiness of heart. But it is allowed that sanctification goes before our justification at the last day, Heb. xii. 14. Repentance, and fruits meet for repentance, go be fore faith. Repentance absolutely must go before faith; fruits meet for it, if there be opportunity. By repentance I mean conviction of sin, producing real desires and sincere resolutions of amendment; by salvation, I mean not barely de |