CHILLINGWORTH-MOSHEIM. 101 that is to be esteemed the catholic doctrine of the church of those times; but the doctrine of the Millennaries was believed and taught by the most eminent Fathers of the age next after the Apostles, and by none of that age opposed or condemned; therefore, it was the catholic doctrine of those times." Quoting the Fathers in proof, he continues: "And Second, whatever doctrine is taught by the Fathers of any age, not as doctors, but as witnesses of the tradition of the church, that is, not as their own opinion, but as the doctrine of the church of their time, neither did any contradict them in it: ergo, it is undoubtedly to be so esteemed. Again, he says: "It appears manifest out of this book of Irenæus, that the doctrine of the Chiliasts was in his judgment Apostolic tradition, as also it was esteemed (for aught appears to the contrary) by all the doctors, and saints, and martyrs of, or about his time, for all that speak of it, or whose judgments in the point are any way recorded, are for it; and Justin Martyr professeth that all good and orthodox Christians of his time believed it, and those that did not, he reckons among heretics."† JOHN LAURENCE MOSHEIM, D. D. Born 1695. Died 1755. He was a celebrated German Protestant theologian, and writer of a well known and valuable Ecclesiastical History. He was a Post m. Under the "Third Century," he says: "Long before this period, an opinion had prevailed that Christ was to come and reign a thousand years among men, before the entire and final dissolution of this world. This opinion, which had hitherto met with no opposition, was variously interpreted by different persons, &c. But in this century its credit began to decline, principally through the influence and authority of Origen, who opposed it with the greatest warmth, because it was incompatible with some of his favorite sentiments." * Works, fol. ed., p. 174. † Ibid, p. 347. Ecclesiastical History, Vol. i., p. 89, Chap. 3, Sec. 2. BISHOP RUSSELL, Professor of Eccl. History of the Scot tish Episcopal Church, writing on the Millennium, says:— “The Jews and their followers in primitive times, understood the Millennium literally : the word had no double sense in their creed; it was not in their estimation the emblem or shadow of better things to come; on the contrary, it denoted the actual visible appearance of the Messiah, and the establishment of his kingdom upon earth as the Sovereign of the elect people of God." "The hope of such a consummation was not superseded by his (Christ's) residence on earth. The first Christians, on the contrary, looked with a more earnest desire for the new heavens and new earth promised to their fathers, and connected their expectations, too, with the ancient opinion that this globe was to undergo a material change at the end of 6000 years, throwing off all the imperfections which had arisen from the guilt of its inhabitants, and being fitted for the habitation of justice, benevolence, and purity, during a blessed Millennium-the Sabbath of this terrestrial globe. So far as we view the question in reference to the sure and certain hope entertained by the Christian world, that the Redeemer would appear on earth, and exercise authority during a thousand years, there is good ground for the assertion of Mede, Dodwell, Burnet and other writers on the same side, that down to the beginning of the fourth century, the belief was universal and undisputed." Such is the testimony of an extreme Anti-millennarian, and one who styles the doctrine a "Rabbinical fable which had no connection with the Gospel." PROFESSOR GEORGE BUSH, of New York city, the justly celebrated Hebrew scholar. An Anti-m. He admits that "There is ample evidence that the doctrine of the Chiliasts * Discourse on the Millennium, pp. 47, 84, 89, 236. BUSH.-BURTON.-NEANDER 103 was actually the catholic faith of more than one century," that even " during the first three centuries it was very extensively embraced. Again, "During the first ages of the church, when the style of Christianity was to believe, to love, and to suffer,' this sentiment seems to have obtained a prevalence so general, as to be properly entitled to all but absolute catholic," and that "the belief of it was calculated to produce, and did produce results of a most auspicious character, which, under the circumstances, a different and even a more correct construction of the Sacred Oracles would have failed to effect."* Such is the language of one who commences the Apocalyptic Millennium with the Constantinian epoch. DR. BURTON, Regius Professor of Theology at Christ's church, Oxford, England, whom the late Dr. Welsh styles "the learned and excellent." Though a decided Post-m., he says: "Papias, who heard the apostle John, and was a companion of Polycarp, held that there would be a period of a thousand years after the resurrection of the dead, when the kingdom of Christ would be established on the earth." Again, "It cannot be denied that Papias, Irenæus, Justin Martyr, and all the other ecclesiastical writers, believed, literally, that the saints would rise in the first resurrection, and reign with Christ upon earth previous to the general resurrection," but he observes, "Upon the whole, we may safely conclude that after the middle of the third century, the doctrine was not received as that of the catholic church, though it continued to be held by a few who were called Milliarri, Millenarri, Chiliasta," &c.t JOHN WM. AUGUSTUS NEANDER, D. D. born 1789. A late distinguished German Protestant Theologian, of Jewish origin, Professor of the University at Berlin, a memBurton's Bampton Lecture for 1829. * Rush Mill., chap. i., ii. ber of the Lutheran church, and author of an Ecclesiastical History. He is doubtless of the school of Post-m's. Though he affirms that "the minds of some took a fanciful turn, and they propagated a gross and sensual Chiliasm," yet he bears the following noble testimony to the Pre-millennial faith of the early church: "They were accustomed to consider the church only in its opposition to the heathen state, and it was far from entering their thoughts, that by the natural development of circumstances, under the guidance of Providence, this opposition should hereafter cease. They believed that the struggle of the Christian church with the heathen state would continue on, until the victory should be conceded to it, through the immediate interposition of God, and through the return of Christ. It was natural enough that the Christians should willingly employ their thoughts in the prospect of this victory, during the seasons of persecution. It was thus that many formed a picture to themselves which had come to them from the Jews, and which suited with their condition. This was the idea of a Millennial reign, which the Messiah should establish on earth at the close of the whole career of the world, during which all the saints of all ages, were to live together in holy communion with each other. As the world was created in six days, and according to Psa. 90: 4, a thousand years in the sight of God is but as one day, so the world was supposed to endure six thousand years in its present condition; and as the Sabbath day was the day of rest, so this Millennial reign was to form the seventh thousand year period of the world's existence, at the close of the whole temporal dispensation connected with the world. In the midst of persecution it was an attractive thought for the Christians to look to a period when their church, purified and perfected, should be triumphant even on earth, the theatre of their present sufferings. In the manner in which this notion was conceived by many, there was nothing unchristian GIBBON S TESTIMONY. 105 in it. They imagined the happiness of this period, in a spiritual manner, and one that corresponded well with the real nature of Christianity; for they conceived under that notion only the general dominion of God's will, the undisturbed and blessed union and intercourse of the whole communion of saints, and the restoration of harmony between man as sanotified, and all nature as refined and ennobled." * EDWARD GIBBON.-Born at Putney, England, 1737. Died 1794. He was very learned, and is accounted as one of the greatest of the English historians. Was at first a Papist, but afterwards settled into a confirmed Infidel. He sneers at the doctrine of the Millennium, and also misrepresents it, as he does the entire Christian system, but contributes his testimony relating to the Pre-millennialism of the early church in the following language: "The ancient and popular doctrine of the Millennium was intimately connected with the second coming of Christ." Then stating the early views with his own gloss, etc., he continues: "The assurance of such a Millennium was carefully inculcated by a succession of Fathers from Justin Martyr and Irenæus, who conversed with the immediate disciples of the apostles down to Lactantius, who was preceptor to the son of Constantine. Though it might not be universally received, it appears to have been the reigning sentiment of the orthodox believers; and it seemed so well adapted to the desires and apprehensions of mankind, that it must have contributed in a very considerable degree to the progress of the Christian faith. But when the edifice of the church was almost completed, the temporary support was laid aside. The doctrine of Christ's reign on the earth was first treated as a profound allegory, was considered by degrees as a doubtful and useless opinion, and was at length rejected as the absurd invention Neander's Church History, vol. i. pp. 403, 404. |