tator, A. D. 1730, was a chiliast. See his commentary on Ezek. xi. 23; xliii. 2; Dan. vii. 9, and verse 27. SAYER RUDD, M. D., London, wrote an "Essay on the Resurrection, Millennium, and Judgment," which was published in a. D. 1734, and in which he confuted, in a masterly manner, as a pre-millennialist, the theory of Whitby." JOSEPH HUSSEY, an author of some distinction, in Cambridge, A. D. 1730, wrote a work entitled "The Glories of Christ." He was a most decided millenarian. ROBERT HORT, A. M., chaplain to his grace Josiah, Lord Archbishop of Tuam, in A. D. 1747, was an able advocate of chiliasm.' DR. JOHN GILL, also, who flourished between A. D. 1750-1771, was a Baptist, and rose to high eminence as a divine, theologian, and orientalist. All who are conversant with his extensive Prophetical Sermons, Body of Divinity, and Commentary, are aware that he was a thorough millenarian. Would not our Baptist brethren of this day do well to call to mind the millenarianism of good old Bunyan and the 20,000 brethren of his time, and also that of their great Dr. Gill, of whom they may be so justly proud? We now come to the time of the Wesleys and of Fletcher, who flourished between A. D. 1723 and 1788. JOHN WESLEY was a decided millenarian. His views on this subject may be found in his published works (N. Y. ed.), vol. v., pp. 726, 727, and vol vi., p. 743, and also in his "Notes on the New Testament," published in A. D. 1754. See his comments on Matt. xxiv. 36, and 2 Peter iii. 12. As it respects the Apocalypse, while he does not "pretend to understand or explain all that is contained in this mysterious book," yet he remarks that it "reaches from the Old Jerusalem to the New," and also that the seven trumpets extend "nearly from the time of St. John to the end of the world; " by which he meant, not the end of time, but (aiovos), this age or dispensation; for, says he, the dominion of Christ "appears in an entirely new manner, as soon as the seventh angel sounds." Again: while he says that "some have miserably handled this book," he severely rebukes those who "are afraid to touch it. . They inquire after anything rather than this, as if it were written, 'Happy is he that doth not read this prophecy;"" to which he says, "Nay, but happy is he that readeth," etc. Rev. i. 3. . . . And then adds: 1 Rudd's Essay, etc., p. 406. 2 Rudd's Tracts on Prophecy. 3 Consult Greek text of Matt. xxviii. 20; and xiii. 39. "It behooves every Christian at all opportunities to read what is written in the oracles of God, and to read this precious book in particular, frequently, reverently, and attentively; for the time is near—even when St. John wrote. How much nearer to us is even the full accomplishment of this weighty prophecy!" See also comments on Rev. v. 4; and chapters xiv.-xxii. 17 et seq. This eminent divine, and the founder of Methodism, evidently adopts the main tenets of the early chiliastic fathers, but in interpreting the Revelation, like Bengel, whose views he adopted for the most part, he singularly gathers two millenniums from Rev. xx. 1-6: the first, "a flourishing state of the Church on earth;" the second, "a reign of the saints with Christ in heaven," allowing verse 6 to teach a literal resurrection of the martyrs and saints. This, however, arose from a confounding of things which differ, a peculiarity of many of the writers both before and after his time. We would only add, that Mr. Wesley fully indorsed Mr. Hartley's book, called "Paradise Restored: a Testimony to the Doctrine of the blessed Millennium; " a book wholly and positively millenarian, being written expressly in defence of it. We here introduce to the notice of the reader the name of JOHN FLETCHER, vicar of Madely, an associate of Mr. Wesley, a most pious and learned man, a close student of the prophecies, and a stanch millenarian. He addressed a "Letter on the Prophecies" to Mr. Wesley, dated a. D. 1775, in which he refers to a certain "great and learned man," who, with Sir Isaac Newton, held that " we are come to the last times," and that Christ was coming to destroy the wicked, and raise the righteous dead a thousand years before the final judgment, etc. These views Mr. Fletcher fully indorses, and proceeds in said letter and in his other writings to elucidate them at considerable length; and, on the subject of the chronology of "the time of the end" (Dan. xii. 9), he reaches a conclusion nearly coincident with the most reliable writers of the present day. "If," says he, "Jesus told his disciples that it was not theirs to know the times when these things should be accomplished, it does not follow that it must be hid from us who are far nearer concerned in them than they were." And he adds: "I know many have been grossly mista ken as to the years; but because they were rash, shall we be stupid? Because they said 'to-day,' shall we say never,' and cry 'peace, peace,' when we should look about us with eyes full of expecta tion?" And then, exhorting us "to hasten by our prayers that glorious kingdom," and adding the exclamation, "What a glorious prospect is this!" he says: "Let us then often think of our Lord. 'Behold I come quickly.' 'Blessed is he that mindeth the sayings of this prophecy.' Let us join the Spirit and the Bride,' who say, 'come.' Oh, 'let him that heareth say, come; and let him that is athirst, come; for he that testifieth these things saith, Surely I come quickly. Amen: even so, come, Lord Jesus! 991 That CHARLES WESLEY'S views coincided with those of John on these subjects, is evident from his numerous hymns, in which he shows great familiarity with millenarian doctrines, and refers frequently to them as topics of warm personal expectation. Thus, on the text, "I know that my Redeemer liveth," he says: "Jesus shall reappear below, Stand in that dreadful day unknown, And fix on earth His heavenly throne." On Isaiah xlix: 23, he represents the Saviour as proclaiming His glorious advent and the setting up of His future kingdom, thus: “Then, Sion, thou shalt fully know Expecting Me on earth to reign, My people shall not wait in vain." On Isaiah lx: 13, he sings in the same strain: "That place where once I walked below, On Olivet, I will appear: My bleeding feet to Israel show, While those who pierced, behold me near And to My footstool earth descend: So, on Isaiah lxv. 17, he prays: "Come, Divine, effectual power, 1 See Fletcher's Works, vol. x Wait we for Thy presence here, "Now our universe create, Fair beyond its first estate, When Thine eyes with pleasure viewed, Speak it fairer than at first." Thus, again, he celebrates the restoration of the literal Israe. in the latter day: "We know it must be done, For God hath spoke the word; To their first state restored. Her temple on Moriah stand Again, and touch the skies." And his continuation of the same theme is equally clear and decisive: Happy with those that first arise, Might I my lot obtain, When Christ, descending from the skies, It is plainly not a spiritual reign alone, but a personal one, preceded by the resurrection of the just only, which he here anticipates, as the following also shows: The same is embraced in his hymns on Malachi, where he also asserts his belief that Elijah is yet to reappear on the earth, to testify again for the living God: Again: "Once he in the Baptist came, And virtue's path restored; Elijah shall the tidings bring: And meet your Heavenly King." "Previous to the dreadful day, Which shall Thy foes consume; "Come, then, our Heavenly Friend, |