“a thousand years;” generally employed to denote the thousand years, during which, according to an ancient tradition in the church, grounded on some doubtful texts in the Apocalypse and other scriptures, our blest Saviour shall reign with the faithful upon earth after the first resurrection, before the final completion of beatitude.

Though there has been no age of the church in which the millennium was not admitted by individual divines of the first eminence, it is yet evident from the writings of Eusebius, Irenaeus, Origen, and others among the ancients, as well as from the histories of Dupin, Mosheim, and all the moderns, that it was never adopted by the whole church, or made an article of the established creed in any nation.

About the middle of the fourth century the millenarians held the following tenets:

1. That the city of Jerusalem should be rebuilt, and that the land of Judea should be the habitation of those who were to reign on earth 1000 years.

2. 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.

3. That Christ shall then come down from heaven, and be seen on earth, and reign there with his servants.

4. That the saints during this period shall enjoy all the delights of a terrestrial paradise.

These opinions were founded upon several passages of scripture, which the millenarians among the fathers understood in no other than a literal sense, but which the moderns, who hold that opinion, consider as partly literal and partly metaphorical. Of these passages, that upon which the greatest stress has been laid, we believe to be the following:—“And I saw an angel come down from heaven, having the Millenium, key of the bottomless pit, and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the devil and Satan, and bound him a thousand years, and cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more till the thousand years should be fulfilled; and after that he must be loosed a little season. And I saw thrones, and they sat upon them, and judgment was given unto them; and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, nor had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. But the rest of the dead lived not again till the thousand years were finished. This is the first resurrection.* This passage all the ancient millenarians took in a sense grossly literal; and taught, that during the millennium the saints on earth were to enjoy every bodily delight. The moderns, on the other hand, consider the power and pleasure of this kingdom as wholly spiritual; and they represent them as not to commence till after the conflagration of the present earth. But that this last supposition is a mistake, the very next verse except one affirms 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."

For this and other reasons, which our limits will not permit us to enumerate, the most judicious critics contend, that the prophecies of the millennium point, not to a resurrection of martyrs and other just men to reign with Christ a thousand years in a visible kingdom upon earth, but to that state of the Christian church, which, for a thousand years before the general judgment, will be 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:—"Neither yield ye your members as instruments of unrighteousness unto sin; but yield yourselves unto God as those that are alive from the dead." And again, "Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light." It is likewise to be observed, that in all the descriptions of the resurrection and future judgment which are given us at such length in the gospels and epistles, there is no mention made of a first and second resurrection at the distance of a thousand years from each other. There is indeed an order in the resurrection: for we are told, that "every man shall rise in his own order; Christ the first fruits, afterwards they that are Christ's at his coming, &c." But 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 afterwards the residue of mankind. Then cometh the end, &c."

These arguments strongly incline us to believe, that Millenium by the reign of Christ and the saints for a thousand years upon 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.

Our Saviour's own account of his religion is, that from a small beginning it will increase to the full harvest. The millennium therefore is to be considered as the full effect of the Christian principles in the hearts of men, and over the whole world; and the divines who have treated of this subject endeavour to prove, that this is to be expected from the facts which have already existed, and from the importance of the Christian doctrine.

1. The gradual progress of Christianity is no objection to this fact. This is similar to the progress and advancement from less to greater perfection in everything which possesses vegetable or animal life. The same thing is observed in the arts, in civilization, in societies, and in individuals—and why should it not be admitted to have place in religion? There is indeed a general principle on which a gradual progression, both in the natural and moral world, is founded. The Almighty never employs supernatural means where the thing can be accomplished by those which are natural. This idea is of the most general extent through the whole of the present system of nature. The possibility of another plan could easily be admitted; but in this case there would be a total alteration of every part of the works of God or of man that we are acquainted with. In the same manner, if the religion of Christ had been irresistible, it would have totally altered its natural consequences. It was necessary, therefore, from the present condition of man, as an active, intelligent, and accountable being, that means should be employed; and wherever means are employed, the effects produced must be gradual, and not instantaneous.

2. Though the progress of a divine revelation be gradual, yet it is to be expected, from the wisdom and compassion of God, that it will still be advancing in the hearts of men, and over the world. In the first age of the church, the word of God, supported by miracles, and by the animated zeal of men, who spoke what they saw and heard, grew and prevailed. In this case supernatural means were necessary, because the prejudices of the world could not be subdued without them. It was the first watering of a plant which you afterwards leave to the dew of heaven. Miracles at the same time were employed only as the means of conviction; and they were not continued, because in this case they would have become a constant and irresistible principle, incompatible with the condition of man as a reasonable agent. After this power was withdrawn, there were many ages of ignorance and superstition in the Christian church. But what is necessary to be established on this subject is, not that the progress of Christianity has never been interrupted, but that on the whole it has been advancing. The effects of this religion on mankind, in proportion as it was received, were immediate and visible: It destroyed the gross superstition of idol-worship; it abolished the practice, which was general in the heathen world, of reducing to the lowest state of servitude the greatest part of our brethren: it softened the horrors of war even when the vices of mankind made defense necessary: it entered into social and private life; and taught men benevolence, humanity, and mercy. It is in these blessed effects that we can observe the progress of Christianity even to this day. Superstition and idolatry were soon engrained on the stem which our Saviour planted in the world; but the simplicity of the gospel has been gradually undermining the fabric of superstition; and the men who are most nearly interested in the deceit are now almost ashamed to show their faces in the cause. The practice of slavery has, generally speaking, been extinguished in the Christian world; yet the remains of it have been a disgrace to the Christian name, and the professors of that religion have now begun to see the inconsistency. War is not only carried on with less animosity, and less havoc of the human species; but men begin to cultivate more generally, and to delight in, the arts of peace. The increasing spirit of charity and benevolence, of which it were easy to give unexampled instances in the present age, is a decided proof of the increasing influence of Christianity. At the same time, if, instead of these general principles, we were to descend to private examples of infidelity or of wickedness, it would be easy to bring proofs in support of an opposite opinion; but the reasoning would by no means be equally conclusive; for if the general principles by which society is regulated be more liberal and merciful, it is evident that there is more goodness in a greater number of the human race. Society is nothing more than a collection of individuals; and the general tone, especially when it is on the side of virtue, which almost in every instance opposes the designs of leading and interested men, is a certain evidence of the private spirit. To show that this reformation is connected with Christianity, it is unnecessary to state any comparison between the influence of heathen and the influence of Christian principles; between civilization as depending on the powers of the human understanding, and on the efficacy of the word of God. The whole of this controversy may be appealed to an obvious fact, viz. that as any nation has come nearer to the simplicity of the gospel in the standard of its worship, it has been more possessed of those national virtues which we have ascribed to the influence of Christianity. This fact is worth a thousand volumes of speculation on this subject.

3. A revelation sanctioned by God, for a benevolent purpose, will be expected to produce effects corresponding to the wisdom which gave it, and to the purpose for which it is employed. It may be gradual; but it will be increasing, and it must increase, to the full harvest. He that has begun the good work will also finish it. It is reasonable to expect this illustrious success of the gospel, both from the nature of the thing, and from the prophecies contained in the sacred scriptures. The precepts of the gospel, in their genuine sense, are admirably calculated for the peace and welfare both of individuals and society. The greatest liberality of mind, the greatest generosity of temper, the most unbounded love, and the greatest indifference to the accumulation of this world's property, if they glowed from breast to breast, and operated with equal force on all men, would be productive of equal good and happiness to all. We are scarcely able to perceive the force of this at first view, because the deceit and imposition which yet exist in the world, prevent the operation of the best principles even in the best hearts. But in proportion to the improvement of mankind, what is their real interest, and what are the real objects of happiness, will gradually unfold. The contempt of vice will be greater in proportion to the fearfulness of it: for one villain gives countenance and support to another, just as iron sharpeneth iron. This opens to our view another fact connected with the practice of Christianity, namely, that the nearer it arrives to its perfect state, it will be the more rapid in its progress. The beauty of holiness will be more visible; and, in the strong language of the prophet, "the earth shall bring forth in one day, and a nation shall be born at once." This future perfection of the gospel is consistent with its nature and importance. We can scarcely believe that means so admirably adapted to the reformation of mankind should be without their effect; and if the most difficult part be already accomplished, we have no reason to apprehend that the scheme will not be completed. This fact is also clearly the subject of ancient prophecy. For "thus saith the Lord," I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream. And it shall come to pass, from one Sabbath to another, and from one new moon to another, shall all flesh come to worship before me, saith the Lord. Violence shall be no more heard in thy land, wasting nor destruction within thy border; but thou shalt call thy walls salvation, and thy gates praise." (H. lx. 18.)

Without entering more minutely on the prophecy already quoted from chap. xx. of the book of Revelation, it is sufficient to observe, that Dr Whitby, in his treatise on the millennium at the end of his commentary, proves, in the clearest manner, from the spirit of the passage and the similarity of the expressions with those of other prophets, that it refers to a state of the church for a thousand years, which shall be like life from the dead. The commencement of this period is connected with two events; the fall of antichrist, and the conversion of the Jews. The latter of these events must be considered as a key to all the prophecies concerning the millennium. As the Jews were the ancient people of God, and as their conversion is to be the previous step to the general knowledge of Christianity, the prophecies of the millennium have a chief relation to this important event. We have already observed, that God never interposes with miraculous power to produce what can be effected by natural means; and from what we know of human nature, we cannot but perceive that the conversion of the Jews will powerfully operate to the general conversion of mankind. Freed from those prejudices which now make them the objects of hatred in all nations, and fired with that zeal by which new converts are always actuated, they will preach the gospel with a fervour of which we, who have long been blest with its rays, can hardly form a conception; and, by their present dispersion over the whole earth, they will be enabled to adapt their instructions to every individual of the human race. human race in the language of his fathers. Indeed, if they are not at some future period to be employed by Providence for this purpose, it is difficult, if not impossible, to give any reason for their dispersed state and political existence. Just now it must be confessed that they are the most implacable enemies of the Christian name; but their conversion is not on that account more unlikely or improbable than were events which have taken place of nearly equal importance a very few years ago. On the whole, the perfection of Christianity is a doctrine of reasonable expectation to the church; and it is impossible for the advocates for natural religion to deny, that unlimited obedience to its precepts is consistent with the purest state of liberty and of happiness. This is the only millennium which the prophets and apostles, as we understand them, promise to the saints; but as men figuring in the very first ranks of learning have thought otherwise, we would not be too confident that our interpretation is just.

Such of our readers as wish for further information, will find it in the works of Mr Mede, bishop Newton, Dr Whitby, and Dr Gill; and to those matterly writers we refer them for that satisfaction which in such an article as this cannot be given.