This subject produced a variety of arguments on both sides of the question; many of the preachers and people thought that an annual delegation of the general stewards of the circuits, to sit either in the conference or the district meetings, in order to assist in the disbursement of the yearly collection, the Kingswood School collection, and the preachers' fund, and in making new or revising old laws, would be a bond of union between the conference and connexion at large, and do away the very idea of arbitrary power among the travelling preachers. In order to facilitate this good work, many societies, in various parts of the kingdom, sent delegates to the conference held at Leeds in 1797: they were instructed to request, that the people might have a voice in the formation of their own laws, the choice of their own officers, and the distribution of their own property. The preachers proceeded to discuss two motions: Shall delegates from the societies be admitted into the conference? Shall circuit stewards be admitted into the district meetings? Both motions were negatived, and consequently all hopes of accommodation between the parties were given up. Several friends of religious liberty proposed a plan for a new itinerancy. In order that it might life, some of the societies petitioned to have preaching in their own chapels in church hours, and the Lord's supper administered by the travelling preachers. This request he generally refused, and, where it could be conveniently done, sent some of the clergymen who officiated at the New Chapel in London to perform these solemn services. At the first conference after his death, which was held at Manchester, the preachers published a declaration, in which they said that they would "take up the Plan as Mr. Wesley had left it." This was by no means satisfactory to many of the preachers and people, who thought that religious liberty ought to be extended to all the societies which desired it. In order to favour this cause, so agreeable to the spirit of Christianity and the rights of Englishmen, several respectable preachers came forward; and by the writings which they circulated through the connexion, paved the way for a plan of pacification; by which it was stipulated, that in every society where a threefold | majority of class-leaders, stewards and trustees desired it, the people should have preaching in church hours, and the sacraments of baptism and the Lord's supper administered to them. The spirit of enquiry being roused did not stop here; for it appeared agree- be carried into immediate effect, able both to reason, and the customs of the primitive church, that the people should have a voice in the temporal concerns of the societies, vote in the election of church officers, and give their suffrages in spiritual concerns. VOL. II. R they formed themselves into a regular meeting, in Ebenezer Chapel, Mr. William Thom being chosen president, and Mr. Alexander Kilham secretary. meeting proceeded to arrange the plan for supplying the circuits of The ۱ the Arminians are, but are chiefly under the direction or influence of their ministers or patrons. the new connexion with preachers; and desired the president and secretary to draw up the rules of church government, in order that they might be circulated through the societies for their approbation. Accordingly, a form of church government, suited to an itinerant ministry, was printed by these two brethren, under the title of "Outlines of a Constitution proposed for the Examination, Amendment, and Acceptance of the Members of the Methodist new Itinerancy." The plan was examined by select committees in the different circuits of the connexion, and, with a few alterations, was accepted by the conference of preach-on Mr. Whitfield's plan, was It is necessary to observe here, that there are many congregations in London, and elsewhere, who although they are called Methodists, yet are neither in Mr. Wesley's, Mr. Whitfield's, nor the new connexion. Some of these are supplied by a variety of ministers ; and others, bordering more upon the congregational plan, have a resident minister. The clergy of the church of England, who strenuously preach up her doctrines and articles, are called Methodists. A distinct connexion, up ers and delegates. The preachers and people are incorporated in all meetings for business, not by temporary concession, but by the essential principles of their constitution; for the private members chuse the class-leaders; the leaders' meeting nominates the stewards; and the society confirms or rejects the nomination. The quarterly meetings are composed of the general stewards and representatives chosen by the different societies of the circuits, and the fourth quarterly meeting of the year appoints the preacher and delegate of every circuit that shall attend the general conference. For a farther account of their sons in their societies are as fol formed and patronized by the late lady Huntingdon, and which still subsists. The term Methodist, also; is applied by way of reproach to almost every one who manifests more than common concern for the interests of religion and the spiritual good of mankind. principles and discipline, we must refer the reader to a pamphlet, entitled, "General Rules of the United Societies of Methodists in the new Connexion." The Calvinistic Methodists are not incorporated into a body as V. Methodists, numbers and success of. Notwithstanding the general contempt that has been thrown upon them, and the opposition they have met with, yet their numbers are very considerable. From the minutes of the conference of the Wesleyan Methodists held at Sheffield, July 29, 1805, it appears that the number of per low. In Great Britain 101,915; Ireland 23,321; Gibraltar 40; America (including 22,650 coloured people and blacks) 124,978. Total 250,254. Their labours have extended to Barbadoes, St. Vincent's, Dominica, St. Christopher's, Nevis, Antigua, St. Eusta-Life of Wesley; Macgowan's tia, Tortola, and St. Croix, where Shaver; Wesley's Works; Bengood has been done. Among the son's Vindication and Apology Calvinistic Methodists there areal- for the Methodists; Fletcher's so a considerable number of preach ers, whose congregations and societies are very extensive: some of their chapels in London are the largest and best attended in the world: it is almost incredible to see the numbers of people who flock to these places. As to their success in doing good, it is evident, that though many ignorant enthusiasts have been found among them, yet no people have done more to moralize mankind than they; nor have they rested there; they have not only contributed to render thousands better members of society, but been the instruments of promoting their spiritual and eternal interests. By simplicity of language, fervour of address, patience in opposition, unweariedness in labour, piety of conduct, and dependance on Almighty God, they certainly have been the means of doing as much or more real good than any other denomination whatever. A shrewd writer, therefore, who cannot be suspected of methodism, justly says, that these people have, in the last fifty years, instructed more of the lower orders of the people in the obligations of Christianity, and have called more from gross vice to piety and virtue, than the church has ever done since the reformation; while at the same time they have not cost government one farthing, but have been treated with insult and contempt. See History of Methodism; Gillie's Life of Whitfield, and Works; Coke's Works. METROPOLITAN, a bishop of a mother church, or of the chief church in the chief city. An archbishop. See articles BISHOP, EPISCOPACY. MILITANT, from militans, fighting; a term applied to the church on earth, as engaged in a warfare with the world, sin, and the devil; in distinction from the church triumphant in heaven. MILLENARIANS, or CHILIANISTS, a name given to those who believe that the saints will reign on earth with Christ a thousand years. See next article. MILLENNIUM, "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 blessed 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, Irenæus, 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 || and they sat upon them, and judgfollowing tenets: 1st, 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 the earth a thousand years. 2dly, 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. 3dly, That Christ shall then come down from heaven, and be seen on earth, and reign there with his servants. 4thly, That the saints, during this period, shall enjoy all the delights of a terrestrial paradise. These opinions were founded upon several passages in 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 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, ment 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, neither had received his mark upon their foreheads, nor 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." Rev. xx, 1 to 6. 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 pleasures 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 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 ground to believe that the church will arrive to a state of prosperity which it never has yet enjoyed, Rev. xx, 4, 7. Psal. lxxii, 11. Is. ii, 4. Is. xi, 9. Is. xlix, 23. Is us 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 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 this reign of Christ and resurrection of saints, alluded to in that passage, is only figurative; and that nothing more is meant than that, before the general judgment, the Jews shall be converted, genuine Christianity be diffused through all nations, and that Christ shall reign, by his spiritual presence, in a glorious manner. It will, however, be a time of eminent holiness, clear light and knowledge, love, peace, and friendship, agreement in doctrine and worship. Human life, perhaps, will rarely be endangered by the poisons of the mineral, vegetable, and animal kingdoms. Beasts of prey, perhaps, will be ex tripated, or tamed, by the power of man. The inhabitants of every place will rest secure from fear of robbery and murder. War shall be entirely ended. Capital crimes and punishments be heard of no more. Governments placed on fair, just, and humane foundations. The torch of civil discord will be extinguished. Perhaps Pagans, Turks, Deists, and Jews, will be as few in number as Christians are now. Kings, nobles, magistrates, and rulers in churches, shall act with principle, and be forward to promote the best interests of men: tyranny, oppression, persecution, bigotry, and cruelty, shall cease. Business will be attended to without contention, dishonesty, and covetousness. Trades and manufactories will be carried on with a design to promote the general good of mankind, and not with selfish interests as now. Merchandise between distant countries will be conducted without fear of an enemy; and works of ornament and beauty, perhaps, shall not be wanting in those days. Learning, which has always flou, rished in proportion as religion has spread, shall then greatly increase, and be employed for the best of purposes. Astronomy, geography, natural history, metaphysics, and all the useful sciences, will be better understood, and consecrated to the service of God; and I cannot 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 |