Commentary on Revelation, Vision 7 · Chapter 20 · Part 1 · Commentary · Section 2
II. Where theſe thouſand yeers have their beginning and ending.
Such as underſtand the thouſand yeers definitely, are diverſly minded about their beginning, as by and by I will ſhew. I ſuppoſe it beſt to take their beginning from the Angels deſcenſion: becauſe otherwiſe the determination of the thouſand yeers, ſo often repeated, ſhould be uncertaine and vaine: I ſay, in caſe they ſhould have an indeterminated beginning elſewhere: Now the deſcenſion of the Angell was in the Incarnation of the Son of God, as before we ſhewed. Notwithſtanding Satan was not bound preſently upon his Nativity: becauſe the Son of God did not immediatly exerciſe his power in his Child-hood. But the true beginning is underſtood from the cauſe, why the Dragon ſhould bee bound: which was: that he ſhould deceive the Nations no more: to wit, by keeping them in Paganiſme, Where we are to begin the thouſand yeers.and turning them from the Goſpell of Chriſt. Therefore when the Dragon began to deſiſt from deceiving the nations, then he was bound. Now he deſiſted from ſeducing the Nations any longer, not preſently, at the beginning of the Miniſtery, or Reſurrection of Chriſt, or of the preaching of the Apoſtles, (although the Angell did then begin to caſt the great chaine upon the Dragon) but eſpecially after the diſperſion of the Iewes, and the deſtruction of the Iewiſh Temple, and worſhip by the Romanes: for before that time, the beginnings of the Gentiles converſion to Chriſt were but ſmall: becauſe the Dragon never ceaſed to hinder the Gentiles from the Goſpell of Chriſt, by meanes of the turbulent Iewes, as the Hiſtory of the Acts of the Apoſtles teſtifies. But afterward, Ieruſalem being deſtroyed, the Iewes were rejected and diſſipated, and in their roome the Gentiles were called, and added to the Church, as Paul teacheth, Act. 13.46. Rom. 11.11. &c. Then at length it appeared that Satan was bound, becauſe he was not able to ſeduce the Nations any longer, or uphold Paganiſme. But that was in the yeer of our Lord LXXIII. This yeare therefore we make the beginning of the thouſand yeers of Satans binding.
From hence unto the Yeer of our Lord 1073. The end of the thouſand yeeres.are a thouſand yeers, at which time Pope Gregory VII. a Celtiberian Monke, and diabolicall Iugler, poyſoning Alexander II. invaded the Papacy by moſt wicked arts: who ſitting on the Papall Chaire, the devill began againe to be looſed, and to rage tumultuouſly, filling the Chriſtian world in a horrible manner with wars and ſlaughters, by the means of this his curſed inſtrument.
But thou wilt ſay; Whether the Dragon were bound in the firſt thouſand yeers.Did not Satan in the firſt three hundred yeers after the deſcenſion of the Angell, moſt cruelly afflict the Church by the Romane Tyrants: and in the three hundred following yeers, defiled the Chriſtian world with moſt groſſe hereſies: and in the four hundred ſucceeding yeers, raiſed up the Romane Antichriſt out of the bottomleſſe Pit, giving unto him his Throne and great power, working with all manner of unrighteouſneſſe and cruelty in the very heart of the Church? How then could Satan be ſaid to be bound theſe thouſand yeers, in which he raged ſo outragiouſly?
I anſwer: The binding of Satan (as before I ſaid) may not be abſolutely underſtood, as if he then could not, or did not hurt the Church at all, but reſtrictively unto the cauſe expreſſed in the Text, ſo farre as he was then reſtrained from ſeducing the Nations any longer, that they ſhould not embrace the Faith of Chriſt. To this binding of Satan it is ſufficient, that then he could not by the Tyrants, Iewes, or Philoſophers, hinder any longer the propagation of the Goſpell among all Nations. And therefore howſoever in great number, the Gentiles were converted to Chriſt, and Paganiſme every where decayed; yet no marvaile, though Satan did rage in his principall members, and breathed out threatnings by the Tyrants of the Romane Empire, and by Hereticks in the Church it ſelfe: Hence aroſe ſo many perſedutions of the Saints, and ſuch great conflicts of the Church with Hereticks; during ſixe hundred yeers: neither is it ſtrange that Antichriſt was then raiſed up by Satan: for ſeeing hee was bound himſelf, he gave his throne and power to Antichriſt, that the Beaſt might be the Vicar of the Dragon while he was in bonds, and the more furiouſly exerciſe all his power. Hence the Dragon is ſaid to have given his Throne to the Beaſt, Revelat. 13.2.
By which it plainely appeareth, how far theſe thouſand yeers do agree with, The comparing of the thouſand yeers with the 1260. dayes & 42. months.or differ from the 1260. dayes, and the 42. moneths, in which the Holy City is ſaid to be troden vnderunder foot by the Gontiles, Chapter 11.2. and the Beaſt was to rage, Chap. 13.5. In ſome part they agree: for in the laſt foure Ages of theſe thouſand yeers, thoſe 1260. dayes and 42. moneths began to run on: becauſe in them the Beaſt began to tread the Church under foot. But they differ, in that theſe thouſand yeers are referred to Satans binding: the 1260. dayes, and the 42. moneths to Antichriſts tyrannicall reigne: They are already ended, more then five hundred yeeres: theſe are not fully ended: becauſe the Beaſt hath as yet ſcarcely reigned a thouſand yeers.
Now thoſe things that are brought againſt this our opinion, Objections taken away.are eaſily taken away.
FIRST, the Order of the Propheſie is objected, viz. that the Dragon ſhall at length, after the Beaſt is caſt into the Lake of fire, be bound a thouſand yeers in the bottomleſſe Pit: but the caſting of the Beaſt, ſhall bee the ruine of the Papacy; Therefore the thouſand yeers ſhall not be begun, till at length after the ruine of the Papacy. But the major is denyed: becauſe the casting of the Beaſt into hell praecedes indeed the binding of the Dragon in order of the Viſion, but not in order of time: Before, I ſay, Iohn ſaw the Beaſt to be caſt into the lake, in the foregoing ſixt Viſion: being as it were the laſt Act of that Ʋiſion: but not in this laſt Ʋiſion, in which is now afterward related the binding of the Dragon, the which notwithſtanding praeceded the caſting of the Beaſt, or ruine of the Papacy many Ages, being as it were the firſt Act of this laſt Viſion. The plaine and forcing reaſon hereof is, that the Beast and Falſe-prophet ſhall not be aboliſhed, but by the brightneſſe of Chriſts comming to judgement. But it is abſurd to imagine that Satan ſhould be bound a thouſand yeers after the laſt Iudgement. The cauſe therefore of the errour is, that the diverſitie of that, and this Viſion, is not obſerved.
Secondly, they object: That if the thouſand yeers muſt begin from the deſtruction of Jeruſalem: then that time, in which Satan ſhall be again looſed, cannot be called a SHORT SEASON, becauſe it containeth above five hundred, yea about ſixe hundred yeeres. But the conſequence is denyed: for although the time of Satans looſing, hath now bin for theſe five Ages, and perhaps ſhall continue an Age or two more, even untill the end of the 1260. dayes, the which thing the Lord knoweth: Notwithſtanding we have a little before clearly demonſtrated, that it is rightly called a LITTLE SEASON, both in reſpect of God, as alſo in reſpect of the Dragon, and of the Ages paſt, and laſtly, and that indeed principally, in reſpect of the thouſand yeeres of Satans binding, then which that time ſhall be ſhorter, becauſe God will ſhorten thoſe dayes for the elects ſake.
Thirdly, they object: that ſuch as have not worſhipped the Beaſt, nor received his Character, ſhould not then reigne with Christ thoſe thouſand yeeres. But this is denyed: for the thouſand yeers were ended in Gregory VII. unto the time of which filthy Beaſt more then 460. yeeres of Antichriſts reigne were run on, during all which time very many Martyrs and Profeſſours worſhipped not the Beaſt and his Image. All theſe therefore after death, did according to their ſoules, live, By the figure called Synecdoche, a part is taken for the whole.and reigne with Chriſt in bleſſedneſſe thoſe thouſand yeeres, by a Synecdoche, becauſe they lived with Chriſt in the laſt foure hundred yeers of the ſaid thouſand. Now in verſe 4: I will plainly ſhew that this Synecdoche is neither unuſuall in common ſpeech, nor in Scripture, or that it derogates any thing from the happineſſe of the latter Martyrs. As therefore the Martyrs lived not altogether, or were all put to death at one time, but ſucceſſively: ſo alſo they began not altogether to live and reigne with CHRIST in Heaven, but ſucceſſively during thoſe thouſand yeeres.
Laſtly, It is objected, that the devill was not bound in thoſe firſt thouſand yeers, becauſe he ſeduced very many. But this was reſolved in the firſt Queſtion: for neither are we to imagine, that Satan was ſo bound, as that he could not ſeduce, or hurt none at all, neither by his Emiſſary Angels, or by other his inſtruments, as Tyrants, Hereticks, Antichriſt: but onelyonly (as it is expreſſed in the Text) that he ſhould not deceive the Nations any longer, that is, uphold Paganiſme, and hinder the courſe of the Goſpell among the Gentiles.
Thus I have laid downe my judgement, agreeing with other moſt learned Interpreters before me, as Bullinger, Junius, &c. not that I do tye any man unto it, but leave it to conſideration: but they who begin the thouſand yeeres from Chriſts nativity, as Aretius, or from his Reſurrection, as Chytraeus: or from the time of univerſall Chriſtianiſme under Conſtantine the Great, as Brightman, Napier, &c. although they differ a little in the termes, yet all have this common with us, that the firſt thouſand yeers from Chriſts birth is to be aſcribed to Satans impriſonment; and that the Dragon is now long agoe looſed out of priſon.
There are two other opinions of them, who referre the thouſand yeeres unto the laſt times, as if they were not yet begun. One of the old Chiliaſts, of which I will ſpeak afterward in verſe 5. The other new, of certaine learned brethren, that theſe thouſand yeeres, are not to begin till after the caſting of the Beast into the Lake of fire, that is, after the overthrow of the Papacy. Then they thinke that he ſhall be bound a thouſand yeers in the bottomleſſe Pit, and that the Martyrs which have beene ſlaine by Tyrants and Romiſh Popes, ſhall then corporally live again, and reigne with Chriſt in Heaven thoſe thouſand yeeres: and then at the end of theſe thouſand yeeres ſhall be the Reſurrection of all the reſt of the dead, and the laſt Iudgement.
Now what I thinke in this opinion to be wanting, I will here touch onelyonly in a generall way, reſerving the reſt to its place.
First, I cannot approve, that theſe thouſand yeeres are not as yet begun: nor paſt: becauſe two falſe Hypotheſes are ſuppoſed: One, that Satan hath not as yet bin bound, that he ſhould ſeduce the Nations no longer in Paganiſme, the which is repugnant to the Hiſtory. The other, that the world ſhould yet continue a thouſand yeers after the overthrow of Papacy, which is repugnant to the divine oracles, touching the aboliſhing of ANTICHRIST by the brightneſſe of Chriſts coming, after which, to expect a thouſand yeers in this world, to me feemes very abſurd.
They object that the Oracles of the Prophets are not yet fulfilled, Ierem. 30. and 31. Mich. 4.3. unto 8. & Mich. 5.9.15. the anſwer of Chriſt, Act. 1.6.7. & Mat. 23.28. Rom. 11.25.
But in all theſe, not to be tedious: I would firſt deſire them to ſeeke their thouſand yeers: Secondly, that they diligently conſider whether thoſe Oracles (ſpoken of in verſe fourth) are Propheſies touching the Kingdome of the Martyrs in Heaven, or not rather of Chriſts Spirituall Kingdome and State of the Church of the Goſpell on Earth, partly already fulfilled, and partly not, but in time to bee accompliſhed.
Secondly, that opinion contradicts it ſelfe. For it propoundeth, that the Pope before theſe thouſand yeeres ſhall be caſt into the Lake of fire, and that Popery ſhall be aboliſhed: and withall: that the Pope during the thouſand yeeres, ſhall by little and little gather his ſtrength, and at the end of the ſaid yeeres, joyne himſelfe with Pagan Kings, to make warre againſt the Saints. But how ſhall the Pope doe this, being in the Lake of fire?
They anſwer, that the ſame Pope indeed that is caſt into the Lake, ſhall not reaſſume ſtrength: but there may bee ſome other after him, who ſhall not bee aboliſhed till the brightneſſe of Chriſts comming.
But this is to dally in a ſerious matter. The ruine of the Papacy, in which they fixe the beginning of the thouſand yeers, we underſtand not to be the caſting of one or two of the Popes into the Lake, (for many are already caſt away) but the overthrow of the whole Papacy. Here then, let them explaine themſelves, whether they underſtand it of the overthrow of Papacy in part, or totally. If they underſtand it onelyonly in part, they muſt ſay, that Satan hath bin bound above an hundred yeers, becauſe, ſince that time Papacy hath gone to decay in Germany, and ſome other Kingdomes: which thing Bellarmin alſo confeſſeth: for, ſaith he, Bell. Lib. 3. de P.R. Cap. 21.from that time, ſince you affirmed the Pope to be Antichrist, his Empire hath beene ſo farre from encreaſing, that it hath alwayes more and more decreaſed. If of an univerſall or totall overthrow, how then ſhall the Beaſt gather ſtrength by little and little, eſpecially while he is in the lake of fire?
Thirdly, they take up another abſurdity againſt the Text, viz. that in the beginning of the thouſand yeeres, the Martyrs ſhall corporally live againe, and reigne with Christ a thouſand yeers: whereas the Text expreſſely ſpeaketh of their ſoules, not of the bodies of the Martyrs: neither ſaith it, that they lived again, or were raiſed up from death, but that they lived, of which in ver. 4.
Fourthly, they frame another abſurdity, in pretending a two-fold reſurrection of the dead: One of the Martyrs after the overthrow of the Papacy: the other, of the reſt of the dead, after the thouſand yeers reigne of the Martyrs: the which is contrary to an Article of our Faith: I beleeve the reſurrection of the fleſh, that is, of all the dead at the laſt day: and it is refuted by experience. Again, if they underſtand the overthrow of the Papacy in part, ſeeing this hath bin accompliſhed more then an hundred yeeres agoe: they muſt ſhew that the firſt bodily Reſurrection of the Martyrs is alſo paſt: If totall, ſeeing this ſhall not bee, but by the brightneſſe of Chriſts coming to Iudgement, they cannot deny that then the Martyrs alſo ſhall be raiſed with the reſt of the dead.
Fiftly, I know not how they can make their opinions hang together, for they ſay, that Chriſt ſhall come to Iudgement a thouſand yeers after the overthrow of Papacy: and that after thoſe thouſand yeers, Gog and Magog ſhall make warre againſt the Chriſtians. What? ſhall this warre be taken in hand after Chriſts laſt comming to Iudgement.
Laſtly, this opinion doth fully agree with the errour of the Chiliaſts, long agoe condemned by Chriſtians, (of which I will ſpeake by and by) viz. in this, that the world ſhall remaine a thouſand yeers after the aboliſhing of Antichriſt, directly contrary to the Apoſtle, 2. Theſſ. 2.8. affirming that Antichriſt ſhall bee overthrowne by the brightneſſe of Chriſts comming. And in that it imports two particular Reſurrections, contrary to the Scripture, touching the reſurrection of all the dead together at the laſt day: OnelyOnly herein it differs, Lib. 20. de C.D.C. 7.that it makes not the thouſand yeeres reigne (as they) Earthly but Heavenly: although Auguſtine confeſſeth that there were alſo among the Chiliaſts, ſome who beleeved, that the ſpirituall delights in that Sabbath, ſhould come to the Saints through the preſence of the Lord. But more ſhalbe ſaid of this opinion, in ver. 5.6. Theſe things therefore ſhall ſuffice, touching the Termes of the thouſand yeers. It followeth.