Commentary on Revelation, Vision 7 · Chapter 20 · Part 1 · Commentary · Section 3
TOƲCHING THE OPINION OF THE OLD CHILIASTS.
HAving expounded and vindicated the true meaning of this Propheſie, it remaineth in the laſt place to lay downe, and weaken the falſe opinion of the Old Chiliasts, who underſtanding this Propheſie corruptly according to the Letter, and not according to the Analogie of Faith, did thence invent this Jewiſh Fable, which Auſtin hath ſet forth in theſe words, Lib. 20. de C. D. C. 7. That as the world was created in ſixe dayes, and the ſeventh was a Sabbathiſme: ſo the world ſhould continue ſixe thouſand yeers: and afterward ſhould follow a Sabbathiſme in the laſt thouſand yeers, namely, by the Saints that ſhall riſe, and celebrate the ſame: which opinion he ſaith, might be ſomewhat tollerable, if it were beleeved in that Sabbathiſme, ſome ſpirituall delights ſhould come to the Saints through the preſence of the Lord. For we alſo were ſometime of this opinion, but ſeeing they affirme, that ſuch who ſhould riſe againe, ſhall enjoy carnall Feaſts, and eat and drinke beyond meaſure and modeſty, theſe things cannot be beleeved but by carnall men, and therefore ſuch as were ſpirituall, called them that believed theſe things CHILIASTS, being a Greek word, and by us may be rendred MILLENARIES.
The firſt Author of this opinion, Papias author of the Chiliaſts opinion.as Euſebius recordeth Lib. 3. Hiſt. Cap. 33. was Papias, whom Irenaeus and Hierom (at which I wonder) make to be a hearer of the Apoſtle Iohn: where as Papias himſelfe in the Preface of his worke confeſſeth, that he never heard or ſaw the Holy Apostles: but ſaith that he received this tradition from the Elders of the Apoſtles.
Now Euſebius alſo writeth of this Papias, that being pious, yet too credulous and of little ſoliditie, he tooke up many Fables for Apoſtolicall truths, becauſe he underſtood the Apoſtolicall Interpretations amiſſe, and that he became ringleader of the Chiliaſts error unto many who followed his traditions, among whom alſo was Irenaeus.
Hence almoſt all the Elder fathers, Many of the fathers held the opinion of the Chiliaſts.following the antiquity of the tradition and authority of ſo great a man, who was accounted a Diſciple of the Apoſtles, became Chiliaſts: IUSTINUS Martyr, dial: cum Tryphon: Judaeo. IRENAEƲS Lib. 5. Cap. quin que extremis, not long ſince publiſhed at Paris, and annexed (as a filthie clout) to his workes: but it had bin better they had buried the ſame in eternall oblivion, then to uncover the ſecret ſhame of ſo worthy a Father: NEPOS a Biſhop of Aegypt, whom DIONYSIUS ALEXANDRINVS refuted, as Euſebius writeth Lib. 7. Hiſt. C. 10. TERTVLLIAN: Lib. 3. Cont: marcion: Lactantius. lib. 7. inſtit. Cap. 23. diſputes at large of this Fable: VICTORINƲS PICTAVIENSIS in his Commentary on the Revelat. How uncertain the antiquity of tradition. and the authority of the fathers is.Austin alſo himſelfe in the aforeſaid place confeſſeth that hee ſometime held the ſame.
Hence all men may ſee how little is to be aſcribed to antiquitie of TRADITIONS, and the authority of the FATHERS. For antiquity without truth, What is it but the oldneſſe of errour? Who more ancient then Irenaeus? Hee writeth, that he was the hearer, or Diſciple of Papias, and Papias of the Apoſtles: Papias on the contrary denyes, that he heard or ever ſaw the Apoſtles with his eyes. (Behold antiquity without truth.) The ſaid Papias received the Chiliaſts Fable by tradition of the Elders, and drew many to embrace this errour by his authority. The fable of Antichriſts four yeeres reigne.And without doubt from the ſaid Author Irenaeus ſucked another fable (which by this means was generally received) touching Antichriſt, that hee ſhould reigne not fully foure yeeres in the end of the world: for the moſt ancient Writers were ignorant thereof. IVSTIN, the oldeſt Writer extant, affirmeth, that Antichriſt the man of ſinne, was already at the doore: Dialogo cum Tryphone.CLEMENT who wrote next to IVSTIN, hath not one word of Antichriſts three yeers reigne. Tertullian who lived at the ſame time affirmed that Antichriſt was neare at hand. Cyprian alſo next to the former writeth Lib. 5. Epiſt. 7. yee ought to know, hold, Libro Defuga perſecut.and certainly beleeve, that the day of triall is begun already, and that the decay of the world, and the time of Antichriſt draweth on: Ibid: Antichriſt commeth. Wherefore the Fables of Papias were not taken on till at length in latter Ages.
Furthermore the Chiliaſts Fable occaſioned many which diſ-approved the ſame, but were not able to refute it, to fall into another errour worſe then the former, affirming, that the Revelation was to bee rejected, as written by the Hereticke CERINTHVS. Among theſe were Cajus and others, touching whom (in EVSEBIVS) DIONISIVS ALFXANDRINVS ſpeaketh, who oppoſed NEPOS the Egyptian. Others on the contrary to keep up the authority of the Revelation, laboured to divide the opinion of Cerinthus and the Fathers, as if Cerinthus indeed maintained a voluptuous Millenary kingdom, full of luſt and riot. But the Fathers the ſpirituall delights of the Saints.
But Ribera affirmeth, Comm: in Apoc. 20. N. 26.that there was no difference betwixt the opinion of Cerinthus and the Fathers, becauſe Irenaeus, Tertullian, Lactantius, &c. wrote the ſame things about the Millenary Kingdome, which are contained in the opinion of Cerinthus. And this Dionyſius, and Caius alſo an old Writer affirmeth, Euſeb. Lib. 3. Hiſt. Cap. 28. however it be, the Chiliaſts opinion was by the Chriſtians condemned, for aſcribing to Chriſt contrary to the Scriptures, a voluptuous and earthly Kingdome, and for bringing in, contrary to the Apostolicall Faith, one (and ſo making a two-fold) Reſurrection after another: the which opinion how improbable it is, hath, I ſuppoſe, bin ſufficiently ſhewed: ſo as I truſt, that ſuch who think it ought again to be renewed (as far as concernes the latter part thereof) will, after the due conſideration of theſe things, in the fear of God (with Austin) change their opinion.
Now for the refuting of this old Fiction of the Chiliaſts (which Jerome in the life of Papias calleth a Jewiſh tradition) we may briefly obſerve, that it conſiſts neither with the preſent Viſion, nor with it ſelfe, nor with other Scriptures, nor Chriſtian beliefe. Now this (beſides what formerly hath bin ſpoken) I will ſhew by foure clear Arguments.
Firſt: I have made it manifeſt already, that the thouſand yeers of Satans binding, A refutation of the Chiliaſts errour by experience.and the Kingdom of the Martyrs with Chriſt in Heaven, (beginning from the overthrow of Ieruſalem, unto Gregory VII. that Romiſh Beaſt) are now paſt above 548. yeers. And yet there hath not bin any corporall Reſurrection of Martyrs, or Golden Kingdom of Chriſt on earth. The experience therefore which we now ſee (but the fathers could not) refuteth this Fiction.
Secondly, 2. From the text.That Millenarie Kingdom is expreſly aſcribed unto the ſoules of the Martyrs and Confeſſours, when (as Austin well obſerveth) they were not restored to their bodies. Then, I ſay, their ſoules ſate upon thrones, lived and reigned with Chriſt in thoſe thouſand yeeres: this therefore is not to be applied unto the Reſurrection of the body.
Thirdly: This errour, as ariſing from a falſe Chronologie, is plainely refuted: 3. From the erroneous chronologie.For the Chiliaſts following the erroneous computation of the Greekes, affirmed that Chriſt was born in 5199. yeer of the world: ſince which are paſt 1621. yeers, which number being added unto the former, would make 6820. yeers from the Creation. But thus not onelyonly the ſixt Millenary (or the thouſand yeers) which they aſcribe to the binding of Satan, ſhould bee paſt, but alſo there ſhould but a few yeers of the ſeventh Millenary, and their voluptuous Kingdome of the Saints with Chriſt, ſhould already have dured above eight hundred: the which is refuted by Hiſtory and experience, ſo that if Irenaeus, Tertullian, Lactantius &c. did now live, they ſhould bee neceſſitated to confeſſe that they much erred from the truth.
Laſtly the whole Scripture holds forth, IV. From the difficulties of the laſt times. Ioh. 18.36. Ioh. 18.20 Mat. 24.21 Luk. 18.8. 2. Tim 3.1that the laſt times ſhall not be voluptuous in the leaſt, but difficult and ſorrowfull unto the Church in this world: Beſides Chriſt did often foretell that his Kingdom ſhould not be earthly: My kingdome is not of this world. The world ſhall rejoyce, but yee ſhall mourne: In the world yee ſhall have tribulation. Then ſhalbe great tribulation, ſuch as was not from the beginning of the world unto this time. Watch therefore, that ye may be found worthy to eſcape all theſe things. When the ſonne of man commeth ſhall he finde Faith on the earth? Through manifold tribulations we muſt enter into the Kingdom of Heaven. This know that in the laſt dayes perilous (or difficult) times ſhall come, &c. Theſe and ſuch like teſtimonies of Scripture: which ſpeake of the afflicted ſtate of the laſt times, doe abundantly refute the Millenaries Fiction. Now wee goe forward with the Text.
6. Bleſſed and holy is hee that hath part] By an Exclamation he extolleth, and commendeth unto us the felicity, and neceſſity of the firſt Reſurrection, or ſpirituall living againe, by which of old thoſe Reſt of the dead in Paganiſme and Antichriſtianiſme, obſtinately refuſed to live againe: by which all, and they onelyonly ſhall be bleſſed and holy, Act. 8.21. Ioh. 13.8. What it is to have part in the firſt Reſurrection. The profitableneſſe & neceſſity of the firſt reſurrectionwho have part in the firſt Reſurrection. To have part in a thing, is to become partaker of that thing: as appeares from the contrary: Thou haſt neither part nor lot in this matter, ſaith Peter to Simon the hypocrite: And Chriſt to Peter, refuſing to be waſhed by him: If I waſh thee not thou bast no part with me, for, thou ſhalt not have no communion with me. Therefore to have part in the firſt Reſurrection, is to be partaker of the firſt Reſurrection, that is, through faith and repentance, to riſe from the death of ſinne unto newneſſe of Life with Chriſt. For we clearly ſhewed erewhile, that this first Reſurrection, is not of the body, but of the ſoule. By which we ſee the great benefit and excellency of the firſt Reſurrection: becauſe in it conſiſteth true bleſſedneſſe and holineſſe. The neceſſity alſo, becauſe no man ſhall bee bleſſed and holy without the ſame. But is it the cauſe of bleſſedneſſe? yea verily: not indeed the meritorious (for that Chriſt onelyonly is, for he hath merited bleſſedneſſe for us,) but cauſa ſine qua non, a cauſe without which it is not: for without holineſſe, which the firſt Reſurrection bringeth, Heb. 12.14no man ſhall ſee God: yea it is alſo the formall cauſe inchoated or begun. For the firſt Reſurrection is inchoated holineſſe, and part of the future bleſſedneſſe, which ſhall be perfected in heaven.
Hence firſt it followeth, that all having part in the firſt Reſurrection, that is, being truly born again in this life, ſhalbe bleſſed, and holy with Chriſt in the other Life: and on the contrary, that none which riſe not againe with Chriſt, unto newneſſe and holineſſe of life on Earth, ſhall be bleſſed and holy with Chriſt in Heaven: Lib. 20. de C. D. ca. 6.For none can belong unto this first Reſurrection, but ſuch as ſhalbe bleſſed for ever ſaith Auſtin. They therefore which have no part in the firſt Reſurrection, ſhall not bee partakers of bleſſedneſſe: for wee ſhall bee clothed upon with our houſe, if ſo bee that beeing clothed, we ſhall not bee found naked. 2. Corinth. 5.3.
Secondly it followeth, as before we proved, that the Firſt Reſurrection is not corporall, but ſpirituall: for if it were corporall, then by this Exclamation, all that ſhall be raiſed at the laſt day, ſhould be excluded from bleſſedneſſe, becauſe none of them ſhould have part in the firſt Corporall Reſurrection. But this is abſurd, becauſe in the laſt day, ſome ſhall riſe unto bleſſedneſſe, others unto eternall death. The reaſon of the conſequence is, becauſe all, and they onelyonly that have part in the Firſt Reſurrection ſhall be bleſſed.
All indeed thou wilt ſay, but not they onelyonly: Yea becauſe all, therefore onelyonly: for in an enunciation of the property touching the ſubject, or of the effect touching the cauſe without which it is not, or elſe an Antiſtrophe, ſuch as this is, not only a ſimple converſion and contrapoſition will hold, but a contrary ſenſe alſo, which begets excluſives: Bleſſed are they that have part in the firſt Reſurrection, therefore they that have no part in the firſt Reſurrection, are not bleſſed: which is of like force with the excluſive: OnelyOnly they that have part in the first Reſurrection are bleſſed: Pſ. 119.1. Pſal. 32 1. Rom. 4.7. Rev. 12.14 Rev. 19.9.like as it followeth: Bleſſed are the pure, therefore the impure are not bleſſed: Bleſſed are they whoſe ſinnes are forgiven: They therefore are not bleſſed whoſe ſins are not forgiven. Bleſſed are they that keep his Commandements: They therefore that do not keep them, are not bleſſed. Bleſſed are they that are called to the marriage Supper of the Lambe: therefore they who are not called, are not happy: and a thouſand ſuch like places are found in Scripture.
But perhaps thou wilt ſay, it will not hold: becauſe as in Chap. 1.3. a speciall bleſſedneſſe is promiſed to the keepers of the words of this Booke, ſo here alſo ſome speciall and eminent felicity of the Martyrs is commended, by which notwithſtanding other beleevers are no way deprived of their bleſſedneſſe. THIS is nothing: for they that keep not the words of this Booke, ſhall be deprived both of ſpeciall and common bleſſedneſſe. Therefore they onelyonly who keepe the words and Commandements of this Booke, are bleſſed: and ſo are they alone, who have part in the Firſt Reſurrection.
Lastly, either they onelyonly that have part in the firſt Reſurrection ſhall be bleſſed, or not they onelyonly. If they onelyonly, it confirmes, what we ſayd: If not onelyonly, then Bleſſedneſſe ſhall not be a ſpeciall priviledge of the Martyrs, agreeable to the justice of God, viz. that they who have ſuffered more then others, for the Confeſſion of Chriſt, ſhould bee longer in joy and glory: as before they ſaid. For either there ſhall be ſome other Mart…rs on earth in theſe thouſand yeers, who ſhall ſuffer as much, or more alſo for the Goſpell, at the hands of Antichriſt (regaining, as they ſay, his ſtrength) or of other enemies, then the former ſuffered by Romane Tyrants for the witneſſe of Jeſus: or elſe there ſhall be none. If ſome: then either theſe ſhal enjoy ſhorter happineſſe and glory in Heaven, which ſtands not (according to their opinion) with Gods juſtice: Or elſe it was not agreeable to his Iuſtice, that thoſe other ſhould enjoy longer happineſſe and glory. If there ſhal be no Martyrs, but that the Church Militant during the THOƲSAND YEERS ſhall be free from all hoſtile invaſion of the ungodly, living in peace and ſecurity, as they promiſe: then it followes, 1. Cor, 2.18that the Goſpell ſhall ceaſe to be the word of the Croſſe: and the true Oracles of Chriſt and his Apoſtles, touching the difficulties of the laſt times, Luk. 18.8. Mat. 10.34. Act. 14.22. 2. Tim. 3.1, &c. ſhall ceaſe.
Thirdly, we learne the certainty of the Salvation of all that are borne againe: for if all, and they onelyonly that have part in the Firſt Reſurrection, are bleſſed: and that none can belong unto the Firſt Reſurrection, but ſuch as ſhall be bleſſed for ever: then certainely all, and they onelyonly that are borne againe, ſhall infallibly obtain eternall bleſſedneſſe.
Ribera objects, that very many riſe againe from ſinne, and yet die againe, In cap. 20. N. 49.50.by their relapſe into ſinne, and ſo depart out of this life in their ſinne: Anſw. This is true of dogs and ſwine, returning to their vomit, and wallowing in filthineſſe: that is, of hypocrites, who in appearance indeed riſe againe from ſinne, and ſeem to others to be truly purged from the defilements of the world, but yet are not truly purged before God: which for the moſt part the event ſheweth: but of ſuch as are truly regenerate, and riſe againe from ſinne, it is ſaid: 1. Ioh. 3.9. Pſ. 37.24.Whoſoever is borne of God commits not ſinne: for his ſeed remaineth in him, and he cannot ſin, becauſe he is borne of God: And: Though the righteous fall, he ſhall not be utterly caſt downe: for the Lord upholdeth him with his hand.
On ſuch the ſecond death] He addes three cauſes or parts of their bleſſedneſſe, that have part in the firſt Reſurrection.
1. Becauſe the ſecond death hath no power on them.
2. Becauſe they ſhall be Prieſts of God, and Chriſt.
3. Becauſe they ſhall reigne with Christ a thouſand yeers.
Theſe are either the effects or conſequents of the firſt Reſurrection, and as it were the priviledges of the regenerate, firſt indeed, they are to be referred to the Martyrs, but ſecondly alſo unto all others that are partakers of the firſt Reſurrection, or ſpirituall living againe. For leaſt we ſhould ſay: ſhall the Martyrs alone live and reigne with Chriſt in bleſſedneſse? he extends the bleſſed life, the Prieſthood and Kingdome of Christ unto us alſo, pronouncing us bleſſed, and that indeed by a three-fold name, not the Martyrs (I ſay) alone, but whoſoever have part in the firſt Reſurrection: that by ſo many ſpurs as it were, he might ſtirre up all men unto the deſire and ſtudie of the First Reſurrection.
Therefore the firſt bleſſedneſſe of them that live againe, ſhall be an immunitie or ſecurity from the ſecond death: for they that have part in the First Reſurrection, on ſuch the ſecond death hath no power, that is, they can never periſh. For the ſecond death, is the caſting of the wicked, both in ſoule and body into hell fire, which ſhall be at the laſt day, as appeares ver. 14. Of which our Saviour in the the Goſpell: Mat. 10.28Feare him that can deſtroy both ſoule and body in hell. This otherwhere is called Eternall death: becauſe it ſhall be an eternall loſſe of life eternall, and an everlaſting torment in everlaſting fire. Here it is called the Second, to difference it from the Firſt: becauſe as the ſecond doth next, and certainly follow the firſt: ſo the ſecond death ſhall follow the firſt in order, and certainly, unleſſe the First Reſurrection come in between, and that deliverance from the Firſt death be obtained by Chriſt. Now before we ſhewed that the firſt death is a ſpirituall perdition of the Soule in ſinne, drawing with it temporall death as its neceſſary ſequell: Rom. 5.12This death entred into the world through ſin, and paſſed upon all men, for that all have ſinned. Therefore it hath power over all men, and it is univerſall, yet mutable through the Firſt Reſurrection, that is, true repentance and faith in Chriſt. But the ſecond death ſhall not have power over all, but them only whom it findes lying in the Firſt death: for theſe ſhall be throwne head-long from death into death: or rather the Second death ſhall be unto them an everlaſting continuation of the First death, and a horrible increaſing in eternall fire. But ſuch as through faith and true repentance, have riſen with Chriſt from the Firſt death, on them the ſecond death ſhall have no power: becauſe according to promiſe of the Goſpell, Ioh. 3.36. Ioh. 5.24.they that beleeve on the Sonne of God, do not come into condemnation, but are paſſed from death to life. Therefore the ſecond death ſhall not be univerſall, becauſe the Firſt reſurrection ſhall make the particularitie: yet it ſhall be immutable for ever, becauſe there can be no redemption from hell, but the ſmoake of their torment ſhall aſcend up for ever and ever. Pſal. 49.8. Rev. 14.11 Cont: Demetr:For after the departure out of this life, there ſhall be no more place of repentance: no effect of ſatisfaction: Here life is either loſt or kept, ſaith Cyprian.
Theſe things ought to awaken and raiſe up ſuch as lie in the death of ſinne: And on the contrarie, to confirme the aſſurance of their ſalvation, that are riſen with Chriſt. For if the ſecond death hath no power over them that have part in the First reſurrection, then certainly they need not fear condemnation, but may and ought to be certainlie perſwaded of their ſalvation.
But ſome may ſay, It is uncertaine, who truely have, and alwayes unto the end ſhall have part in the Firſt Reſurrection. Anſw. If it be uncertain to thee who haſt not taſted hony, whether it be ſweet or not: it is not therefore uncertaine to them who have taſted the ſame. So likewiſe, If the Firſt Reſurrection be uncertaine to them, which neither have, nor know the ſame: it is not therefore uncertaine to them which have it, and feele it in their hearts: for ſome apprehend not faith in their hearts, Lib. 13. de Trin. C. 2.but others do which have the ſame, ſaith Auſtin. And how ſhould ſuch be uncertaine of their new birth, who dayly endeavour, and deſire to die unto ſin, and to live unto Chriſt? They certainely who run on in all wickedneſſe, and as Peter ſaith walke in laciviouſneſſe, luſts, exceſſe of wine, revellings, banquettings, and abominable Idolatry, know that they doe ſuch things, yet out of an evill conſcience commit the ſame with great delight. And therefore why ſhould not ſuch, who by an earneſt deſire of minde reſiſt the concupiſcence of the fleſh, and labour by good workes to make their election ſure, know, feele, and be perſwaded (the Holy Ghoſt witneſſing the ſame to their Spirits) that they are children of God, and have part in the firſt Reſurrection? Furthermore, they which now have part in the Firſt Reſurrection, ſhall allwayes have part of the ſame unto the end: becauſe, To him that hath, ſhall bee given, Luke 8.18. Otherwiſe Iohn ſhould have done ill in ſaying, that they are bleſſed who have part in the firſt Reſurrection: which to thinke were blaſphemy: from the part therefore of the new birth which we have in this life, we may, and ought certainly to beleeve we ſhall have part in the life to come, that is, be eternally bleſſed.
Here again by this firſt priviledge of them that riſe againe, is ouerthrowne the Chiliaſts opinion, touching the firſt Corporall Reſurrection, as before wee touched. For if it ſhould be Corporall, and proper to the Martyrs, it would follow that the Martyrs alone ſhould bee free from the ſecond death: and that all the reſt in the Second Reſurrection ſhould remaine ſubject to the ſame, for as much as by this priviledge they alone are exempted from the power of the Second death, who have part in the Firſt Reſurrection. But this is wholly contrary to Faith and Charity.
But ſhall be Prieſts of God and of Chriſt] The ſecond part of bleſſedneſſe, and the ſecond priviledge of the regenerate, is that they ſhalbe Prieſts of God and Chriſt: XLI. Argument of Chriſts deity.Beza in the DATIVE, To God and to Chriſt, as it is Chap. 1.6. & 5.10. in the ſame ſenſe. He diſtinguiſheth God and Chriſt, not to ſeperate Chriſt from God, or to deny that he is God: but becauſe Chriſt the Mediatour hath made us Prieſts to God the father, Chap. 16. & 5.10. Yea hereby he plainely affirmeth Chriſt to be God, in that hee ſaith wee ſhall bee Prieſts both to God, and to Chriſt. Now we ſhall be Prieſts to none but to God. But what manner of Prieſts? Of this ſee Chap. 1. ver. 6. & Chap. 5.10. The future foreign ſhall be, denyeth not that now alſo the Faithfull are Prieſts of God: but noteth the continuation and conſummation of our Prieſtly dignity in the world to come.
Hence firſt it appeareth, ſeeing the Scripture extendeth the Spirituall-Prieſthood unto all the regenerate, that are waſhed from their ſinnes in the blood of Chriſt, 1. Pet. 2.5.9. Rev. 1.5.6. that this priviledge doth ſo agree unto the bleſſed Martyrs, as it derogates nothing from other Confeſſours and regenerate. Secondly, that for the ſame cauſe, the Firſt reſurrection v. 5. is not to be underſtood corporally but ſpiritually: becauſe otherwiſe the Martyrs alone ſhould become Priests of God and of Christ, in caſe they alone ſhould have part in the firſt Reſurrection.
And ſhall reigne with him a thouſand yeeres] The third bleſſedneſſe and priviledge of them that live againe, is to reigne with God and Chriſt a thouſand yeeres. foreign with him, ſaith he, to denote the unity of both perſons in the deity. XLII. Argument of Chriſts deity.But who ſhall reigne? The Martyrs onelyonly, or the other bleſſed alſo? In my former Edition, I reſtrained the ſame to the Martyrs from verſe 4. But having more ſeriouſly weighed the whole Epiphonema or exclamatory concluſion, I am forced to extend, as the Prieſt-hood and bleſſed Life, ſo the Kingdome generally unto all that have part in the firſt Reſurrection: that is, unto all the regenerate. And ſo much the words do demonſtrate, if well obſerved: For ſeeing John had ſaid before of the Martyrs in the Praeter Tenſe foreign They reigned with Christ: of theſe he now ſaith foreign They ſhall reign with him, in the future: Beſides, touching the Dragons binding, and the Martyrs reigning, he had before ſaid thrice with the Article foreign, Thoſe thouſand yeeres: Of theſe now hee ſaith indefinitely, They ſhall reigne foreign a thouſand yeeres. Hence I obſerve this diverſity, both in the perſons reigning, and in the thouſand yeeres: that John for the comfort of the reſt of the Saints, and bleſſed ones, doth in this verſe extend the Kingdome of the Martyrs with Chriſt, beyond the thouſand yeers before defined: as if he ſhould ſay: The ſoules indeed of the Martyrs lived and reigned with Chriſt thoſe thouſand yeers of Satans binding: but with them afterwards, others alſo having part in the firſt Reſurrection, ſhall as Prieſts of God and Christ reigne other thouſand yeeres, that is, for ever and ever, as is interpreted Rev. 22.5. Neither matters it, that alſo in ver. 2. he ſaid foreign a thouſand yeers, without an Article, and yet definitely: for no man but underſtands, that there it ought not to have bin ſaid with the Article foreign, Thoſe thouſand yeers: becauſe no mention was before made of a thouſand yeers. But afterwards, that we might not underſtand the thouſand yeers both of Satans binding, & of the Martyrs reign with Chriſt (in v. 3.4.5.) to be divers, but the ſame, it is ſaid rightly with the Article foreign thoſe thouſand yeeres: and for the ſame cauſe the Article foreign is againe repeated ver. 7. where he mentioneth the period or end of Satans binding.