now come to an account of the overthrow and final subjugation of the dragon, the old serpent, which is the devil.

Ver. 1-3. An angel descends from heaven, and binds the dragon; he then casts him out into the abyss (comp. Luke, viii. 31); and to this place he is confined for a certain period, here termed a thousand years. If we turn to Luke, x. 17—20, I think we shall find the Scripture had in view, in this first particular, by St. John: "And the seventy returned again,” it is said, “with joy, saying, Lord, even THE DEVILS ARE SUBJECT unto us through thy name. And he said unto them, I BEHELD SATAN AS LIGHTNING FALL FROM HEAVEN. Behold I give unto you power to tread on serpents and scorpions, and OVER ALL THE POWER OF THE ENEMY; and nothing shall by any means hurt you." In Matt. xii. 28, 29, we also have a passage which will afford us considerable light here; it is this: "But if I cast out devils by the Spirit of God, then the kingdom of God (in opposition to that of Satan) is come unto you. Or else how can one enter into a strong man's house, and spoil his goods, except he first BIND THE STRONG MAN? and then he will spoil his house." Compare Isaiah, xlix. 22-26. lxi. 1, &c.; Ps. xlv. 16. lxviii. 6. xci. 13, 14. cvii. 9, 10; Mark, iii. 27. vi. 7—13. xvi. 17, 18; Luke, xi. 20-22; John, xii. 31; Eph. ii. 2. vi. 12, 13, 16, &c. It is besides a remarkable fact, that not only were the devils subject to Christ and his Apostles, but among the Gentiles, where Satan's kingdom had hitherto been undivided and undisputed, no general, and, as far as we know, certainly no individual, resistance was made to the preaching of the Gospel. Where resistance was made, it was usually stirred up by the infidel Jews; and, in order to do this at Damascus, the authority of the chief priests was necessary; for without this, it is probable that Saul's efforts would have been unavailing. At Athens, indeed, Paul was disregarded and ridiculed, but he was not persecuted; and, if we may credit St. Luke, he actually made converts there, even in the Areopagus itself, (Acts, xvii. 34). During this period, therefore, the disciples may have been truly said to reign with Christ even among the Gentiles, (see 1 Cor. iv. 8), and, that this reign was undisputed: nor is it said that it was to cease with this period, but only that it should be disputed, in Satan's being loosed for a season,

which appears to have taken place under the general persecutions. Another consideration, and one of a most important character, is, the context is here manifestly symbolical, (not literal or explanatory), just as it is in the case of the twelve thousand out of every tribe being sealed (chap. vii.), and in the measurings made in chap. xi. Had commentators duly attended to this circumstance, this chapter would not have presented such difficulties as it appears to have done. If this be the case then, the period termed a thousand years, must commence sometime during the ministry of our Lord; for now was Satan bound or limited in power, and those held in bondage by him were set free for the first time, as far, at least, as Scripture touches on this question. Again, mention is made of a time termed by the Prophets the last days, the day of the Lord, that day, and the like. If we turn to the second epistle of St. Peter, chap. iii. ver. 3, we shall find it termed "the last days." In ver. 7, it is, unless I am very greatly mistaken, termed the day of judgment, &c. At ver. 4, some seem to have doubted whether any such period would ever arrive; and, in answer to this, we are told at ver. 9, that "the Lord is not slack (tardy) concerning his promise, as some men count slackness; but is long-suffering," &c. Again, ver. 8, it is said, that one day is with the Lord as a thousand years,* &c., i. e. it may signify any considerable

That the context of St. Peter relates to this period, there can be no doubt; and if so, it is not improbable St. John may have had this very passage in view when this Scripture was first indited. It is interesting to trace the state of opinion in these early times; and, in this point of view, the apocryphal and spurious gospels, &c. are valuable. In the Gospel of Nicodemus I find the great victory obtained by Christ over Satan, particularly after His death, much dwelt upon, which may perhaps be considered as illustrative of this point, (see Jones on the Canon, vol. ii. 308, &c.) See also Arethas from Andreas, who adds, on the number 1000: “Porrò mille, non omninò rationi consonum est, ut certum illum numerum accipiamus: sed millenarium numerum significare imaginamur, aut multitudinem, aut perfectionem. Mille itaque annos aut eos qui interfluunt à Christi adventu usque ad antichristi adventum (sive sint decies centum, sive etiam his pauciores) non est nostrum exacte cognoscere." The binding of Satan, too, he refers to Christ, and Luke viii. is cited, which he says points out the overthrow of idolatry, &c. with the spread of the divine will throughout the world, &c. The short season in which Satan is to be loosed, he compares with Matt. xxiv. 22. See also his Commentary on chap. xx. 7, 8, where he refutes the sensual millenarians; tom. ii. p. 816, ed. Par. 1631. Victorinus

period of time; and this is probably copied from Ps. xc. 4: "A thousand years in thy sight are but as yesterday,” &c. St. Peter appears to say, this period of expectation may seem long to you, and of its ever arriving the unbelievers may doubt; it is, however, still but short in the estimation of the Almighty, particularly as he has purposes of mercy to execute during its continuance. Its conclusion shall come, however, as "a thief in the night," (ver. 10), just as our Lord had predicted, (Matt. xxiv. 43–51. xxv. 1–7), and before this generation shall have passed away. This period, therefore, during which Satan is said to be bound, i. e. in which miraculous powers were exercised by the church, may very properly be termed a thousand years, in the highly figurative language of this book, just as the sealed out of every Jewish tribe were said to be twelve thousand. In both cases the language is symbolical, and a considerable number can only be meant. In that under consideration, both the commencement and the end may perhaps be determined with sufficient accuracy. We are next told, that at the conclusion of this period, Satan shall again be set at liberty;* but this is to continue only for a short season (Matt. xxiv. 22); which seems to have terminated with the general persecution. (See Matt. xix. 28; Luke, xxii. 28-30; 1 Cor. vi. 2, 3.)

here says: "Millenarium numerum perficiens, integrè creditur regnare cum Christo, et apud eum recte ligatus est diabolus. Qui vitiis et dogmatibus hæreticorum irretitus est, in eo solutus est diabolus....adveniente abominandi adventu," &c.

* Many intimations of this period may be collected both from the Old and New Testament. In Dan. viii. 23, it is said, "When the transgressors are come to the full." See also Amos, viii. 8, &c.; Micah, iii. 8-12. vii. 2-7; Zeph. i. iii. 7; Zech. xi. 4, &c. xiii. 2, &c.; Malachi, iv. 1, &c. (Euseb. Demon. Evang. lib. ii. cap. 1.) Matt. xxiv. 12: "And because iniquity shall abound," &c. See 2 Tim. iii. 1—5; 2 Thess. ii. 3—9: "Whose coming is after the WORKING OF SATAN." See ver. 11, 12; 2 Pet. ii. 1, &c.; iii. 3, 4, &c. whence it should seem that an extraordinary effort would be made by the enemy of man, commencing at some time about the end of the Apostles' ministration, and continuing for a considerable time afterwards. By the binding of Satan, therefore, seems to be intended, the extraordinary powers afforded to the Apostolic church, for the work of the ministry, (see 1 Cor. xii. 4—10, 28, &c.), for the edifying of the body of Christ, for building up his church. "All power," says our Lord, "is given unto me IN Go ye, therefore, and teach all nations, baptising

HEAVEN and IN EARTH.

4. The saints are now seen on thrones, exercising judgment, i. e. in their spiritual character judging the world.* The souls also of those who had experienced the first resurrection, and had thus revived and reigned with Christ during this period of expectation, but had been crowned with martyrdom, and in the commencement of this book (chap. vi. 9) are represented as calling for vengeance, are also seen.

5, 6. "This is the first resurrection.” Those who had become dead to the world, had been buried with Christ in baptism, and had risen with him in the renewal of their minds (see John, xi. 25, 26; Rom. vi. 3—11, &c.), may truly be said to be in this state; and that this is the sense here intended, the next verse (6) is sufficient to prove, where it is said, by way of explanation, generally: "Blessed and holy is he that hath part in the first resurrection; on such the second death hath no power, but they shall be priests of God and of Christ," &c., i. e. they who are thus reborn shall ever enjoy all the privileges of believers.+ (Comp. chap. i. 6; 1 Pet. ii. 5. with Luke, xxii. 29. See also chap. ii. 11. xxi. 8. and here, v. 14). It is said also (ver. 5): The rest of the dead lived not again, i. e. received not the Gospel, and with that a second birth during this period, but remained in a state of death, and open to the further attacks of the devil.

This passage appears to me to be nothing more than a

them in the name of the Father, and of the Son, and of the Holy Ghost. And, lo, I AM WITH YOU ALWAY, even unto the end of the world,” (îws tñs currsksías To aivos, until the completion of the age or dispensation). This is the first intimation we have of Christ's universal kingdom having taken place; from this time, therefore, it must have commenced; from this period to the end of the Jewish dispensation, during which this kingdom was to be set up and confirmed, and Christ be with his disciples in power, is the period of the scriptural millennium. By the loosing of Satan, seems to be meant the power afforded him to try this infant church, for the purpose, perhaps, of purging it, and of assuring future ages that the mighty power of God was now manifested. That these two periods did not commence together, we learn from the New Testament; and that Satan's power was not fully exerted till about or after the close of the apostolic age, is equally certain. The mystery of iniquity had indeed begun, and many believers had fallen; but its full force affected not only them, but the Jews and Gentiles also about that period. So we find, the Gospel is miraculously taught in all nations, a remnant of the Jews are saved; and then the trial commences,-the full power of Satan, in the Jew, the Roman, and the false teachers, is exerted to the utmost.

* So Arethas on this place.

+ So also Arethas on the passage.

citation from Dan. xii. 1, 2, &c. At verse 1, times of trouble, such as had never been witnessed, are predicted; during this, believers are to be delivered: and, as it has been cited by our Lord, and applied to the apostolic times, there can be no doubt that it must here be referred to the same period. At ver. 2, " Many," it is said, "of them that sleep in the dust of the earth shall awake; some to everlasting life, and some to shame and everlasting contempt." More literally, And many of the sleepers of the earth-dust shall awake; these to eternal life, but those to the reproaches of eternal contempt. It is then added: "And they that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness" (Lit. And the justifiers of many, or those who declare the many justified,) “as the stars for ever and ever.” Now, I cannot help thinking, that this must refer to the apostolic preaching; for they persevered in declaring, that it was now high time to awake out of sleep, and that justification unto life was open to all. But our Lord has cited a part of it, and this with reference to the erection of his kingdom: "Then," says he (Matt. xiii. 43), "shall the righteous shine forth as the sun in THE KINGDOM OF THEIR FATHER," &c. (See ver. 40 : ἐν τῇ συτελείᾳ τοῦ αἰῶνος τούτου: comp. Heb. ix. 26) which can with propriety be applied to none but the apostolic times; and if so, a spiritual resurrection, or a new birth to righteousness, must be meant both by Daniel and St. John and so Irenæus takes it: "Christus est lapis," says he, "qui præcisus est sine manibus, qui destruet temporalia regna, et æternum inducet, quæ est justorum resurrectio." Contra Hæreses, lib. v. cap. 26. See also Luke, ii. 34: κεῖται εἰς ΠΤΩΣΙΝ και ΑΝΑΣΤΑΣΙΝ (resurrection) πολλῶν. The language here used both by St. John and Irenæus, it ought to be observed, is purely symbolical; and therefore, according to our principles, ought to be interpreted as such. (See on chap. i. 3). Had this been always duly borne in mind, this passage would not have proved so fruitful a source of mistake as it has done both in ancient and modern times. But this is not the only thing to be wondered at here; we have another, equally remarkable, which originated in very ancient times, and has been carried down to the present day: I mean, with regard to the last four chapters of the work of Irenæus, just alluded to. That father, it should be remembered, is there