Chapter 20 of 22

2Bound him. Christ by his Passion hath abridged the power of the Devil for a thousand years, that is, the whole time of the new Testament, until Antichrist's time, when he shall be loosed again, that is, be permitted to deceive the world, but for a short time only, to wit, three years and a half.Bound him. Christ by his Passion hath abridged the povver of the Deuil for a thousand yeres, that is, the vvhole time of the nevv Testament, vntil Antichrists time, vvhen he shal be loosed againe, that is, be permitted to deceiue the vvorld, but for a short time only, to vvit, three yeres and a halfe.

4I saw seats. St. Augustine (li. 20 de Civit. Dei c. 9) taketh this to be spoken, not of the last judgement, but of the Sees or Consistories of Bishops and Prelates, and of the Prelates themselves, by whom the Church is now governed. As the judgement here given, can be taken no otherwise better, then of that which was said by our Saviour Mat. 18. Whatsoever you bind in earth, shall be bound in heaven. and therefore the Apostle saith, What have I to do to judge of them that are without?I savv seates. S. Augustine ( li. 20 de Ciuit. Dei c. 9 ) taketh this to be spoken, not of the last iudgement, but of the Sees or Consistories of Bishops and Prelates, and of the Prelates them selues, by vvhom the Church is novv gouerned. As the iudgement here giuen, can be taken no othervvise better, then of that vvhich vvas said by our Sauiour Mat. 18. Whatsoeuer you binde in earth, shal be bound in heauen. and therfore the Apostle saith, What haue I to doe to iudge of them that are vvithout?

4And the souls. He meaneth (saith St. Augustine in the place alleged) the souls of Martyrs, that they shall in the mean time, during those thousand years, which is the time of the Church militant, be in heaven without their bodies, and reign with Christ. for, the souls (saith he) of the godly departed, are not separated from the Church, which is even now the kingdom of Christ. for else there should be kept no memory of them at the altar of God in the communicating of the body of Christ: neither should it avail to hasten to Baptism in the perils of death, for fear of ending our life without it: nor to hasten to be reconciled, if we fortune for penance or of ill conscience to be separated from the same body. And why are all these things done, but for that the faithful departed also be members of the Church? And though for an example the Martyrs be only named here, yet it is meant of others also that die in the state of grace.And the soules. He meaneth ( saith S. Augustine in the place alleaged ) the soules of Martyrs, that they shal in the meane time, during those thousand yeres, vvhich is the time of the Church militant, be in heauen vvithout their bodies, and reigne vvith Christ. for, the soules ( saith he ) of the godly departed, are not separated from the Church, vvhich is euen novv the kingdom of Christ. for els there should be kept no memorie of them at the altar of God in the communicating of the body of Christ: neither should it auaile to hasten to Baptisme in the perils of death, for feare of ending our life vvithout it: nor to hasten to be reconciled, if vve fortune for penance or of il conscience to be separated from the same body. And vvhy are al these things done, but for that the faithful departed also be members of the Church? And though for an example the Martyrs be onely named here, yet it is meant of others also that die in the state of grace.

5The rest lived not. The rest which are not of the happy number aforesaid, but lived and died in sin, reign not with Christ in their souls during this time of the new Testament, but are dead in soul spiritually, and in body naturally, till the day of judgement. St. August. ibidem.The rest liued not. The rest vvhich are not of the happie number aforesaid, but liued and died in sinne, reigne not vvith Christ in their soules during this time of the nevv Testament, but are dead in soule spiritually, and in body naturally, til the day of iudgement. S. August. ibidem.

3This is the first resurrection. As there be two regenerations, one by faith, which is now in Baptism: and another according to the flesh, when at the later day the body shall be made immortal and incorruptible: so there are two resurrections, the one now of the souls to salvation when they die in grace, which is called the first, the other of the bodies at the later day. St. August. li. 20 de Civit. c. 6.This is the first resurrection. As there be tvvo regenerations, one by faith, vvhich is novv in Baptisme: and an other according to the flesh, vvhen at the later day the body shal be made immortal and incorruptible: so there are tvvo resurrections, the one novv of the soules to saluation vvhen they die in grace, vvhich is called the first, the other of the bodies at the later day. S. August. li. 20 de Ciuit. c. 6.

6They shall be Priests. It is not spoken (saith St. Augustine li. 20 de Civit. c. 10) of Bishops and Priests only, which are properly now in the Church called Priests: but as we call all, Christians, for the mystical Chrism or ointment, so all, Priests, because they are the members of one Priest, of whom the Apostle Peter saith, A holy people, a kingly Priesthood. Which words be notable for their learning that think there be none properly called Priests now in the new Testament, no otherwise then all Christian men and women, and a confusion to them that therefore have turned the name Priests into Ministers.They shal be Priests. It is not spoken ( saith S. Augustine li. 20 de Ciuit. c. 10 ) of Bishops and Priests onely, vvhich are properly novv in the Church called Priests: but as vve call al, Christians, for the mystical Chrisme or ointment, so al, Priests, because they are the members of one Priest, of vvhom the Apostle Peter saith, A holy people, a kingly Priesthood. Vvhich vvordes be notable for their learning that thinke there be none properly called Priests novv in the nevv Testament, no othervvise then al Christian men and vvomen, and a confusion to them that therfore haue turned the name Priests into Ministers.

7Satan shall be loosed. In the whole 8 chapter of the said 20 book de Civitate Dei in St. Augustine, is a notable commentary of these words. Where first he declareth, that neither this binding nor loosing of Satan is in respect of seducing or not seducing the Church of God: proving that whether he be bound or loose, he can never seduce the same. The same, saith he, shall be the state of the Church at that time when the Devil is to be loosed, even as since it was instituted. the same hath it been & shall be at all time in her children that succeed each other by birth & death. And a little after. This I thought was therefore to be mentioned, lest any man should think, that during the little time wherein the Devil shall be loosed, the Church shall not be upon the earth, he either not finding it here when he shall be loose, or consuming it when he shall by all means persecute the same. Secondly he declareth, that the Devil to be bound, is nothing else but not to be permitted by God to exercise all his force or fraud in temptations: as to be loosed, is to be suffered by God for a small time, that is, for three years and a half, to practise and prove all his power and arts of temptations against the Church and her children, and yet not to prevail against them. Thirdly this Doctor sheweth by what great mercy our Lord hath tied Satan and abridged his power during the whole millenary or thousand years, which is all the time of the new Testament until then: & with what wisdom he permitteth him to break loose that little time of three years and six months, toward the later day, which shall be the reign of Antichrist. Lastly he sheweth what kind of men shall be most subject to the Devil's seduction, (even such as now by temptation of Heretics go out of the Church) and who shall avoid it. By all which we may confute divers false expositions of old & late Heretics. first, the ancient sect of the Millenaries, that grounded upon these thousand years named by the Prophet, this heresy, that there should be so many years after the resurrection of our bodies, in which we should reign with Christ in this world, in our bodies, in all delights and pleasures corporal, of meats, drinks, and such like, which they called the first resurrection. of which heresy Cerinthus was the author. Epiph. hær. 77. in fine. Jerome Comment. in c. 19 Mat. August. hær. 8 ad Quod-vult-Deum. Eusebius also (li. 3 historia c. 33) sheweth that some principal men were in part (though after a more honest manner concerning those corporal delicacies) of the same opinion by misconstruction of these words of St. John. Whereby we learn and all the world may perceive, the holy Scriptures to be hard, when so great clerks did err, and that there is no security but in that sense which the Church alloweth of. The late Heretics also by the said St. Augustine's words are fully refuted, affirming not only that the Church may be seduced in that great persecution of the Devil's loosing, but that it hath been seduced even a great piece of this time when the Devil is bound: holding that the very true Church may err or fall from truth to error and idolatry, yea (which is more blasphemy) that the chief governor of the Church is Antichrist himself, and the very Church under him, the whore of Babylon: and that this Antichrist, (which the Scriptures in so many places, and here plainly by St. Augustine's exposition, testify, shall reign but a small time, and that toward the last judgement,) hath been revealed long sithence, to be the Pope himself, Christ's own Vicar, and that he hath persecuted the Saints of their sect for these thousand years at the least. Which is no more but to make the Devil to be loose, and Antichrist to reign the whole thousand years, or the most part thereof, that is, almost the whole time of the Church's state in the new Testament: (which is against this and other Scriptures evidently, appointing that, to be the time of the Devil's binding:) Yea it is to make Antichrist and the Devil weaker toward the day of judgement then before, and the truth better to be known, and the faith more common, the nearer we come to the same judgement: which is expressly against the Gospel, and this prophecy of St. John. We see that the sects of Luther, Calvin, and other, be more spread through the world then they were ever before, and consequently the Pope and his religion lessened, and his power of punishing (or, as they call it) persecuting the said Sectaries, through the multitude of his adversaries, diminished. How then is the Pope Antichrist, whose force shall be greater at the later end of the world, then before? or how can it be otherwise, but these Sect-Masters should be Antichrist's near precursors, that make Christ's chief Ministers & the Church's chief governors that have been these thousand years and more, to be Antichrists: and themselves and their sects to be true, that come so near the time of the Devil's loosing and seduction & of the personal reign of Antichrist?Satan shal be loosed. In the vvhole 8 chapter of the said 20 booke de Ciuitate Dei in S. Augustine, is a notable commentarie of these vvordes. Vvhere first he declareth, that neither this binding nor loosing of Satan is in respect of seducing or not seducing the Church of God: prouing that vvhether he be bound or loose, he can neuer seduce the same. The same, saith he, shal be the state of the Church at that time vvhen the Diuel is to be loosed, euen as since it vvas instituted. the same hath it been & shal be at al time in her children that succede eche other by birth & death. And a litle after. This I thought vvas therfore to be mentioned, lest any man should thinke, that during the litle time vvherein the Diuel shal be loosed, the Church shal not be vpon the earth, he either not finding it here vvhen he shal be loose, or consuming it vvhen he shal by al meanes persecute the same. Secondly he declareth, that the Diuel to be bound, is nothing els but not to be permitted by God to exercise al his force or fraude in tentations: as to be loosed, is to be suffered by God for a small time, that is, for three yeres and a halfe, to practise and proue al his povver and artes of tentations against the Church and her children, and yet not to preuaile against them. Thirdly this Doctor sheweth by vvhat great mercie our Lord hath tied Satan and abridged his povver during the vvhole millenarie or thousand yeres, vvhich is al the time of the nevv Testament vntil then: & vvith vvhat vvisedom he permitteth him to breake loose that litle time of three yeres and sixe moneths, tovvard the later day, vvhich shal be the reigne of Antichrist. Lastly he sheweth vvhat kinde of men shal be most subiect to the Diuels seduction, ( euen such as novv by tentation of Heretikes goe out of the Church ) and vvho shal auoid it. By al vvhich vve may confute diuers false expositions of old & late Heretikes. first, the auncient sect of the Millenaries, that grounded vpon these thousand yeres named by the Prophet, this heresie, that there should be so many yeres after the resurrection of our bodies, in vvhich vve should reigne vvith Christ in this vvorld, in our bodies, in al delites and pleasures corporal, of meates, drinkes, and such like, vvhich they called the first resurrection. of vvhich heresie Cerinthus vvas the author. Epiph. hær. 77. in fine. Hiero. Comment. in c. 19 Mat. August. hær. 8 ad Quod-vult-Deum. Eusebius also ( li. 3 historia c. 33 ) sheweth that some principal men vvere in part ( though after a more honest maner concerning those corporal delicacies ) of the same opinion by misconstruction of these vvordes of S. Iohn. Vvhereby vve learne and al the vvorld may perceiue, the holy Scriptures to be hard, vvhen so great clerkes did erre, and that there is no securitie but in that sense vvhich the Church alloweth of. The late Heretikes also by the said S. Augustines vvordes are fully refuted, affirming not only that the Church may be seduced in that great persecution of the Diuels loosing, but that it hath been seduced euen a great peece of this time vvhen the Diuel is bound: holding that the very true Church may erre or fall from truth to errour and idolatrie, yea ( vvhich is more blasphemie ) that the cheefe gouernour of the Church is Antichrist him self, and the very Church vnder him, the vvhore of Babylon: and that this Antichrist, ( vvhich the Scriptures in so many places, and here plainely by S. Augustines exposition, testifie, shal reigne but a small time, and that tovvard the last iudgement, ) hath been reuealed long sithence, to be the Pope him self, Christs ovvne Vicar, and that he hath persecuted the Saincts of their secte for these thousand yeres at the least. Vvhich is no more but to make the Diuel to be loose, and Antichrist to reigne the vvhole thousand yeres, or the most part thereof, that is, almost the vvhole time of the Churches state in the nevv Testament: ( vvhich is against this and other Scriptures euidently, appointing that, to be the time of the Diuels binding: ) Yea it is to make Antichrist and the Diuel vveaker tovvard the day of iudgement then before, and the truth better to be knovven, and the faith more common, the neerer vve come to the same iudgement: vvhich is expresly * against the Gospel, and this prophecie of S. Iohn. Vve see that the sectes of Luther, Caluin, and other, be more spred through the vvorld then they vvere euer before, and consequently the Pope and his religion lessened, and his povver of punishing ( or, as they call it ) persecuting the said Sectaries, through the multitude of his aduersaries, diminished. How then is the Pope Antichrist, vvhose force shal be greater at the later end of the vvorld, then before? or how can it be othervvise, but these Sect-Maisters should be Antichrists neere precursors, that make Christs cheefe Ministers & the Churches cheefe gouernours that haue been these thousand yeres and more, to be Antichristes: and them selues and their sectes to be true, that come so neere the time of the Diuels loosing and seduction & of the personal reigne of Antichrist?

8The camp of the Saints. St. Augustine in the said 20 book de Civit. Dei cap. 11. It is not, saith he, to be taken that the persecutors shall gather to any place, as though the camp of the saints or the beloved city should be but in one place, which in deed are no other thing but the Church of Christ spread through the whole world. And therefore wheresoever the Church shall then be (which shall be in all Nations even then, for so much is insinuated by this latitude of the earth here specified) there shall the tents of saints be, and the beloved city of God, and there shall she be besieged by all her enemies, which shall be in every country where she is, in most cruel and forcible sort. So writeth this profound holy Doctor. Whereby we see, that, as now the particular Churches of England, Scotland, Flanders, and such like, be persecuted by their enemies in those countries, so in the time of Antichrist, the Churches of all Nations, as of Italy, Spain, France, and all other which now be quiet, shall be assaulted as now the foresaid are, and much more, for that the general persecution of the whole, shall be greater then the particular persecution of any Churches in the world.The campe of the Saincts. S. Augustine in the said 20 booke de Ciuit. Dei cap. 11. It is not, saith he, to be taken that the persecutors shal gather to any place, as though the campe of the saincts or the beloued citie should be but in one place, vvhich in deede are no other thing but the Church of Christ spred through the vvhole vvorld. And therfore vvheresoeuer the Church shal then be ( vvhich shal be in al Nations euen then, for so much is insinuated by this latitude of the earth here specified ) there shal the tents of saincts be, and the beloued citie of God, and there shal she be besieged by al her enemies, vvhich shal be in euery countrie vvhere she is, in most cruel and forcible sort. So vvriteth this profound holy Doctor. Vvhereby vve see, that, as novv the particular Churches of England, Scotland, Flanders, and such like, be persecuted by their enemies in those countries, so in the time of Antichrist, the Churches of al Nations, as of Italie, Spaine, France, and al other vvhich novv be quiet, shal be assaulted as novv the foresaid are, and much more, for that the general persecution of the vvhole, shal be greater then the particular persecution of any Churches in the vvorld.

9There came down a fire. It is not meant of the fire of Hell (saith St. Augustine ib. c. 12) into which the wicked shall be cast after the resurrection of their bodies, but of an extraordinary help that God will send from heaven, to give succour to the Saints of the Church that then shall fight against the wicked: or, the very fervent and burning zeal of religion and God's honour, which God will kindle in the hearts of the faithful, to be constant against all the forces of that great persecution.There came dovvne a fire. It is not meant of the fire of Hel ( saith S. Augustine ib. c. 12 ) into vvhich the vvicked shal be cast after the resurrection of their bodies, but of an extraordinarie helpe that God vvil send from heauen, to giue succourse to the Saincts of the Church that then shal fight against the vvicked: or, the very feruent and burning zeale of religion and Gods honour, vvhich God vvil kindle in the hartes of the faithful, to be constant against al the forces of that great persecution.

12Another book. This is the book of God's knowledge or predestination, wherein that which before was hid to the world, shall be opened, and wherein the true record of every man's works shall be contained, and they have their judgement diversely according to their works, and not according to faith only, or lack of faith only. for, all infidels (as Turks, obstinate Jews, and Heretics) shall never come to that examination, being otherwise condemned.An other booke. This is the booke of Gods knovvledge or predestination, vvherein that vvhich before vvas hid to the vvorld, shal be opened, and vvherein the true record of euery mans vvorkes shal be conteined, and they haue their iudgement diuersly according to their vvorkes, and not according to faith only, or lacke of faith only. for, al infidels ( as Turkes, obstinate Ievves, and Heretikes ) shal neuer come to that examination, being othervvise condemned.