The General History of the Christian Church ... chiefly deduced from the Apocalypse of St. John ... By Sig. Pastorini [a pseudonym of Charles Walmesley, Bishop of Rama].

Front matter

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Preface

Dr. Walmesley was born in the year 1721, in some part of England. With his parentage we are not made particularly acquainted — but, we may presume on its respectability, on account of the high literary accomplishments which had been bestowed on him early in life. Gifted with abilities of the first order, and with a heart formed for piety and virtue, he dedicated himself; at an early period of his youth, to the study and practice of religion. His attainments in sacired literature, and in mathematical and astronomical investigations, soon became conspicuous. The former obtained for him the degree of Doctor of Divinity in the University of Paris. At the age of thirty-five, he was elevated to the episcopal dignity. He was also a member of the learned congregation of Benedictins. His valuable contributions to the Philosophical Transactions in the years 1745, 6, 7, &c. — and his joint labours in correcting the old style in 1752, exhibit, altogether, very ample proofs of his mathematical learning. Before his return to England, on the close of his collegiate course, he visited many parts of the Continent. During his travels, he wrote several learned tracts. To the loss, however, of the literary world, his manuscripts were unfortunately consumed by the fire, which broke out at Bath, some years since. In that city he died, in the 76th year of his age, and 40th of his episcopacy, having serenely closed a holy life, which gave fresh odour to sanctity, — and new lustre to virtue, to religion, and to learning.

THE AUTHOR'S INTRODUCTION.

The Book of the Apocalypse, according to that learned interpreter of the Scriptures, St. Jerom, " contains an infinite number of mysteries relating to future times." Lib, L contra Jovin. " The Apocalypse," says St. Austin, " is a prophecy of what is to happen from the first coming of Christ upon earth, to his second coming at the last day." De. Civ. Dei. 1, 2. c. 8. Some modern writers hold the same opinion. Besides these authorities, our own study of that mysterious book, diligently pursued, has entirely prevailed on us to espouse the same sentiments. The Apocalypse exhibits, in general, a summary of the whole history of the Christian Church, from the date of its birth to its triumphant and glorious state in Heaven after the close of time. This is the foundation of the present work, and we hope the attentive reader, when he has considered the whole, will approve our sentiments and applaud our endeavours. He may perhaps then join us in thinking, that the celebrated commentators, Bossuet and Calmet, have too much contracted this admirable Prophecy by confining the contents to so short a period as the four first centuries of the Christian sera, and applying the whole, except the two last chapters, to the persecutions which the Church suffered from the pagan Roman Emperors, and to the destruction of the Roman empire. For this reason, the two above-mentioned authors have often been obliged to wrest the text, and give it a forced and improbable explication, to bring it within their system. On the same account, they have derogated from the dignity and precision of that prophecy, by applying several texts to the same event ; whereas, whoever looks attentively into the tenor of the Apocalypse, will perceive that St. John's precision and brevity are such, that he never repeats the same thing.

For the unfolding of the different parts of the Apocalypse, we have followed, in general, the plan laid down by Mr. De la Chetardie towards the close of the last century, as it has since been improved by a late French commentator on the scripture. It consists in a division of the whole Christian aera, to the end of time, into seven Ages, corresponding to the seven

Seals, seven Trumpets, and seven Vials mentioned in the Apocalypse ; so that to each belong a Seal, Trumpet, and Vial. But in the application of the Prophecies contained under these Seals, Trumpets, and Vials, as well as in other parts of the Apocalypse, we have frequently deviated from the above-named writers, to substitute what we thought a more genuine explication. It must then be observed, that an age and a century must not here be taken for synonymous terms ; butby an age in this history we shall understand one of the seven divisions of time above-mentioned ; neither are these divisions of time equal.

From the preceding observations it follows, that Christ divides the history of his Church into seven periods, in each of which he describes three different sorts of transactions under the respective Seal, Trumpet, and Vial. The Lamb holds a book sealed with seven Seals, which he opens one after another. This book contains the history of the formation and propagation of Christ's Church, together with the opposition made to the establishment of it; and apart of this account is disclosed at the opening of each Seal. To every Seal corresponds a Trumpet, which is sounded by an angel. The sound of a trumpet naturally indicates an alarm, and such is the nature of the Trumpets in the Apocalypse. They always announce events that are alarming to the Church, such as persecutions, intestine convulsions occasioned by heretics, &c. After the Trumpets follow the Vials of the wrath of God. These convey the punishments which Christ inflicts on the enemies of his people. Hence it appears that the Seals, Trumpets, and Vials, unfold the three kinds of events, which distinguish each age of the Christian Church. One may remark in the history of the Jews, that nearly the same sort of economy was observed in the divine dispensations towards that people. They were favoured with the special assistance of God, but they had also their trials, persecutions, &c. and at other times they saw their enemies laid prostrate by the divine hand before them.

When almighty God thinks fit to reveal future events, he generally expresses them in obscure terms that leave the meaning more or less uncertain. This seems to be done in order to prevent the daring presumption of some men, who might attempt, if the prophecies were clear, to obstruct and hinder their accomplishment. Others of mankind of a more timorous disposition, would be alarmed and over much terrified at disasters which they foresaw were impending upon them. On another hand, if futurity was clearly foretold, it might seem to intrench upon that liberty, which God had been pleased to grant to man, of directing his own conduct and actions. For these reasons, the generality of prophecies are covered with a veil of darkness and uncertainty. Obscurity is therefore a general characteristic of prophecy, but it is peculiarly so of the Apocalypse, as every commentator has acknowledged. This book appears at first sight impenetrable. Let any one dip into it without having a key to open to him the meaning, and he will see nothing but a continued series of the most mysterious enigmas. Hence it has happened that so many different explanations have been invented. But the same obscurity was the occasion, that the ancient Fathers were so sparing in their interpretations of this prophecy. They have here and there explained a particular passage, without attempting the whole, and sometimes only given a moral exposition of it. But in this we need not wonder, because as the Apocalypse is the history of Christ's Church through the whole time of its existence, so few events had happened when they wrote, that the greatest part of the book must have appeared to them inexplicable. Hence we see the advantage of the present times for unravelling the mysteries of the Apocalypse, when so considerable a share of them has been fulfilled. Whoever looks back into the history of the Church, and compares attentively the facts with the expressions of St. John, will see a distinct analogy and connexion between them. It must however be allowed, there remain yet very many obscurities, which if we have not always sufficiently cleared, w T e hope the indulgent reader will consider the difficulty and excuse the defect.

The principal help for removing the obscurities of the Apocalypse arises from a right understanding of its general tendency. If a wrong system be adopted, the difficulty of reconciling the different parts of the prophecy become insuperable : and this has appeared fully in the attempts of several interpreters. But when the plan of the book is discovered and ascertained, the difficulties decrease and the obscurities gradually disappear. Thus a surprising light breaks in upon the Apocalypse, when we view it as the History of Christ's Church divided into seven periods or ages, as we have above explained. A second means of removing difficulties is, the taking notice of the order of the different parts that compose this prophetic book. St. John gives all the seals together, then all the trumpets, and lastly the vials in the same manner.

Under the seven seals a series of transactions is related which belong to the seven successive ages of the Church, and which terminate with the great day of judgment. The same course is observed in the trumpet and the vials. But we must however remark, that, after finishing with the trumpets, he does not proceed immediately to the vials: nevertheless he observes the same rule, namely, in returning, after the seventh trumpet, to relate a new series of events, but which are confined to the first, third, sixth, and seventh ages ; these ages being the most interesting to the Church, as the three first of them exhibit the history of idolatry, and the last or seventh relates to the general judgment. This narrative is given in the chapters xii. xiii. xiv. and as it is joined to that of the trumpets, it partakes of the nature of them, that is, it describes events that are alarming to the Church, with the addition however of some incidents or promises that administer comfort in those alarming circumstances.

The prophet, having thus carried us on to the end of time, begins again with the first age, and rehearses under the seven vials, in chap. xv. xvi. a new course of transactions that runs through all the seven ages. This narrative being terminated, he returns back, as he had done after the account of the trumpets, to a new course of history, relating to the first, third, sixth, and seventh ages, beginning at chap. xvii. and ending with verse 10th of chap. xix. This piece of history is of such a nature as agrees with that of the vials to which it is joined, that is, it is a rehearsal of divine punishments ; to which are annexed exultations on these victories of Christ over his enemies. This being done, the prophet, according to his custom, begins again a new narrative of events, of the same nature as the preceding, and which also belong to those interesting ages, the first, third, sixth and seventh. This narrative begins at verse 11th of chap. xix. and continues to the end of chap. xx. Finally, the two last chapters conclude the prophecy, with an account of the other world, as it will be after the close of all time. Hence then appears the order observed in this incomparable prophecy of the Apocalypse. As the whole History of the Church, therein contained, is divided into seven Ages, so it is related, not indeed all that part together which belongs to each age, but in seven different series of events, six of which reach from the first age to the last day, and the seventh is the description of the next world. The first of these series is given under the seals, the second under the trumpets; the third in the chapters xii. xiii. xiv. the fourth under the vials ; the fifth in chapters xvii. xviii. and part of chapter xix ; the sixth in the rest of chapter xix. and in chapter xx. ; and the seventh in chapters xxi. and xxii. This sevenfold division is conformable to the constant use made in the Apocalypse of that mysterious number seven, as, of seven seals, seven trumpets, seven vials, seven churches, seven candlesticks, seven spirits, &c.

It is plain from this disposition of the plan of the Apocalypse, that it is necessary to transpose many things in order to form a regular narration : for, as St. John so often travels through the whole period of the Christian aera, at each time relating only a part of the transactions, we are obliged to collect from different parts of the book all those facts that belong to the same age. And we may observe, that the prophet is the most copious upon four of the seven ages, viz. the first, third, sixth, and seventh, as being the most interesting to the Church, and most remarkable for their transactions.

Another help which we found for clearing up obscurities was, a very strict attention to the tenor of the text. The extraordinary nicety in the expressions, the sudden change of tense in the verbs, of number in the nouns, general words used in particular senses, the addition or omission of a word, with several such circumstances, are of* great consequence for discovering the true sense, and have not been by the generality of interpreters sufficiently attended to ; which indeed we may not wonder at, as such minute particularities are not generally expected, and there never has been seen a book written with that comprehensive precision and exact nicety which are observable in the Apocalypse. , ; . «j

In composing this work we have freely made use of other authors, where we liked their opinions ; and we hope to incur no censure, when on other occasions we have substituted our own. — Some few passages of the Apocalypse have been generally understood in the same sense by all the ancient fathers of the Church and modern Catholic interpreters ; to these we havesciupulously adhered, and founded our interpretation on their testimony. In other places, where former writers took the liberty of interpreting and differed in their expositions, we have likewise thought it lawful to use the same liberty. We hope for indulgence, if in some few instances we appear to have applied the text of the ancient prophets to what they have not usually been applied. This freedom, we presume, is allowable, when the sense of the texts has never been fully settled. And here we cannot but remark that, whoever will take the pains to study the Apocalypse, we apprehend he will perceive that it throws a new light upon several dark passages of the ancient prophets. Besides, it must be observed, that a prophecy is not always confined to one object, but often relates both to the figure of a thing and to the thing itself, and consequently has two accomplishments, the one inadequate and in part only, the other complete and perfect. How often, for example, is the same scriptural text applied in an imperfect sense to David or Solomon, which is fully completed in Christ, of whom they were figures ? Thus also the return of the Jews from the Babylonic captivity may be deemed a figure of their return from a much longer captivity in the latter period of the world, and both may be intimated together by the prophets : and so of other instances.

On these grounds a text, that has been generally applied to the figure, we have sometimes transferred to the thing itself, to show its full and ultimate completion. That part of the Apocalypse, which gives the prophetic history of past ages, we have illustrated with the real history of those times, that the accomplishment may clearly appear. If we have not always mentioned our vouchers, it is because we thought it unnecessary in the case of such short abstracts of history, especially as they are taken from the well known ecclesiastic historians of the times. In regard to the text of the Apocalypse, we have made use of the commonly known English translation made from the Latin vulgate ; at the same time taking notice of any difference, worth observing, between the translation and the original Greek. In fine, we here make our acknowledgments to those friends whom we have consulted, and who have assisted us in discovering and unfolding the mysterious senses of the Apocalypse. As to the time when this prophecy was delivered to St. John, it is generally understood to have been in the year 95 or 96 of the Christian asra. This holy Apostle, after being immersed in a caldron of boiling oil at Rome, from which he came out unhurt, was banished by the emperor Domitian into the isle of Patmos in the Egean Sea or Archipelago, where, as we learn from himself, Apoc. i. 9. he was favoured with this most admirable and most comprehensive of all prophecies. " St. John was a prophet," says St. Jerom, " because being in the isle of Patmos, whither he had been exiled for the faith by the emperor Domitian, he received the Apocalypse or a revelation containing an infinite number of mysteries appertaining to future times."

Lib. I. contra Jovin. He always enjoyed a superior share in the affections of his divine Master, and among many proofs of it, he was indulged with this singular and extraordinary favour, not granted to any of the other apostles. This most instructive book we cannot but earnestly recommend to every Christian, and we hope our recommendation will have the more weight, as it is grounded on the words of the divine book itself: " Blessed is he, that readeth and heareth the words of this prophecy; and keepeth those things which are written in it," Apoc. i. 3. The obscurity, which covers the Apocalypse, has been the occasion of its having been so little attended to. We have therefore attempted to remove that obstacle: but if we have not totally succeeded, we plead indulgence from the difficulty of explaining a prophecy so sublime, and the most mysterious that is extant. Besides the advantage resulting from a general survey of the history of the Church, another motive for attending to the Apocalypse, is the particular interest every Christian must take in that part of the history, which relates to the present time, and those scenes which are approaching. Much instruction may be drawn from the present state of the Church, as described by our prophetic writer, and caution ought to be the result for what we find is to happen hereafter. If God reveals to us mysteries, it is for our instruction : if he discloses to us future events, doubtless he does it to give us warning to prepare for them.

This kind of economy almighty God observed towards mankind from the beginning, that in consequence of such previous admonitions, his faithful servants should withdraw themselves from approaching calamities, while the wicked might impute to their own obstinacy the punishments that fell upon them. This bountiful administration of Providence appeared very conspicuous in favour of the Jews, who were generally forewarned by the prophets of the great events that concerned them. The same course we find the Almighty has pursued in the Christian age of the world. He has not indeed sent a succession of prophets as he did to the Jews. The only considerable prophet Christianity can claim is St. John the apostle ; but then he as far excels any one of the ancient prophets, as his Apocalypse contains more matter, and comprises a larger field of history. He grasps the whole period of Christianity. He describes the birth of Christ's Spouse, his Church, and gradually conducts her through her whole progress, till she arrives at the full possession of her Lord in everlasting glory and bliss. The finger of God appears plainly stamped upon the book of the Apocalypse, it so far exceeds the reach of human composition. The divine pen is 2 visible in every line, as each sentence is apparently written with such precision and accuracy, that a word cannot be added or retrenched without derogating from the sense. The figures and allegories here employed are truly sublime, grand, and beautiful, and closely adapted in all their parts to the subject.

Some of them are borrowed from the ancient prophets, but heightened by superior strokes. St. John's subject, the history of Christ's kingdom, as it surpasses in dignity the object of all preceding prophecies, so he exhibits it in colours that outshine all former prophetic descriptions. This kingdom of Christ, the greatest of all kingdoms, and his government of it, the most perfect of all governments, are described in a style proportionally exalted. The ancient prophets announced the orders and instructions they received from God, and were only favoured with visions in some particular cases : but the beloved disciple of Christ, not only receives from his Lord the verbal account he delivers, but is admitted to see transacted before him every scene of the history which he writes. Again, the ancient prophets chiefly confined their accounts to the temporal transactions of kingdoms ; but St. John, after giving the history of the Christian Church, for the whole time of her existence in this world, describes her future triumphant state in the heavenly Jerusalem, the period of which will be equal to that of eternity. Besides, the picture which he there gives of the heavenly Jerusalem is drawn with such exquisite art, is painted with such striking colours, and enriched with such charming scenes, and with such a collection of the choicest, the most valuable, and the most shining objects in nature, that the whole surpasses greatly whatever human conception is capable of imagining or combining together. Such then being the extent, the usefulness, and the excellence of the prophecy delivered in the Apocalypse, what can be more curious or interesting than a history founded upon it?

THE

GENERAL HISTORY

OF THE

CHRISTIAN CHURCH

DIVIDED INTO SEVEN AGES,

AND DEDUCED CHIEFLY FROM THE

APOCALYPSE.

f^ 3 Before we enter upon this prophetic History, it will be necessary to explain the first chapter of the Apocalypse, as it contains the Preface to the whole book,— and, on that account, is essential to the present work.

CHAPTER L

Explication of the first Chapter of the Apocalypse.

Verse 1. " The revelation of Jesus Christ, which God gave unto him, to make known to his servants the things which must shortly come to pass : and signified, sending by his angel to his servant John.

V. 2. "Who hath given testimony to the word of God, and the testimony of Jesus Christ, what things soever he hath seen."

We are here informed that the book of the Apocalypse is a Revelation, which Jesus Christ, as Man-God, received from God : the purpose of which is to disclose to his servants, the Christians, a series of events very interesting to them, and which must shortly come to pass. This revelation Jesus Christ communicates by the channel of his angel, whom he sends to deliver it to his servant John. The character here given to this servant John shows him to be the Apostle St. John ; for he is here said to have given testimony to the word

of God, by his preaching and suffering for the cause of God, and to have also given testimony of Jesus Christ, by bearing witness to what things soever he had seen of his divine Master. And this account of him coincides with what St. John says of himself at the beginning o( his first epistle; " That which we have heard," says lie, "which we have seen with our eyes, which we have looked upon, and our hands have kindled, of the word of life — we declare unto TOO."

We have said that it was Christ who signified or notified this his Revelation, sending it by his angel ; which is continned by what he himself speaks in the conclusion of the Apocalypse : M 1 Jesus have sent my angel, to testify to you these things in the churches A Apoc. wii. 10. Hut it might be equally said, that Qod himself communicated this prophecy by his angel; for we likewise read: M The Lord God of the spirits of the prophets sent his angvl to show his servants the things which must be done shortly, " Apoc. wii. 6, which words are quite similar to those above of verse first However, it is not material whether to Qod or to Jesus Christ the communication of the prophecy be ascribed, when we consider the divinity of Christ.

Another observation we must here make, is concerning- the angel of Cod or Christ, who is sent to communicate the Apocalypse to St. John. He is generally supposed to he a real angel: but upon close examination WO think he will appear to be St. John the Baptist. This personage is peculiarly vested with the character of angel* or messenger of God and Christ, and is denominated such in the ancient prophecies, and hy Christ himself: — "Behold L send my angel;' said the Lord by his prophet Malachy, "and he shall prepare the way before my face," Mai. iii. 1. which Christ applies to his precursor, S: John Baptist. "This is he," says Christ, "of whom it is written : Behold I send my angel before thy face, who shall prepare the way before thee/' Mat XL 10 The same is also continued by the Baptist's own declaration: " I am," says he "the voice of one crying- in the wilderness, make straight the of the Lord," John i 23. which plainly speaks his function of angel or messenger of Chris ither proof is rived from the words of the angel himself, who thus speaks to S: Johl the Apostle: " I am thy fellow-servant, and of thy brethren who have the testimony of Jesus " A 10. And a. " I am thy fellow-servant, and of thy brethren the pro S, and of them that keep the words of the prophecy of this

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HISTORY of rn CHRISTIAN CHURCH. 17

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all eternity, continues to exist, will remain for all eternity, and will come at the last day to reward his faithful servants, and to punish the wicked. The Apostle offers the same good wishes from the seven spirits which are before the throne of God, always ready to depart and execute his commands with respect to mankind. These are " ministering' spirits, sent to minister for them who shall receive the inheritance of salvation." Heb. i. 14.

V. 5. " And from Jesus Christ, who is the faithful witness, the first begotten of the dead, and the prince of the kings of the earth : who hath loved us, and washed us from our sins in his own blood.

V. 6. "And hath made us a kingdom* and priests to God his Father : to him be glory and empire for ever and ever. Amen."

St. John continues his salutation to the seven churches, wishing them grace and peace from Jesus Christ, whom he entitles the faithful witness, as having given testimony to his eternal Father upon earth, and executed faithfully the commission he had received from him. He is also the first-begotten of the dead, having raised himself from death to life by his own power, which no man ever did or can do, nor can Lny man rise again but by virtue of the resurrection of Christ, according to that of St. Paul : " By a man came death, and by a man the resurrection of the dead. And as in Adam all die, so also in Christ all shall be made alive." 1 Cor. xv, 21, 22. Jesus Christ is likewise styled the prince of the kings of the earth not only as God, but likewise as God-Man having acquired, by the merits of his Incarnation, a sovereign power on earth. On that account, " all power is given to me," says Christ, "in heaven and in earth." Mat. xxviii. 18. And again, *■ The F cither hath given to the Son power to do judgment." Why so ? " Because he is the Son of man," John v. 27. Here we see ascertained the universal dominion of Christ. Then follow the gracious effects of his bounty towards mankind ; for, " he hath loved us, and washed us from our sins in his own blood;" and he " hath made us kings and priests to God and his Father," that is, he hath made us his co-heirs, and has admitted us to a participation of his own sovereign power over the world, and likewise of his priesthood, by virtue of which we become also " a holy priesthood," as St. Peter says, 44 to offer up spiritual sacrifices, acceptable to God by Jesus Christ." 1 Pet. ii. 5. This communication of power granted