Volume 1 — SERMON X. THE STYLE AND METHOD OF THE APOCALYPSE. Ezekiel xx. 49.

—They say of me, Doth he not speak Parables?

All the prophecies of the Old and New Testament are written in parables; that is, in highly figurative terms; which yet, on examination, have appeared to be explicable on certain fixed and rational grounds of criticism.

So far, therefore, as any prejudice may have been entertained against the prophecies concerning Antichrist, as if the language of them were too abstruse or fanciful to be understood, enough hath been already said to shew, that it is not well founded.

It must, however, be confessed, that the book of Revelations163, which contains the most, and the chief prophecies on the subject of Antichrist, is of a deeper and more mysterious contrivance, than any other of the prophetic writings. Whence, our next step, in this inquiry, must be, To trace the CAUSES of that peculiar obscurity; and to suggest, as we go along, the MEANS, by which it hath been, or may be, removed.

The causes, are to be sought in the STYLE, and the METHOD, of that book. I say nothing of the subject; for, though the things predicted may darken a prophecy, unfulfilled, the event will shew what they are; and it is not necessary, that we should anxiously inquire into the meaning of a prophecy, till it be accomplished.

I. First, then, the STYLE of the Revelations (for I mean not to consider it, with regard to the Greek tongue, in which it is composed, or, to the Hebrew idiom, with which it is coloured) The style, I say, being symbolical, like that of the other prophecies, must, in general, be explained on the same principles, that is, must be equally intelligible, in both. Yet, if we attend nicely to the style of this prophecy, some difference will be found, in the choice of the symbols, and in the continuity of the symbolic form.

1. To explain my meaning, on the first article, I must observe, That, though the prophetic style abounds in hieroglyphic symbols, properly so called, yet the Israelites, when they adopted that style, did not confine themselves to the old Egyptian stock of symbols; but, working on the same ground of analogy, superadded many others, which their own circumstances and observations suggested to them. Their divine ritual, their civil customs, their marvellous history, and even the face and aspect of their country, afforded infinite materials for the construction of fresh symbols: and these, when they came into common use, their prophets freely and largely employed. Thus, incense, from the religious use of it in the Mosaical service, denotes prayer, or mental adoration164—to tread a wine-press, from their custom of pressing grapes, signifies destruction, attended with great slaughter165—to give water in the wilderness, in allusion to the miraculous supply of that element, during the passage of the Israelites through the wilderness to the holy land, is the emblem of unexpected relief in distress166;—and, to mention no more, a forest, such as Lebanon, abounding in lofty cedars, represents a great city, with its flourishing ranks of inhabitants167; just as, a mountain, from the situation of the Jewish temple on mount Moria, is made to stand for the Christian Church168.

Now, though the symbols of this class be occasionally dispersed through the old prophets, yet they are more frequent, and much thicker sown, in the Revelations: so that to a reader, not well versed in the Jewish story and customs, this difference may add something to the obscurity of the book.

If you ask the reason of this difference, it is plainly this. The scene of the apocalyptic visions is laid, not only in Judæa, but in the temple at Jerusalem; whence the imagery is, of course, taken. It was natural for the writer to draw his allusions from Jewish objects, and especially from the ceremonial of the temple-service. Besides, the declared scope of the prophecy being to predict the fortunes of the Christian church, what so proper as to do this under the cover of Jewish ideas; the law itself, as we have before seen, and as St. Paul expressly tells us, having been so contrived, as to present the shadow of that future dispensation?

This then (and for the reason assigned) is ONE distinguishing character of the Apocalyptic style. But the difficulty of interpretation, arising from it, cannot be considerable; or, if it be, may be overcome by an obvious method, by a careful study of the Jewish history and law.

2. The OTHER mark of distinction, which I observed in the style of this book, is the continuity of the symbolic manner. Parables are frequent, indeed, in the old prophets, but interspersed with many passages of history, and have very often their explanation annexed. This great parable of St. John is, throughout, carried on in its own proper form, without any such interruption, and, except in one instance169, without any express interpretation of the parabolic terms.

Now, the prophecy, no doubt, must be considerably obscured by this circumstance. But then let it be considered, that we have proportionable means of understanding it. For, if the symbols be continued, they are still but the same170, as had been before in use with the elder prophets; whose writings, therefore, are the proper and the certain key of the Revelations.

From these distinctive characters, then, of the Apocalyptic style171, nothing more can be inferred, than the necessity of studying the Law, and the Prophets, in order to understand the language of this last and most mysterious revelation. And what is more natural, nay what can be thought more divine, than that, in a system, composed of two dependent dispensations, the study of the former should be made necessary to the comprehension of the latter; and that the very uniformity of style and colouring, in the two sets of prophecies, should admonish us of the intimate connexion, which each has with the other, to the end that we might the better conceive the meaning, and fathom the depth, of the divine councils in both?

But, without speculating further on the final purposes of this Judaical and Symbolical character, so strongly impressed on the Apocalypse, it must evidently appear that the difficulties of interpretation, occasioned by it, are not invincible; nay, that, to an attentive and rightly prepared interpreter, they will be scarce any difficulties at all172.

I proceed, then,

II. To the SECOND, and more considerable cause of the obscurities, found in this prophecy, the Method, in which it is composed.

The other prophecies have, doubtless, their difficulties, arising from the abrupt manner, in which, agreeably to the Oriental genius, they are delivered: But then, being short and unconnected with each other, the apparent disorder of those prophecies, has rarely any sensible effect in preventing the right application of them. The case is different with the prophecies, contained in this book. For, having been all delivered at once, and respecting a series of events, which were to come to pass successively in the history of the Christian Church, it is reasonable to expect that some certain and determinable method should be observed in the delivery of them; and the true secret of that method, whatever it be, must be investigated, before we can, with success, apply any single prophecy to its proper subject.

The first, and most obvious expectation of a reader is, that the events predicted in this prophecy should follow each other in the order of the prophecy itself, or that the series of the visions should mark out and determine the succession of the subjects, to which they relate. But there is reason to think, on the face of the prophecy, that this method is not observed.

A second conclusion would, then, be hastily taken up, that there is no regular method at all in these visions, but that each is to be applied singly, and without any reference to the rest, to such events as it might be found, in some tolerable degree, to suit: And then it is plain, that fancy would have too much scope afforded her in the interpretation of these visions, to produce any firm and settled conviction, that they were rightly and properly applied. Yet, as this idea of the Apocalypse would favour the laziness, the precipitancy, the presumption, and, very often, the malignity of the human mind, it is no wonder that it should be readily and eagerly embraced. And, in fact, it was to this pre-conceived notion of a general disorder in the texture of these prophecies, that the little progress, which, for many ages, had been made in the exposition of them, is chiefly to be ascribed.

But then, lastly, if neither the order of the prophecy be that of the events, nor a total disorder in the construction of it can be reasonably allowed, the question is, By what rules was it composed, and on what ideas of method is it to be explained?

This question, as obvious as it seems, was not presently asked; and, when it was asked, not easily answered. The clear light, indeed, which the Reformation had let in on some parts bf this prophecy, and a spirit of inquiry, which sprung up with the revival of Letters, excited a general attention to this mysterious book. But, as each interpreter brought his own hypothesis along with him, the perplexities of it were not lessened, but increased by so many discordant schemes of interpretation: And the issue of much elaborate inquiry was, that the book itself was disgraced by the fruitless efforts of its commentators, and on the point of being given up, as utterly impenetrable, when a sublime Genius arose, in the beginning of the last century, and surprised the learned world with that great desideratum, A Key to the Revelations.

This extraordinary person was, Joseph Mede: of whose character it may not be improper to give a slight sketch, before I lay before you the substance of his discoveries.

He was a candid, sincere man; disinterested, and unambitious; of no faction in religion or government (both which began in his time to be overrun with factions) but solely devoted to the love of truth, and to the investigation of it. His learning was vast, but well chosen and well digested; and his understanding, in no common degree, strong and capacious.

With these qualities of the head and heart, he came to the study of the prophecies, and especially of the Revelations: But, with so little bigotry for the scheme of interpretation concerning Antichrist, that, as he tells us himself, he had even conceived some prejudice against it173: And, what is stranger still in a man of his inventive genius, with so little enthusiasm in his temper for any scheme of interpretation whatsoever, that, when he had made his great discovery, he was in no haste to publish it to the world174; and, when at length he did this, he was still less in haste to apply it, that is, to shew its important use in explaining the Apocalyptic visions175. Cool, deliberate, and severe, in forming his judgments, he was so far from being obsequious to the fancies of other men, that he was determined only, by the last degree of evidence, to acquiesce in any conclusions of his own176.

In short, with no vanity to indulge, (for he was superior to this last infirmity of ingenious men177)—with no interest in view (for the interest of Churchmen lay at that time, as he well understood, in a different quarter178)—with no spleen to gratify (for even neglect and solitude could not engender this unmanly vice in him179)—with no oblique purposes, I say, which so often mislead the pens of other writers, but with the single, unmixed love of truth, he dedicated his great talents to the study of the prophetic Scriptures, and was able to unfold, in the MANNER I am now to represent to you, this mysterious prophecy of the Revelations.

He had observed, that the miscarriage of former interpreters had been owing, chiefly, to a vain desire of finding their own sense in this prophecy, rather than the sense of the prophet. Laying aside, then, all hypotheses whatsoever, he sate down to the book itself, and resolved to know nothing more of it, than what the frame and texture of its composition might clearly reveal to him. He considered the whole, as a naked recital of facts, literally expressed; and not as a prophetic scheme, mystically represented. In this way of inquiry, he discerned, that several parts of the history, whatever their secret and involved meaning might be, were homogeneous, and contemporary; that is, they related to the same subject, and were comprised within the same period; and this, though they were not connected in the order of the narration, but lay dispersed in different quarters of it. These several sets of historical passages (or, of Visions, to speak in the language of the book itself) he carefully analyzed and compared; shewed, from circumstances, not imagined, but found, in the history, their mutual relation and correspondency; and established his conclusions, as he went along, not in a loose way of popular conjecture, but in the strictest forms of Geometric reasoning. The coincident histories, thus classed and scrutinized, he distinguished by the name of Synchronisms; and gave them to the learned world, in this severe scientific form, without further comment or illustration, under the title of Clavis Apocalyptica, or A Key to the Revelations.

In considering this discovery, which did so much honour to the profound genius and accurate investigation of its author, one clearly perceives how it serves to the end proposed.

First, it appears that the order of the Visions is not that of the events; in other words, that the prophecy is not to be so explained, as if the events, predicted in it, followed each other in the same train as the Visions. For the facts, which constitute the scheme or fable of the prophecy, literally and historically considered, do not succeed to each other in that train; therefore the events, whatever they may be, which those facts adumbrate, most certainly cannot.

Secondly, it appears what the true, or chronological order of the Visions, is; namely, that, which the nature and connexion of the things transacted in them, points out and declares. So that, if the real time of any one Vision can be shewn, the relative time of the rest may be easily settled. For (to quote Mr. Mede’s own words) such Visions as contemporate with that already ascertained, are of course to be applied to the same times; while such as, in the order of the story, precede that Vision, are to be referred to preceding events, and those, which follow it, are in like manner to be explained of subsequent transactions180.

By this means, the whole plan or method of the Apocalypse will be laid down. The several synchronical prophecies will thus fall in their proper places; and there will be no doubt of the relative situation, which each holds in the general system.

Thirdly, as we now see the true order of the prophecies (though for the wisest reasons, no doubt, the order, in which they are delivered, be sometimes different) so it is to be observed, that the knowledge of this order is a great restraint on the fancy of an expositor; who is not now at liberty to apply the prophecies to events of any time, to which they appear to suit, but to events only falling within that time, to which they belong in the course of this pre-determined method. And if to this restriction, which of itself is considerable, we add another, which arises from the necessity of applying, not one, but many prophecies (which are, thus, shewn to synchronize with each other) to the same time, we can hardly conceive how an interpretation should keep clear of these impediments, and make its way through so many interfering checks, unless it be the true one. Just as when a Lock (to take the author’s allusion) is composed of many, and intricate wards, the Key, that turns easily within them, and opens the Lock, can only be that which properly belongs to it.

After all, it may be difficult, I know, to convey a distinct idea of the uses, to which this synchronal method serves, to those who have not read, and even studied, Mr. Mede’s work. But the sum of the matter is this, That the order of the events and of the Visions is not the same—that the true order of the events, is to be sought in certain characters, not fancied at pleasure, but inserted, in the Visions themselves—and, lastly, that the whole book of the Revelations being thus resolvable into a particular determinate order, in which the several sets of synchronal prophecies regularly succeed to each other, no exposition of this book can be admitted, that does not refer every single prophecy to its true place in the system, and provide at the same time that no violence be done to any other prophecies, which synchronize with it.

And thus much concerning the TRUE ORDER of the Apocalypse; deduced, you see, from no precarious hypothetic reasonings, but from notes and characters, inclosed in that book; that is, from intrinsic arguments, which have their evidence in themselves, and conclude alike on every supposition.

If we would know more distinctly what the EXTERIOR FORM of it is; and how it comes to differ so widely from the plan of a chronological arrangement; here, too, our sagacious expositor will give us satisfaction. For, in bringing together and comparing his synchronisms, he found (what had escaped the attention of all others) that the main body of the prophecy is made up of TWO181 great parts; which are, also, synchronical; so that, setting out from the same goal, and measuring the same space, they both concur in the same end: but with this difference, that the former division more immediately regards the affairs of the Empire; the latter, those of the Church.

Still, this is not all. Our attentive and penetrating commentator further discovered, That the two great component parts of this prophecy, though distinct, are very artificially connected, and shewn to harmonize throughout with each other, by making the same concluding event182, once told, the catastrophe of both. For the former part is purposely, and with express warning given183, left unfinished, till a summary deduction of the latter part down to the same point of time184, (by way of prelude to the more extended visions of this last part, which follow to the end of the book, and to signify, that both parts are contemporary) furnished the occasion of shutting up the two prophecies together in one common term: which, however, had the appearance of being misplaced, till the detection of this singular contrivance, by means of the synchronisms, pointed out the use and end of the present disposition185.

Another cause of the seeming perplexity in which this Prophecy is involved, is, That, it being expedient to treat the same subject in different respects, and to give different views of it, according as two sets of men, the true worshipers and the false, were affected by the fortunes of the Christian Church, this shifting and opposite face of things could not be exhibited together; but was to be set forth in several and successive, though contemporary, visions. Hence, the prophecy is thought to proceed, when, in fact, it stands still, and only presents another prospect of the same transactions.

But I enter no farther into the mysterious contexture of this book; through which, however, the clue of the synchronisms, if well pursued, would safely conduct us. It is enough to my purpose to have shewn, That as the Language of the Revelations is intelligible, so the Method is not involved in such intricacies, but that, in general, a regular, a consistent, and, what is more, a true186 conception may be formed of it. Whence no sober man needs be discouraged from reading this book; or will be in danger, I think, of losing either his wits, or his reputation, in the study of it. For what should hinder a book, though of prophecies, from being understood, when its method may be clearly defined, and its language decyphered? Provided always, that we only interpret a prophecy by the event, and do not take upon us to determine the event by a premature construction of the prophecy.

With this Apocalyptic key then (of which so much has been said), this key of knowledge, in my hands, it may, now, be expected that I should open this dark parable of the Revelation, by applying so much of it, at least, as respects Antichrist, to Apostate Papal Rome. But, besides that there would not, in what remains of this course, be room enough for a detailed account of the prophecies, other reasons restrain me from entering immediately on a task, not less easy perhaps, than amusing. For Interpreters, I think, have generally been too much in haste to apply the prophecies, before they had sufficiently prepared the way for their application: So that, leaving many doubts unresolved, which men of thought and inquiry are apt to entertain on this subject, or not laying before them all the reasons and inducements, which should engage their attention to it, their clearest expositions are not received, and possibly not considered.

With regard, then, to the prophecies, concerning Antichrist, though the chief obstructions in our way seem fairly removed, and it be now evident that there are certain grounds, on which the most abstruse of them may be reasonably interpreted, yet, because the application of them is a work of time and industry, many persons, before they undertake it, may desire to know, What GENERAL ARGUMENTS there are, which may assure them, beforehand, that their labour will not be misemployed, and that Papal Rome is, in fact, concerned in the tenour of these prophecies: And, when this demand has been made, they may further wish to be informed, To what ENDS OR USES this whole inquiry serves; of importance enough, I mean, to encourage and reward their vigorous prosecution of it?

These desires and expectations are apparently not unreasonable: And to satisfy them, in the best manner I can, will be the scope and purpose of the two following Lectures.