Continued from Sermon IX. The Prophetic Style Considered.

SERMON X.
The Style and Method of the APOCALYPSE.

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 show, that it is not well founded.

It must, however, be confessed, that the book of Revelation*, 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.

* As to the authority of this extraordinary book (although the discussion of this point be foreign to my present purpose) it may be proper to acquaint such persons, as have not made the inquiry for themselves, and are perhaps incapable of making it, with the sentiments, which our ablest writers have entertained of it.
Mr. Mede, a capable inquirer, if there ever was any, says roundly—“The Apocalypse hath more human (not to speak of divine) authority, than any other book of the New Testament besides, even from the time it was first delivered.” Works, p. 602.
—And to the same purpose, Sir Isaac Newton—“I do not find any other book of the New Testament so strongly attested, or commented upon so early, as this of the Apocalypse.” Observations on Daniel, &c. p. 249.
Thus, these two incomparable men. What some minute critics have said, or insinuated to the contrary, is not worth mentioning; farther, than just to observe, that, if the authority of this momentous book be indeed questionable, the church of Rome could hardly have failed long since to make the discovery, or to triumph in it.

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 show 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 Revelation (for I mean not to consider it, with regard to the Greek tongue, in which it is composed, or, as it may be affected by the Hebrew idiom)—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 marvelous 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 adoration (Mal. i. 11.)—to tread a wine-press, from their custom of pressing grapes, signifies destruction, attended with great slaughter (Lament. i. 15.)—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 distress (Isaiah xl. 20.)—and, to mention no more, a forest, such as Lebanon, abounding in lofty cedars, represents a great city, with its flourishing ranks of inhabitants (Ezek. xx. 47.); just as, a mountain, from the situation of the Jewish temple on mount Moriah, is made to stand for the Christian church. (Isaiah ii. 2.)

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 Revelation: 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 Judea, 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 instance, (Chap. xvii.) 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 same*, as had been before in use with the elder prophets; whose writings, therefore, are the proper and the certain key of the Revelation.

* The learned Bishop Andrews says expressly—“You shall scarce find a phrase in the Revelation of St. John, that is not taken out of Daniel, or some other prophet.” Vix reperias apud Johannem phrasin aliquam, nisi vel ex Daniele, vel ex alio aliquo propheta defumptam. Resp. ad Bellarm. Apol. p. 234.

From these distinctive characters, then, of the Apocalyptic style,* 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 coloring, in the two sets of prophecies, should admonish us of the intimate connection, which each has with the other, to the end that we might the better conceive the meaning, and fathom the depth, of the divine counsels in both?

* An eminent writer gives an exact idea of it, in these words—“The style [of the Revelation] is very prophetical, as to the things spoken: And very hebraizing, as to the speaking of them. Exceeding much of the old prophets language and matter adduced to intimate new stories: And exceeding much of the Jews language and allusion to their customs and opinions, thereby to speak the things more familiarly to be understood.” Dr. LIGHTFOOT, Harm. of the N.T. p. 154, London, 1655.

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 scarce be any difficulties at all.*

* I have heard it affirmed, on good grounds, that the late Dr. Samuel Clarke, on being asked in conversation by a friend, whether, as he had taken much pains to interpret the other books of Scripture, he had never attempted anything on the Revelation, replied, That he had not; but that, notwithstanding, he thought he understood every word of it: Not meaning, we may be sure, that he knew how to apply every part of that prophecy, but that he understood the phraseology, in which it was written; which a man, so conversant as he was in the style of scripture, might very well do.—Calvin, indeed, has been commended for making the opposite declaration: And, it may be, with good reason: For (not to derogate in any respect from the character of this great man) the language of the Scriptures, and especially of the prophetical scriptures, was in no degree so well understood in his time, as it was in that of Dr. S. Clarke.

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 favor 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 preconceived 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 of 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 Revelation.

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 Revelation: 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 it*: 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 world**; and, when at length he did this, he was still less in haste to apply it, that is, to show its important use in explaining the Apocalyptic visions***. 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 own***.

* As for me, I am conscious of my weakness and unworthiness; being, when these kind of thoughts first possessed me, looking another way with a prejudice incompatible to this.” General Pref. to Mede’s Works, p. 20, from a MS. Letter.

*He printed only a few copies of his Clavis Apocalyptica in 1627, at his own expense, and for the use of his friends, Pref. to his Commentary.

** His Commentary, on the principles of his Clavis, did not appear till 1632.

*** “I am by nature cunctabundus in all things, but in this [his Exposition] let no man blame me, if I take more pause than ordinary.” MS. Letter in Gen. Pref. p. 22. And again, in a Letter of reply ad animadversiones Ludovici de Dieu, “Eo ingenio sum (delicatulo, an moroso) ut nisi ubi interpretatio commodé et absque salebris eat, nunquam mihi satisfacere foleam.” Works, p. 569. Yet of this sage man, could the Bishop of Meaux allow himself to speak thus negligently—Il s’est rendu de nos jours célèbre en Angleterre PAR SES DOCTES RÉVERIES sur l’Apocalypse. Hist. des Var. l. xiii. p. 257. But M. de Meaux knew what he did, when he affected this contempt of Joseph Mede. He was then at liberty to turn himself from the ablest advocate of the Protestant cause, to the weakest; I mean, M. Jurieu, whose indiscretions afforded, indeed, ample scope for the raillery of this lively prelate. Mr. Mede was not a man to be confuted in this way, and still less by a fanciful and ill-supported Exposition of the Apocalypse.

In short, with no vanity to indulge, (for he was superior to this last infirmity of ingenious men*)—with no interest in view (for the interest of Churchmen lay at that time, as he well understood, in a different quarter**)—with no spleen to gratify (for even neglect and solitude could not engender this unmanly vice in him***)—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 Revelation.

* As appears from his backwardness to publish his discoveries and from his unconcern about the reception of them. But see his Letter to Mr. Hartlib, Ep. 96, p. 881; and compare with his answer to Dr. Twisse, Ep. 51. p. 811. See also Ep. 98, to Mr. Hartlib, Aug. 6, 1638, not long before his death, in which are these words:
“I have not been very obtrusive unto men, to acquaint them with my notions and conceits—for some of them that are but lately known have lain by me above these twenty years.” P. 883.

**The point of the Pope’s being Antichrist, as a dead fly, marred the favor of THAT OINTMENT—meaning the even merit he had of being known to entertain some opinions, then much cherished by the ruling clergy. Ep. 56, p. 818. He says afterwards of himself, in the same Letter,—I thank God, I never made anything hitherto the easier of my resolution, but reason and evidence, on what side soever the advantage or disadvantage fell.

*** His friends speak much of his cheerful disposition.—But I draw this conclusion from the tenor of his life and writings; and, above all, from that famous declaration which he made in confidence to a friend, that, if he might but obtain a Donative sine curâ, of so much value as, together with his fellowship [of Christ’s College in Cambridge,] should enable him to keep a horse, for his recreation, he would set up his staff for this world. App. to his Life, p. 40.—The simplicity of this declaration, makes one confident of its truth. And a man of so moderate desires, was in no danger of having his temper soured by disappointments.

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 sat 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; showed, 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 REVELATION.

In considering this discovery, which did so much honor 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 connection of the things transacted in them, points out and declares. So that, if the real time of any one Vision can be shown, 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 transactions.

By this means, the whole plan or method of the Apocalypse will be laid down. The several synchronical prophecies will thus fall into 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 predetermined 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, shown 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 Revelation 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, enclosed 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 TWO 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 shown to harmonize throughout with each other, by making the same concluding event, once told, the catastrophe of both. For the former part is purposely, and with express warning given, left unfinished, till a summary deduction of the latter part down to the same point of time (Ch. xi. 15.), (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 disposition.

The reader may form a distinct idea of the method, in which the whole book of the Apocalypse is disposed, by observing that it is resolvable into THREE great parts.
The FIRST part, is that of the EPISTLES to the seven churches, contained in the three first chapters, and is not at all considered by Mr. Mede.
The SECOND part (with which Mr. Mede begins his commentary) is that of the SEALED BOOK, from ch. iv. to ch. x; and contains the fates of the Empire, or its civil revolutions, yet, with a reference, still, to the state and fortune of the Christian Church.
The THIRD part, is that of the OPEN BOOK, with what follows to the end; and exhibits, in a more minute and extended view, the fates of the Christian Church, especially during its Apostasy, and after its recovery from it.
This THIRD division may, further, be considered as consisting of TWO parts. The FIRST contains, in ch. xi, a summary view of what should befall the Christian Church, contemporary with the events deduced in the second part concerning the Empire; and is given in this place, in order to connect the second and third parts, and to show their correspondence and contemporaneity. See Mr. Mede’s Clavis, p. 424; and Comment. Apocalypt. p. 476.
The SECOND part of the last division, from ch. xii to the end, gives a detailed account of what should befall the Christian church in distinct, and, several of them, synchronical visions.
It has been thought by some an objection to Mr. Mede’s scheme, “That the prophecy of the open book, (which contains, according to him, all the remaining visions to the end of the Revelation) is not only, for the subject, more considerable, but, for the size of the volume, larger, than the Prophecy of the sealed book;—whereas, the name given to it, Biblaridion, or little book, seems very clearly to express the contrary.”
If this objection be thought material (for I do not find that Mr. Mede condescends to take any notice of it) it might, perhaps, be obviated by supposing, That the little book contains the XIth chapter, only, being a compendium of the third division, and inserted in this place to show the contemporaneity of the two last and principal parts; and that all which follows to the end, is to be regarded as a sort of comment on the little book, or larger explication of its contents: As if the design had been to consult our weakness, in presenting us, first, with an abridged view of a great scheme, and, then, in drawing it out at large, for our more distinct information.
But the truer answer to the difficulty I take to be, That the sealed book is represented under the idea of a book, properly so called, which, upon being opened, presents to the eye the several objects and schemes of the prophecy, distinctly delineated on the roll, or volume, when it comes to be unfolded, and which, therefore, must needs be considered as a large one. The open book, on the other hand, is to be regarded, not as a real, but metaphorical book; and is not produced to be read or contemplated, after a gradual evolution of it, but to be eaten, at once, by the prophet; like that book, to which it alludes, and from which the imagery is taken, in the visions of Ezekiel [ii. 8. and iii. 1, 2, 3.]—to eat a book, being, in the hieroglyphics, to meditate upon, and to digest, its contents. So that this book, to distinguish it from the other, is named a little book: not, that the revelations, conveyed by it, are less considerable, or less numerous, than the other, but that the use, to which it is put, required only that it should be spoken of, as a book simply; the diminutive form being here suggested in the term Biblaridion, that the metaphor of eating it might seem the easier; and (because the former sealed book was of an immense size) might, under this idea, present itself the more naturally, and give less offense, to the imagination.

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 shown, That, as the Language of the Revelation is intelligible, so the Method is not involved in such intricacies, but that, in general, a regular, a consistent, and, what is more, a true* 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 deciphered? 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.

* I am not ignorant that many interpreters have thought otherwise. But possibly they have not enough attended to the advice, which Mr. Mede used to give to such of his friends as did not enter into his ideas—EXPENDE. My meaning is, that, if they had possessed the patience, or the sagacity, to understand this great Inventor, before they objected to him, they would perhaps have seen cause to acquiesce in the Method, pointed out by him, instead of attempting in various ways, and to little purpose, to improve upon it.

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 labor will not be misemployed, and that Papal Rome is, in fact, concerned in the tenor 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.

(To be continued.)