The energy of the Holy Ghost has of late been remarkably displayed in Europe, by a renewed interest in the study of the Bible as a whole, and of the prophetic parts in particular. Strong confirmation as to the origin of this energy, (that it is indeed from God) is found in the character of the hindrances, still withholding many that are dear to Christ, The mind, the heart and the spirit afford, in different individuals, various excuses and pretexts, yet they all savor of principles unworthy of the redeemed of God.
To notice some of those hindrances—the first and foremost is “ignorance of responsibility.” How often are the weaklings of Christ’s flock exercised with the question, have we liberty, have we the right to study prophecy? Now this is but one of a large class of difficulties, (it is well to notice it) whose whole force proceeds from things being viewed in wrong connection, in an order of Satan’s designing; for the question is so contrived, as that the answer, if strictly according to the letter, should prohibit that which is commanded by the word of God; if, on the other hand, it be simply according to the thought of the inquirer, it sanctions a principle most evil. For what possible connection can there be between liberty or right, and our study of prophecy? The real query is not may we, have we right to study prophetic revelation? but has God a right to prophecy, and are we bound to hearken? A simple recognition of our position of dependence upon God, allegiance to Him, would solve most of our difficulties, and almost all of Satan’s strongest dilemmas. May we learn to view Him as Head of everything, and to know ourselves as ordered by the powerful obligation of Ills love. It is indeed a proof of most awful blindness to concede that the Creator has spoken, and that we are creatures, without at the same time apprehending the fearful authority with which His every word lays claim to our attention. What then shall we say when the responsibility is increased by the privilege of Sonship and the Spirit of adoption, while yet no obligation to listen to the words of our Father is recognized? Let us judge ourselves in this matter, and especially beware lest under the supposition of dependence, we be found fostering the spirit of independence, and in reality contemning the responsibilities and obligations God has laid upon us. The heart of man likes not the consciousness of its ignorance, or dependence upon God: or to have to seek the teaching of the Holy Ghost, especially when as in our own day, there seems instruction ready prepared by the hand of man, on every subject.
Again, ignorance of the purpose of God, and unbelief as to the saints’ privileges, binder many. The former has been greatly strengthened, if not nurtured, by forgetfulness of the unity of Scripture, and by a careless perusal of its various parts, as if they were unconnected. The mind perhaps is fixed upon the person and work of Jesus, as set forth at His incarnation; and admiration drawn forth to His love and pity. Should not these subjects then occupy attention? Surely, but not exclusively; for the unavoidable result is, that the very object of that work, and that, in the understanding of which its chief blessedness consists, has been forgotten, and this simply by its being disconnected from its origin and end. The object of the coming of Jesus was not to reveal Himself, but to reveal the Father; and if it be rested upon itself, (as it almost universally is) little if anything is seen. Love is apprehended to be only in Jesus, and too often at least supposed to be contrasted, to, instead of the emanation from, and expression of the mind and. heart of the Father; the chief object also of this exhibition of love, is imagined to be individual salvation, instead of the fulfillment of the purpose of the Father. This is the necessary result of the attention being occupied with one act of the Sacred Drama of Redemption, and thought being limited to it as unconnected with the continuous course of the whole, Now the results of all the different parts of truth, are the grand topics of prophetic revelation, and IT must be studied, if we would rightly apprehend any of them; but most of all the past work of Jesus. The latter, unbelief of the greatness of our privileges is shown, thus—We are told these things are not essential, are not necessary. Necessary to what? essential to what? God thought them both necessary and essential to His purpose in writing the Bible, else would they not have been therein. And if it is not meant thus to judge God, to what are they non—essential? to what unnecessary? To Salvation Why this is just to grant that the place held by the objectors, is that of the unconverted, instead of that of the Church. Their Minds are not at rest as to individual personal acceptance, their thoughts are not within the limits which become the unconverted and them alone
“What must I do to be saved?” they know not the power or glory of this dispensation. To us who believe, everything has been given, not one single necessity left unmet; we are washed, we are justified, we are sanctified, yea, we are risen with Him, and sitting in heavenly places and blessed with all spiritual blessings. And why has there been all this superabundant profusion of grace towards us, but just that the attention of the Mind, and the affections of the heart might be engaged in the service of our Redeemer? For ourselves we can seek nothing, everything that self could need is freely, fully given: so that if we believe the fullness of the promise, and would not stagnate, we must seek after the things of Jesus. For the search and interest of a saint to be limited in scripture, to that which he thinks immediately affects himself, surely argues some most radical moral defect. Such an one cannot have entered into the distinctive privilege of fellowship with Him who was dead, but is alive again for evermore; and having received the Spirit of the living God, had been made conscious that the written Word, that he is a son of God, and a joint-heir with Christ. But more than this, he can scarcely understand in what eternal life consists, even in the apprehension of the moral glory of the Father; as set forth in the Son; as it is written, “This is life eternal to know thee the only true God, and Jesus Christ whom thou hast sent;” for that is to be seen and known wherever Christ is found. If this be recognized as our life, and the strength of our life, our research in Scripture will be simply for Christ, and every set of circumstances past, present, or future in which He is found; will be dear, unspeakably dear to us. It is to be feared that the hypocrite too often deceives himself, as well as others, by solicitude and carefulness as to the things of God; when in fact he cares no thing at all about them, save as far as they seem to bear upon his own individual self, or can be applied thereto.
Another very popular difficulty is, that these things remove the Mind too much from things present to those with which, from their distance, we can have nothing to do. The whole force of this argument rests h a complete misapprehension of the character of the present dispensation; for the distinctive mark of it is victory over the world, the flesh, and the devil; by a transfer of the heart and mind from things present unto those which are to come, which have no substantive existence save to faith, through the energy of the Holy Ghost. (See Heb. 12:22-24, Rev. 21;5;6.)
Eat obstacles in the mind, either to entrance into truth, or progress in it are not the first causes of the evil; the seat of disease is one more closely identified with life itself, the thoughts of the mind err, in proportion to the unsubduedness of the affections of the heart; and it is greatly to be feared that some secret love of the world, and the fair forms in it, ministering so sweetly to self, is frequently at the root of resistance to, or neglect of the study of prophecy. The spirit of prophecy with unhesitating, unfaultering voice, pronounces judgment, speedy judgment and destruction on all around. This comports not with our desires, either in the predicted end, or in the unquestionable decision and verdict found therein against their present character; for if judgment lingereth not, what is the present character of that which shall be judged?
There are among opponents, blessed be God, some characterized simply by weakness, ignorance, and inattention; but opposition to any part of God’s truth, raises immediately a question as to the nature of the Spirit whereby we are led. And this is a most solemn consideration. “The Spirit of God searcheth all things, yea the deep things of God.” To the glory of Jesus He is not indifferent, neither to any fragment of revealed truth, because it all treats of Him. So far as we oppose, we are unquestionably led by our own spirit, which is necessarily, (because the spirit of a fallen nature,) enmity against God; and even indifference marks the absence of the Spirit of God. There is no mark of genuine spirituality beyond a diligent search and love of the written Word. Since the office of the Holy Comforter is to reveal the glory of Christ, and the testimony of Jesus is the spirit of prophecy, it is most evident that the spirit which turns away from the prophetic page, however specious his arguments, cannot be the Holy Spirit; but is either of rebellious man or of Antichrist.
There is a want of delicacy of perception, as well as tenderness of touch in spiritual things in our day, for which it is difficult to account. In some degree it may perhaps be looked upon as a judicial hardness for the spirit of self-will and disobedience; and in some measure as the necessary result of a limitation put upon the Holy Ghost’s manifested power in the Church, when its purpose, and objects, and position are wrong. The Holy Spirit will not work save by the truth, connected with the person and work of Jesus; nor even by it, save to where the glory of Jesus is the recognized end of the action. Now the saints are most erroneously occupied in trying to give the Spirit the place pertaining to Jesus; not rightly dividing the Word, and see not Him as the end of every action. Howbeit, from whatever cause proceeding, such is the case, and it argues that there is very little of the power of godliness among us.
Be it observed, no reference has been made or meant in the preceding remarks, to any individual as such. In treating the case of an individual, the greatest delicacy, forbearance, and discrimination are needful; lest from the unrighteous position of the saints, we should cause sorrow to the weak and feeble. But in speaking as above, on the nature and character of abstract principles, widely leavening the mass, no such delicacy is needed. Dear as the individual in whom they may work, either partially or fully, may be to God, or to the saints, their nature and character is not changed, they are altogether sensual, devilish, and originate from none other than the father of darkness and lies.
To those however in whom this responsibility has been met, it is blessed to contemplate the value of this study; for, as the Apostle writes, “We speak wisdom among them which are perfect.” Prophetic inquiry then brings before us every subject with which we have to do, in its strongest and brightest colors. By its means, God is presented to us in the clearest exhibitions of His character; for it leads us into scenes which are the results of all His dealings with the earth, where His principles have actually brought all things into allegiance to Himself; and where the power of His attributes is sustaining those principles. And even anterior to this, it presents us with an enlarged exhibition of the power of our own foundation—the Cross of Jesus. For what is the power of redeeming love and atoning blood, as exercised to individuals, and as to the sins of those individuals during a portion of three score years and ten, (marvelous as it is,) when compared with that which will he seen when the application is made to the sins of a whole nation, and the colander heavy with a black catalog of crime throughout nearly 4000 years. The day of Israel’s acceptance, shows us this, even an application of the principles embodied in the Cross in power far transcending that which is now witnessed. From the first promise and type, down to the Cross of Jesus, no form of truth avails for blessing in itself, independent of the intelligent apprehension of the principles set forth in it; they that despise prophecy ought, in order to be consistent, to despise the Cross; for, as is seen above, their principles are one and the same. Instruction may be gathered from looking at the subject as a whole, in its connection, not only with the Author of our salvation, but also with that salvation itself, as well as with the great adversary to it. As to the first of these, we learn in the contemplation of God’s dealing, that without prophecy there was no salvation. With the fall departed all knowledge of God. Into personal contact with man in his fallen state, God could not come save in judgment; the revelation therefore which spoke of mercy, was necessarily prophetical. It is not meant to say that God could not have chosen another way, and have redeemed man at once into the glory of Sonship; but that we ought to admire the way in which His perfect wisdom did display itself, as the most perfect, because to us indeed it is the very standard of perfection. Had God Met man in sin, destruction must have been his lot; a revelation therefore of His own character, suited to the prostate state of man, was made as the only hope of deliverance from the power, as well as guilt of sin; and the form of that revelation was a prophecy of the last and fullest act of grace,— “The seed of the woman shall bruise the serpent’s head,” Again, prophecy by opening Satan’s future acts, casts a light backward upon his more covert and secret workings—a result in judgment always arguing a progress of evil.
I would add, as bearing upon the case of the Prophets in the Old Testament, whose predictions are not written, but were suited to the exigencies of the passing day, only that perfect truth is the accompaniment of every Prophet of the Lord’s raising. (Deut. 18:22.) Satan as an angel of light, is continually using predictions as an ensign of power; but let us not be deceived, falsehood is invariably found mingled with his prophecies; now, though perhaps no measure of light or truth proves a work not to be of Satan, any single point of falsehood disproves its being of God. The strength of Satan in this character is partial truth, partial holiness, partial light; whilst God’s distinctive property is pure unmingled truth and He has written, that in prediction such a restraint shall be put upon his servants. “When a Prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken, the Prophet hath spoken it presumptuously; thou shalt not be afraid of him.”
The chief and the peculiar value of prophecy seems to be that before referred to—a light shining in a dark place: in the midst of our sorrows, trials, and temptations, it presents before us glory and immortality; and in the midst of blandishment and seductions, warns, as to their true character, because it shows the results and final classification of every principle. In the power of prediction it shows us the foreknowledge of our God, His sovereignty and self-existence, pointing Him out as the one source of governing action, even in the midst of evil. In its declaration to man, there is love in forewarning, and a vindication of the Divine holiness, for they who reject are without excuse. It reveals also a wonderful mystery concerning Satan and his followers; for their history all set before them, they deceive themselves so as to concur (though not willingly) and to bring about God’s purposes. In opening to us another field for the contemplation of God’s character, we must rejoice in it; but how much more when we consider the peculiarities connected with it? for the claim made in it is not simply that found in the Cross—“My son give me thine heart,” but over and above this, “My son give me thy hand.” Surely the children of God have despised this greatest of privileges, even “that the God of our Lord Jesus Christ, the Father of glory, should give unto them the Spirit of wisdom and of revelation in the knowledge of Him: the eyes of their understanding being enlightened, that they might know what is the hope of His calling, and what the riches of the glory of His inheritance in the saints.” (Eph. 1:17.) It is strange that whilst God is waiting to communicate of the fullness of His glory, that we should care so little to hear Him speak, preferring above the reception of His fullness which is strength, to busy ourselves with our own weakness and feebleness. Even the prayer within us of the Spirit, with groanings which cannot be uttered, should be only means to an end; for that which we want is the fullness of truth as set forth in the Word. Without prophecy where is the approbation of the Father to Jesus to be found? In His priesthood Jesus indeed showed out His fellowship with the Father; for, though Himself the glory of the Father, He was rejected by the world which knew not God. And what know we of the reward therefore appointed Him by His Father, when “every knee shall bow of things in heaven, and things in earth,” to Him, who shall then be King of kings and Lord of lords: it is all future, and unless we take Him now for our Prophet, blind shall we be to it indeed. But the real fact is, that man’s mind like his bodily eye was not formed to be content with the things immediately beneath it—forward he will look. As there is an evident mark of his original constitution still left in the natural tendency of conscience to think of doing God’s will though the power is now lost, so perhaps is there an evidence of his having been formed to anticipate blessedness from God by the determined habit of his mind to prospect and hope. The practical question will, after all, be found to be just this—whether this propensity shall run in a channel of God’s providing, the mind gathering strength for service and self-denial in its exercise, or whether it shall pursue a track of its own, in hourly contamination from evil all around, fostering hopes connected with self and the earth, which must all perish ere matured. The formal objections generally advanced against the study of prophecy are usually either wide of the point or else prove too much, We are told for instance, that the subject is too deep for the human mind. What is this to the purpose, unless it be also too deep for the mind of the Spirit? But who is he who dares thus to arraign the wisdom of God, or the unity of His plan? Where, till the incarnation, was any salvation to man save in prophetic hope, and where even now, is the power and force of any one truth given to be believed, if severed from things still future? So deeply did an Apostle’s mind feel this, that he hesitated not to say, “If in this life only we have hope in Christ, we are of all men most miserable;” and again, “If the dead rise not let us eat and drink, for to-morrow we die.” And is the world commanded to repent? it is because God hath appointed a future day of judgment. (Acts 17:30,31.) Is the saint in lack of strength against a censorious spirit? here will he find it. The Lord cometh to judge. (Rom. 14, 1 Cor. 4:5.) The commandments to mortify sin; (Col. 3:5.) to be comforted; (1 Peter 4:12., Rom. 8:17.) to be confident; (1 John 2:28.) not to sorrow as those without hope, under loss of friends; (1 Thess. 2) carelessness to the world; (2 Peter 3:11-14, 1 John 3:13., &c. &c.) all are planted in the same soil. And to come to facts, why were the Jews so zealous for God, but because their minds were cradled in glory? why we so like the Laodiceans, but because, though reconciled by His blood, (ver, 9.) the hope whereby we should be saved, is hidden from our eyes. (Rom. 8:24.) But the folly of objecting is really too gross, for it virtually condemns the Holy Ghost in His incessant mention of things to come by the Prophets of old and the Apostles, and upbraids Jesus who spake very little about His death, and then only in private; whilst in public, before friends and adversaries, He declared His future glory. It also altogether destroys the unity and joyfulness of the gospel; for what is the description found in Rev. 21, and 22, but a development of the first promise, Gen. 3:15; and what is the present result of faith, but suffering and sorrow? But enough, it is written, “Faith is the substance of things hoped for.” (Heb. 10:37, 11:4.) “We are saved by hope; but hope that is seen is not hope; for what a man seeth, why doth he yet hope for? but if we hope for that we see not, then do we with patience wait for it.” (Rom. 8:24.) “If in this life only,” &c. (1 Cor. 15:19.) Now these subjects of hope include directly or indirectly all prophecy; for all the great things which God hath yet to do are connected with that new heavens and new earth wherein dwelled righteousness; for which we, according to His promise, look. (2 Pet. 3:13.) It is written indeed, “if any man be ignorant let him be ignorant;” far be it therefore for any who have found in prophetic vista a heaven of hope and glory, to condemn or judge those who are weak; let them rather bear their infirmities. On the other hand let the ignorant remember that it is folly to be asking what is the use of prophecy, when we have such words as these:— “Thou hast magnified thy Word above all thy name.” (Psa. 138:2.) “Every word of God is pure.” (Prov. 30:5.) “To the law and to the testimony,” &c. (Isa. 8:20.)
“Sanctify them by thy truth, thy word is truth.” (John 17:17.) “The Spirit searcheth all things, yea, the deep things of God.” (1 Cor. 2:10.) “Ye have an unction from the Holy One, and know all things.” (1 John 2:20, see also Deut. 29:29, 2 Tim. 3:16., &c. &c.) And again, that to say it is unintelligible; is a concession of one of three things;—that they have not read it, —that the promise of blessing (2 Peter 1:19-21., Rev. 1; 3; 22:7-6.) is not true; or that they have not asked for wisdom. (James 1:13.)
An use has been found which, though partially true, is not the whole of it:—viz. that it is a mine of evidence after fulfillment: this is doubtless true, and it shows the importance of studying every part, for how else can the part which has been fulfilled be known? and again, if any be still unfulfilled, we are by this very view called to watch for its fulfillment. But this cannot be the great object of the testimony, because there is more about the last confederacy and apostasy, than about all the rest together; and who after it will be on the earth to profit from such use? A large class of objections proceed from its past and present abuse, or from evils thence immediately resulting. Of the former it might be well at some future time to treat, namely, on the temptations likely to arise from our weakness and the malice of Satan in the performance of this duty: of the second be it remarked that, like certain symptoms after long illness, though in themselves painful, they are the marks of constitutional vigor and means of returning strength. Among these are the controversy and contention to which a renewed application to the study of the prophetic calendar has led. One great good hence resulting, has been the oversetting of self, love, which only loves those who echo our own opinions, and the re-establishment of one of the great principles of the Church Fellowship,—that union is in the things which are in Christ, viz., in divine life, and love, and glory; and that the means of it—unity of purpose and object, are totally independent of uniformity of judgment.
All rejection of prophecy is from Satan. It well becomes those who are tempted to this sin to consider that contempt of it is distinctly declared to be a sign of the latter day iniquity, (2 Peter 3:4.) as well as the very means of the Gentile apostasy. (Rom. 11:25.) Our Lord has also predicted it in His parables. (Matt. 24:50, 51; 25:1.) The folly is greater because the experience of the Church speaks warning to us. For in their own days these escaped judgment through attention to prophecy, even Noah, and Lot, and Rahab, &c. &c.; and these despised and escaped Adam in the garden—the Antediluvians—the inhabitants of Sodom—Pharaoh—the Jewish People. May we remember that all these things were written for our instruction.