The mode of Oriental prophecy was to interpret signs as indications of future occurrences, but such signs were seldom in correspondence with the things signified and had therefore no prophetic character, even if the event foretold came subsequently to pass.2 To prophesy an
event truly a person must be in communion with the original design of the Creator and with the laws by which it is fulfilled. It is impossible to foretell any occurrence absolutely by indications of external event or circumstance, for the former occurs as a result of immutable law, while the latter is contingent and fleeting. By immutable law I mean that universal tendency of all things which cannot be frustrated or changed. We become acquainted therewith by analysing external, physical manifestations and discovering their interior cause and governing principle. By acquaintance with the interior and moving principles of Nature we enter into communion with the Divine Mind and its universal designs—being those effects and developments which are manifested throughout Nature.
These distinctions are necessary to establish a division between real and unreal prophecy, for there are prophecies preserved in the records of primitive history which are true, righteous and divine. Their authors were instructed concerning the interior workings and tendencies of Nature, and they proclaimed things to come upon the unalterable relations subsisting between cause and effect. Their inward faculties were expanded, and they were able to recognise the hidden operations of Divine Law. That which they foretold should be regarded as substantial evidence of an enlightened judgment and lofty spirituality. When they affirmed that "an end shall be made of sin and transgression, and everlasting righteousness shall be brought in," they were inspired by the grand truth of a universal resurrection from immorality and unnatural social conditions. So also the mind which foresaw that "death would be destroyed, and he that hath power over death, which is
the evil" was prompted by a high and true conviction, to which Nature bears evidence everywhere. It conceived furthermore that this mortal corruption which mars the happiness and peace of society would be exchanged for genuine principles of Nature, and that mankind would thus be rendered incorruptible. It saw finally that a time would come when those vitiating influences which poison the mental and social world should be removed and that humanity would be clothed with happiness and immortality.
Now these things have been proclaimed by all the pure and inspired prophets since first disunity began, and they affirm the final restitution of all intelligent beings to primitive innocence and universal harmony. It was seen plainly that when such things came to pass there would be no more sorrow nor pain, for the old corrupted order would be at length over and all would be renewed, which renovation would constitute "a new heaven and a new earth, wherein would dwell righteousness." Evil would be banished ultimately and "the sun of righteousness would rise with healing in his wings." Such minds associated with the interior of all things, and if they spoke not of higher spheres, the reason was that as yet the world was insufficiently enlightened to receive the truth concerning them. They foresaw also that a Great Exemplifier of moral and spiritual qualities would appear ultimately, and would manifest so high a degree of purity, gentleness and loving-kindness that he would become unto the world a type of social harmony and spiritual perfection. Such prophecies show that these authors knew the principles of Nature and the design ever manifested therein. They were fitting receptacles for the influx of true wisdom, and their forecasts are capable of demonstration, being based upon unerring laws which ultimate in the effects predicted.
David the king uttered many truthful prophecies con-
cerning the prosperity of Zion and the advent of a great Reformer, who would combine all physical and spiritual perfections in the present rudimental sphere. He alludes more definitely to the birth, preaching and spiritual kingdom of Christ than any previous writer in the Old Testament.1 His distinct and obvious testimonies could not have had reference to any king who arose subsequently in Israel. He states also that the kingdom of Jesus would comprehend the heathen, that they would come into His possession and that He would inherit the uttermost parts of the earth, under a reign of peace and righteousness. So also Isaiah could and did prophesy that which was fulfilled only when the Messiah came to establish purity and social unity. He spoke concerning the Mountain of the House of the Lord and the magnificence which will characterise the great Temple of Mankind after goodness and virtue shall have become developed fully. He saw that the germ of righteousness was deposited in Nature and in man, that this would unfold its qualities as a tree of life ascending through celestial spheres. He saw that One would come who would "judge among many nations" for the moral resurrection of the world. He saw that this would cause all nations to " beat their swords into plough-shares, and their spears into pruning-hooks," so that "nation would not again rise up against nation, and that they would learn war no more." He saw that the time would arrive when neither Jerusalem, nor any other city nor Temple wherein sectarian teachings are promulgated, would be the sanctuary of the true worshipper, but that such sanctuary would be the expanded earth and unfolded heavens. He saw—in a word—the ultimate triumph of those principles which Christ would inculcate, that this great moral Reformer would see "the travail of his soul"—being the development of his social
and spiritual government—"and would be satisfied"; and lastly that a time would come when unto these Divine Principles "every knee should bow, and every tongue confess that in them they had righteousness and strength." The prophet Jeremiah has only one allusion to the great Moral Reformer, His social and spiritual kingdom. It is brief but sufficiently definite to demonstrate his seership and his power of spiritual perception.1 Ezekiel utters many indefinite yet truthful sayings concerning the Zion of the Lord and the Tree of Righteousness, the seed of which would be planted by Jesus. The book of Zechariah contains prophetical allusions concerning the birth of Jesus and His spiritual government. He is represented as a branch of that great tree, the body of which is composed of all mankind. It was destined to bloom with the immortal fragrance of interior purity and of true gentleness without. In place of a branch, Malachi testifies concerning a Sun of Righteousness, who would be king over all nations and would liberate the enslaved people from suffering and wretchedness.
It should be added that all these prophetical allusions to the birth and teachings of Christ were general and not particular or circumstantial, the latter—as also specific information concerning times and seasons to come—being beyond the reach of prophetic powers.