most of the burning and shining lights raised up in it being prophets. The very first promise, that the seed of the woman should bruise the head of the serpent, was an unfulfilled prophecy, to which the church took heed for 4000 years. Noah prepared the ark, moved by the fear of an unfulfilled prophecy or promise: and Abraham saw afar off and rejoiced in the day of Christ by means of another. Joseph would not have directed his bones to be removed, had he not depended on prophecy for the going out of his people to which prophecy the Lord afterwards referred Moses and Aaron, as the pledge that he would redeem them. The Israelites were encouraged to labour for their deliverance from captivity, by the prophecy concerning it: for as Jeremiah had prayed for, and obtained an understanding of the restoration of his people, when they were about to be led into captivity, so Daniel understood the times from the study of the writings of Jeremiah; just as the faithful were afterwards waiting for the consolation of Israel, from the study (as is presumed) of the Book of Daniel. It was through attention to unfulfilled prophecy, that the Christians left Jerusalem, and escaped to the mountain, when the city was besieged by the Romans: and the Lord hath, equally for our admonition, foretold the signs of that greater destruction, of which the overthrow of Jerusalem was but a type.

"St. Paul assumes of the Thessalonians that they had so much of acquaintance with the times and the seasons,' as to supersede the necessity of writing to them on that subject; insomuch, that though the day of the Lord would come upon the world as a thief in the night, it would not overtake them in like manner. The Scriptures teach us that there are prophecies, which were not intended to be

known by the Christians of former ages, which nevertheless will be known by that generation for whom they are written; of which Ps. CII. 18; Dan. XII. 4, 9; 1 Peter 1. 10—12, are remarkable instances. See Rom. xv. 4. Let us bear in remembrance, therefore, that it is declared to be one of the special offices of the Holy Spirit, to guide us into all truth, and to show us things to come.'

"On the other hand there were men who neglected the prophets, and were rebuked by our Saviour because they knew not the signs of the times; and the burden of his lamentation over Jerusalem was, that they knew not the time of their visitation."*

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The features of the present period afford a prominent evidence that "the great and terrible day of the Lord" is not far distant; while the assurances contained in these prophecies, and the sublime imagery with which they are clothed, are fully calculated to excite our attention and regard. "We have," says the apostle Peter, a more sure word of prophecy, whereunto ye do well that ye take heed as unto a light that shineth in a dark place.” One would imagine, that this assurance alone would be sufficient to produce the conviction, that a studied acquaintance with it is most necessary and important. We conclude, therefore, that research of prophecy is not merely edifying as a branch of religious knowledge, or, as desirable among many departments in the study of the word of God, but is requisite to the perfection of vital religion,— exciting our best hopes and earnest expectation, and producing that watchful preparation, which "the great God even our Saviour +" so expressly enjoins. It further reAbdiel's Essays.

† Τοῦ μεγάλου Θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ. Tit. ii. 13; 2 Pet. i. 1.

conciles the apparent mystery which hangs over the conflicting efforts of sin and holiness, so remarkably accumulated around us, and which would otherwise appear so arduous to reconcile or explain; and it solves the causes and effects of those portentous political events, which we have already witnessed during the present and last generations.

It will be acknowledged that our natural insensibility to "the exceeding sinfulness of sin" and its ruinous consequences, require every possible excitement to preserve us in the fear and love of God; but these he has fully provided for us in his word. It is, of course, no small consideration that we should be impressed with the admonitory language of prophecy; while it enables us to entertain those consolatory hopes and those delightful foretastes which it so intimately connects with our future felicity. Who would live without hope? And who can possess such a claim to its rational exercise as that servant of God who can clearly identify its accomplishment in the passing events of Providence? These concurrences are doubtless afforded for our support, our consolation, and our prospective happiness, amid the evils of this imperfect state. Yet none can understand their import, nor apprehend their beneficial influence, (Dan. XII. 10.) without a full purpose of heart to search the prophetic Scriptures, whether these things are so. Oh, that our desires and affections may be thus directed, and sanctified thereby, " and so much the more as we see the day approaching!"

But farther, we are commanded and exhorted to acquaint ourselves with the word, consequently, the entire word of God; "to meditate therein day and night" avoiding all partiality and exclusiveness; which latter injunction is evident from such passages as these: "Every word of God

is pure," Prov. xxx. 5. "All Scripture is given by inspiration of God, and is profitable for doctrine," &c., 2 Tim. 111. 16. "Do not my words do good to him that walketh uprightly?" Mic. II. 7. We cannot, therefore, be injuriously affected by the meditation of any portion of it; and our minds will be spiritualized, as we apply ourselves to its study with singleness of heart; our sole object being the acquirement or increase of light and truth. In contradiction to these and similar assurances, it has been urged, from the following passage in Deuteronomy, that " we should not entertain a spirit of research;" consequently, not even into those prophecies which were uttered by the Saviour himself and his apostles, so mercifully afforded for the edification and guidance of his church; and which, both in their fulfilment, and as warnings, are so conducive to the promotion of our faith and practice,―viz., Deut. xxix. 29,"The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law." It is obvious that prophecy is a portion of revelation, and consequently does belong to us. But such a supposition, deduced from this passage, might be so extended, as not only to create a disregard to the language of prophecy, but to the language of providence in the events of private life; a due attention to which is, perhaps, what is most edifying in the life of a Christian believer. This passage has a retrospective regard to the foregoing parts of the chapter, which contain declarations relative to the mysterious providence of God towards his people the Jews; and which, as they conclude in a manner too clear to admit of doubt, notwithstanding the previous assurance, ver. 10, viz., "Ye stand this day all of you before the Lord your

God," &c. .ver. 12, 13, "that thou shouldest enter into covenant with the Lord thy God," &c., we say, notwithstanding this assurance, yet it is most naturally added, that the secret issues of God's providence belong to himself as sovereign Ruler of the universe; while the present revelation of his mercies, promises, and judgments, are afforded to stimulate our obedience; that while the lapse of ages alone can clearly develope God's purposes, these were designed to excite his people to a practical submission to his will.

To what end can prophecy be vouchsafed, if not to be understood in a measure calculated to identify its fulfilment? Or, is the great mass of Christians to remain ignorant, while a few, perchance, may become better qualified to comprehend them? What is it that can distinguish the righteous, as understanding the signs of the times, from the wicked, whose corresponding ignorance is declared, if it is not the study and comparison of present and passing events with their predicted fulfilment? There can be no impropriety in conjecture. Self-confident, dogmatic assertion is not the language of the Christian, as it cannot flow from that Spirit by whom he is actuated. But while the positive events which are to take place are sufficiently pointed out, the precise manner in which they will be effected must always remain involved in greater or less obscurity. Obscurity, therefore, cannot be urged as a safe argument for the abandonment of the study of prophecy; if so, this "testimony of Jesus" might be expunged from the Scriptures till the period of its final or entire fulfilment, and be only restored when its practical efficacy shall have ceased. Are the extraordinary researches of a Mede and a Newton to be undervalued? What have not the combined labours of the many excellent of the earth, who