At the time these men did not suppose that this was the position they held; but history has judged them. It is not easy for a man to admit the thought into his own mind that in him his office is being dishonoured and its aim frustrated; and it is far more difficult to do so if he has the support of the prevailing sentiment and is going forward triumphantly as a member of the majority. But there is enough in the history of our order to warn us to watch over ourselves with a jealous mind, lest we too, while clad in the garb of a sacred profession and in the authority of an ecclesiastical position, should be found fighting against God. It will not do to think that, merely because we sit in Moses' seat and have the Word of God in our mouths, therefore we must be right. Nor must we be too confident because we are in the majority. If we have faith in our own views, it is quite right, indeed, that we should try to make them prevail; and there is a legitimate joy in seeing a good cause carrying with it the sympathies and suffrages of men. But we are all too easily persuaded that our cause is good simply because it can win votes. In ecclesiastical affairs there is often as feverish a counting of heads as in party politics. The majority have the same confidence that the case is finally decided in their favour; and there is the same exultation over the defeated party, as if their being in the minority were a clear proof that they were also in the wrong. But this is no criterion, and time may sternly reverse the victory of the moment. Even in the Church the side of the false prophets may be the growing and the winning side, while Jeremiah is left in a minority of one.
The false prophets were strong, not only in their own numbers, but in their popularity with the people. This told heavily against the true prophets; for the people could not believe that the one man, who was standing alone, was right, and that his opponents, who were many, were wrong. The seats and the trappings of office always affect the multitude, who are slow to come to the conclusion that the teachers under whom they find themselves in providence can be misleading them. This is, to a certain extent, an honourable sentiment; but it throws upon public teachers a weighty responsibility. If they are going wrong, they will generally get the majority of the people to follow them. So completely may this be the case, that by degrees the popular taste is vitiated and will not endure any other teaching than that to which it has been accustomed, though it be false. There is no sadder verse in all prophecy than the complaint of Jeremiah, "The prophets prophesy falsely, and my people love to have it so." Like prophet, like people; the public mind may be so habituated to what is false, and satisfied with it, that it has no taste or even tolerance for the true.[39] Jeremiah could not gain a hearing for his stern and weighty message from ears accustomed to the light and frivolous views of the false prophets; and to Baruch, his young coadjutor and amanuensis, who was starting on the prophetic career with the high hopes of youth, he had to deliver the chilling message, "Seekest thou great things for thyself? seek them not." The path to popularity and eminence was not open to anyone who did not speak according to the prevailing fashion.
The false prophets won and kept their popularity by pandering to the opinions and prejudices of the people. The times of Jeremiah were big with coming calamities, and he had to predict that these calamities were sure to come; for there were no signs of deep or genuine repentance, and, indeed, the time for repentance was past. The self-flattering, ease-loving people hated to hear these disagreeable facts. Their frivolous minds were engrossed with the gossip and excitement of the passing day, and it was too great an exertion to give their attention to the majestic views of the Divine justice and the far-reaching sweep of the Divine providence to which Jeremiah tried to direct their attention. They wished to enjoy the present and to believe that all would come right somehow. The false prophets flattered these wishes. They said that the calamities which Jeremiah was foretelling would not come to pass, or that at least they would be much less formidable than he represented. They were, as Jeremiah says, like an unconscientious physician, who is afraid to probe the wound to the bottom, though the life of the patient depends on it. Ezekiel accuses them of making nightcaps to draw over the eyes and ears of their countrymen, lest they should see and hear the truth, and of muffling with a glove the naked hand of God with which the sins of the people should have been smitten. The constant refrain of their prophecies was, "Peace, peace," though the storm-clouds of retribution were ready to burst. The people said to them, "Prophesy to us smooth things"; and the false prophets provided the supply according to the demand.
We cannot flatter ourselves that this is a danger which belongs entirely to the past. There will always be a demand for smooth things, and an appropriate reward for him who is willing to supply them in the name of God. Popularity is a thing which will always be coveted; and under certain conditions it is a thing to be thankful for. If it means that the truth is prevailing and that men are yielding their minds to its sway, it is a precious gift of heaven. It is a good thing to see many coming out to hear the Word of God, and to both preacher and hearers there is a great deal of exhilaration and inspiration in a full church. But popularity may be purchased at too dear a rate. It may be bought by the suppression of the truth and the letting down of the demands of Christianity. There will always be a demand for a religion which does not agitate the mind too much or interfere with the pursuits of a worldly life.
I have seen a very trenchant article from an American pen on the power of the moneyed members of a church to dictate the tone of the pulpit; and it is a common accusation against ministers, that they flatter the prevailing classes in their congregations. If their congregations are wealthy, they are afraid, it is said, to speak up for the poor, even when justice is calling out on their side; and, if their congregations are poor, they take the side of the working-man, right or wrong. I should question whether temptations so gross as these are much felt. Far more dangerous are the subtler temptations—to truckle to the spirit of the age, to keep at all hazards on the side of the cultivated and clever, and to shun those truths the utterance of which might expose the teacher to the charge of being antiquated and bigoted. Let a preacher dwell always on the sunny side of the truth and conceal the shadows, let him enlarge continually on what is simple and human in Christianity and pass lightly over what is mysterious and Divine: let him, for example, dwell on the human side of Christ but say nothing of His deity, let him enforce Christ's example but say nothing of His atonement, let him extol the better elements of human nature but say nothing of its depravity, let him preach frequently on the glories of the next world but never mention its terrors: and very probably he may be popular and see his Church crowded; but he will be a false prophet.[40]
Who were these false prophets, and how did there come to be such numbers of them? These are questions which an attentive reader of the Bible cannot help asking; but it is not by any means easy to answer them.
The prophets whose names have come down to us are not by any means numerous; but, besides them, there must have been many other true prophets. There were times when the spirit of religion was breathing through the community, and then men were not wanting who felt called to be its organs. The spirit of inspiration might fall on anyone at any time; no prescribed training was necessary to make a man a prophet. It might come, as it did to Amos, on the husbandman in his fields or the shepherd among his flock. It might alight on the young noble amidst the opening pleasures of life, as it did on Isaiah and Zephaniah; or it might come, as it did on Jeremiah and Ezekiel, on the young priest preparing for his sacred functions.
But some of the more noted prophets endeavoured in a more systematic way to diffuse the spirit which rested upon themselves, and thus to multiply the number of the prophets. They founded schools in which promising young men were gathered and plied with the means of education available in that age, cultivating music, reading the writings of the older prophets, and coming under the influence of the holy man who was at their head. These were the Schools of the Prophets, and their students were the Sons of the Prophets. Samuel seems to have been the first founder of these schools. They were flourishing in the times of Elijah and Elisha, and they probably continued to exist with varying fortunes in subsequent centuries. Perhaps all who went through these schools claimed, or could claim, the prophetic name. Those who took up the profession wore the hairy mantle and leathern girdle made familiar to us by the figure of John the Baptist; and they probably subsisted on the gifts of those who benefited from their oracles. Their numbers may have been very large; we hear of hundreds of prophets even during an idolatrous reign, when they were exposed to persecution.
In times when the spirit of inspiration was abroad or when the schools enjoyed the presence of a master spirit, it is easy to understand how valuable such institutions may have been, and how they may have been centres from which religious light and warmth were diffused through the whole country. But they were liable to deterioration. If the general tone of religion in the country declined, they partook in the general decay; an inspiring leader might be taken away and no like-minded successor arise to fill his place; or men who had received no real call beforehand might join the school and pass through the curriculum without receiving it. Only they had learned the trick of speech and got by rote the language of religion. They had no personal knowledge of God or message obtained directly from Him; but it was not difficult to put on the prophet's mantle and talk in the traditional prophetic tones. The fundamental charge against the false prophets is always this: "I have not sent these prophets, yet they ran; I have not spoken unto them, yet they prophesy."
If I am right in tracing the origin of false prophecy to the schools of the prophets, this gives a suggestive hint as to the point at which the same danger may beset ourselves. It is obviously the duty of the authorities of the Church to make provision for the training of those who are to be the future ministers of the Gospel; and it is natural for those who have the honour of the Church at heart to covet for her service the talents of the gifted. Parents, too, will often be found cherishing an intense desire that the choicest of their sons should become ministers. These wishes of superiors have a legitimate influence in determining the choice of our life-work. The wishes and prayers of pious parents are especially entitled to have very great weight. Yet there is a danger of an outward influence of this kind being substituted for genuine personal experience and an inward call. When, a generation ago, in the rural parts of England, the church in many a parish was looked upon as "a living," to be allocated to a junior member of the family, who was educated for the position as a matter of course, the custom, whatever happy results it might produce in exceptional cases, was not fitted to fill the pulpits of the land with men of prophetic character. The pious wishes of parents, however beautiful they may be, require to be made absolutely conditional on a vocation of a higher kind; otherwise we get a manufactured ministry, without a message, in place of men in whom the spirit of inspiration is stirring and who speak because they believe.