where he reproaches the Christians with carrying their differences before heathen tribunals, as if they had no persons among themselves who were competent or capable of deciding them. "Is it so that there is not a wise man among you?" says he, "no, not one that shall be able to judge between his brethren ?"

IV. Of the Prophets.

THE prophets were persons divinely inspired, who were raised up among the Israelites, by Jehovah, to be the ministers of his dispensation. To them God revealed the knowledge of secret things, whether past, present, or future; that they might announce them to others. Jehovah, "at sundry times and in divers manners, spake unto the fathers by the prophets; for prophecy came not of old time by the will of man, but holy men of God spake as they were moved by the Holy Ghost." Heb. i, 1; 2 Pet. i, 21. In the earliest ages of the world, some individuals were raised up, who sustained this sacred office. Thus Enoch was a prophet, and also others, before the giving of the law. But from Moses to Malachi, a series of prophets flourished, in a continued succession, during a period of more than one thousand years: all confirming the authority of their predecessors; co-operating in the same designs, uniting in one spirit to deliver the same doctrines, and to predict the same blessings to mankind; labouring to bring the people to obey the word of God, and denouncing the severest judgments against

the disobedient, and those who neglected and despised their divine message. The gift of prophecy was not always annexed to the priesthood, for there were prophets of all the tribes. The term prophet also, is of general signification; and the office of a prophet was not only to predict future events, but also to instruct the people, and to interpret the law and will of God: hence the words prophet and prophecy are, in many passages of Scripture, synonymous with teacher, or interpreter, and teaching, or interpretation. The heathens called all persons who were conversant with divine things, prophets; and in conformity to this notion, St. Paul, in Tit. i, 12, when citing a passage from Epimenides, a heathen poet, calls him a prophet, because the heathens supposed their poets to be inspired. In the old Testament, the prophets are called " holy men of God," and seers, because they predicted and discovered future events which were not in the ordinary course of things, and far beyond the reach of human penetration. In the historical books of the old Testament there is a frequent notice of the school of the prophets; these appear to have been seminaries, where religious truths, or the divine laws, were particularly taught. The pupils in these seminaries, were called sons of the prophets, and some of them were endued with the spirit of prophecy, or of predicting future events. 2 Kings ii, 3. The first intimation of these schools is in 1 Sam. x, 5, where we read of " a company of prophets coming down from the high place with a psaltery, a tabret, a pipe, and a harp before them, and they did prophesy." They are supposed to be the scholars of the prophets. And thus

we read of such seminaries or colleges at Bethel, at Jericho, and at Gilgal. 2 Kings ii, 3, 5; iv, 38.*

The prophets, according to St. Augustine, † were the philosophers, divines, instructors, and guides of the Hebrews, in piety and virtue. These messengers of heaven were the bulwarks of religion against the impiety of princes, the iniquity of the people, and every kind of immorality. Their lives, persons, and discourses, were alike instructive and prophetical. Raised up by God to be witnesses of his presence, and living monuments of his will, the events which often happened to them were predictions of what was about to befal the Hebrew nation. Although they possessed considerable authority, and were highly esteemed by good and pious kings, yet they were very poor, and often ill treated. They generally lived retired in some country place, and in colleges or communities, where they and their disciples were employed in prayer, in manual labour, and in study. Their houses were generally mean, and of their own building. 2 Kings vi, 2–4. Their mode of living was most frugal; as appears from the pottage of herbs prepared for the sons of the prophets. 2 Kings iv, 38, 39. But the people sent them presents of bread, fruits, and honey: and besides, the first fruits of the earth were given them, as being persons who possessed nothing themselves, 1 Kings xiv, 3;

*The schools of the prophets were first erected in the cities of the Levites, which for the more convenient instruction of the people, were dispersed through the several tribes of Israel, 1 Sam. x, 5;10; xix, 20; 2 Kings ii, 5; iv, 38; xxii, 14. See Stillingfleet's Orig. Sacræ, pp. 92--101, 8th ed.

+ De Civitate Dei, lib. xviii, c. 41.

2 Kings iv, 42. The woman of Shunem, who entertained Elisha, placed in the prophet's chamber only what was plain and absolutely necessary. 2 Kings iv, 10. The same prophet, when called by Elijah to the prophetic office, quitted his estate, which must be considerable, when he kept twelve yoke of oxen to till the ground. 1 Kings xix, 19, 20. He also refused the costly presents of Naaman the Syrian, and pronounced a severe sentence upon his servant Gahazi, who had clandestinely obtained a part of them. 2 Kings v, 16, 20-27. So it appears that riches were no temptation to them. Their frugality is conspicuous throughout their history; as when the angel gave Elijah only bread and water for a long journey; (1 Kings xix, 6-8.) and Obadiah, the pious governor of Ahab's household, gave the same food to the prophets whose lives he saved in a cave. 1 Kings xviii, 13.

The apparel of the prophets was in unison with the simplicity of their life. Elijah wore a rough garment, either made of camel's hair, as his successor John the Baptist's was; or he was clothed with skins dressed with the hair on, and wore a leather girdle round his loins. 2 Kings i, 8. Isaiah wore sackcloth, which was the ordinary habit of the prophets. Chap. xx, 2. Zechariah, speaking of the false prophets, who imitated the outward garb of the true prophets of the Lord, says, that they should not "wear a rough garment (in Heb. a garment of hair,) to deceive." Chap. xiii, 4. All the ancient prophets wore rough garments, or upper coats, made of the skins of beasts: they wandered about in sheep skins and goat skins, says the Apostle. Heb. xi, 37.

It does not appear that the prophets were bound

by any vow of celibacy; for Samuel had children, and the wife of Isaiah, who is called a prophetess, is mentioned in Isa. viii, 3. It was the widow of one of the prophets, whose oil Elisha miraculously multiplied. 2 Kings iv, 1.

It may be further worthy of remark, that the appellation prophet, signifies, besides foretelling future events, a man of prayer, whose principal business it was to instruct the people in the way of righteousness, and to intercede with God in their behalf.*

The communication between God and man is by prayer, by the word of God, and by his works: in ancient time it was by the prophets, and before them by the angel of the Lord, and the proper symbols of the Divine presence. Mankind at first consulted God by prayers and sacrifices at his altars. After the giving of the law, and the institution of the priesthood, we find three particular modes of communicating the divine will mentioned in the old Testament: 1. The Shechinah: 2. The Urim and Thummim: and, 3. Revelations by visions, dreams, or inspiration.

1. The Shechinah was the sitting or dwelling of God between the cherubim on the mercy-seat, or cover of the ark, whence he delivered his answers in an articulate voice. +

2. The Urim and Thummim on the high priest's breast-plate was another standing oracle, to be consulted d on all important occasions, and the answers

* See Dr. A. Clarke's Discourse on 1 Cor. xiv, 3, entitled, "The Christian Prophet and his Work."

+ Ps. lxxx,1; xcix,1; Exod. xxv, 22; xxix, 42; Numb vii, 89.