kindness which was duly appreciated on his part. He repaired to Zurich a few days after, and on his introduction to the Chapter, gave them to understand that he had arrived in their city for the sole purpose of declaring the word of God, which he hoped to do with faithfulness and simplicity. He informed them frankly, that he meant to depart from the ordinary custom of speaking merely on the dominical lessons, and that he should expound the whole of Scripture as he judged it profitable*. Some of the canons thought his plan a dangerous innovation, but they were overruled by the majority, who were much pleased in seeing a man of such talent and eminence joining their community. On the 1st of January 1519, the day on which he entered his 35th year, he preached his inaugural discourse to à crowded auditory, who were deeply affected by his energetic and luminous eloquence, and returned home blessing God for having sent them such a preacher of his truth. He was too bold, however, in arraigning the vices and follies, both of laymen and ecclesiastics, to avoid giving considerable offence; and a party was soon formed against him, who represented him as a mover of sedition both in church and state, and declared that he was no better than a knave or a fanatic, who dared to set up his own reveries in place of the decisions of the most venerable doc tors. The intrepid Ulric, conscious of the advantage he had derived from a close application to study for three years at Einsidlen, committed his cause to God, and proceeded to bring out of his treasures things new and old, as a well-instructed scribe in the kingdom of Christ. He has himself given us an account of the method which he pursued. "On my arrival at Zu * Myconius-Bullinger. rich, I began to explain the Gospel according to St. Matthew. I added an exposition of the Acts of the Apostles, to show my audience in what manner the Gospel was spread. I next turned to the first Epistle of Paul to Timothy, which may be said to contain the rule of life for a true believer. Then, having observed that false teachers had brought in erroneous views of the doctrine of faith, I interpreted the Epistle to the Galatians: this I followed by an explanation of the two Epistles of Peter, to prove to those who found fault with Paul, that the same Spirit taught both these Apostles. I came, finally, to the Epistle to the Hebrews, which so fully declares the blessings resulting from the mission of Jesus Christ *." He had soon an opportunity of proving the influence which he acquired among the Zurichers. Leo X. sent into Switzerland Bernard Samson, a Franciscan friar, to whom he had intrusted the power of absolving from all sin, such persons as should contribute to the completion of St. Peter's church at Rome. This fellow was so sturdy a beggar, that it was difficult to repel him. He procured a good deal of money at Berne, by selling pardons or indulgences to the poor at six sous, and to the rich at a crown. From Berne he went to Baden, but the Bishop of Constance ordered his clergy to shut their churches against the intruder, and exhorted Zuinglius in particular to support his diocesan, against a Romish emissary who took such unauthorized measures. The Reformer, anticipating this appeal, had already protested against this abominable traffic, which he regarded as not merely irregular, but impious and nonsensical. That any mortal should pretend to establish a proportion between crime and money, appeared * Zuinglii Op. t. i. f. 132. to him the most preposterous wickedness; yet, as it might lull the consciences of ignorant or immoral men, he earnestly entreated all the people to shut their ears against the fallacious offers of the seducer. Samson repaired to Bremgarten, a small town four leagues from Zurich, where he was received by the magistrates; but Bullinger, the parish priest, insisted that he should not enter his church. The Franciscan pursued his route to Zurich. Here he had the impudence to assert that he was the bearer of a particular mission to the Cantons. The Diet accordingly assembled, happening to be at that city on political business; but soon discovering the falsehood of his pretext, ordered him instantly to quit the Swiss territory, and take off the excommunication which in his vexation he had laid on the priest of Bremgarten. It was in this same year that a contagious malady broke out in the city, and furnished this excellent pastor with an occasion of showing his fellow-citizens, that if he loved to declare the doctrine of the Apostles, he knew at the same time to imitate them in his conduct. He no sooner learnt the sad news, than he returned from a small retreat to which he had gone in the country for a little repose, and assiduously attended the sick and dying. In this work of mercy he caught the infection, and his life was much endangered; but after a while, he was enabled to leave his couch, and re-enter on that course of labours which was designed by Providence to be effectual in convincing numbers of the Swiss, that moral disorder was infinitely more to be dreaded than bodily indisposition, and than sin was the worst of all maladies; but that, through the riches of divine grace, there was balm in Gilead, and a Physician ready to apply the infallible remedy. [To be continued.] THE WISH. WHEN, darkling on the wing of time, Destin'd to bear me to a clime Where wind nor blows nor tempests lour; Affection, may thy soothing hand Wail round my couch no clam'rous band- Give me the silent sorrowing tear, And, blest Religion! let thy smile So may my joyful spirit wing R. T. ON THE SCHOOLS OF THE PROPHETS. In the early period of the Jewish history, there were certain institutions called Schools of the Prophets. The principal appear to have been situated at Jerusalem, Bethel, Jericho, Gilgal, and Naioth in Ramah. In these academies young men were educated, who were styled sons or disciples of the prophets; where they were subjected to a regular course of discipline, and were candidates for the order and degree of Prophets, if God should see fit to confer that honour upon them. The following remarks are collected from Lightfoot, Godwyn, J. Smith, and other writers on Jewish antiquities, and may be found useful in throwing light on some historical passages of holy Scripture. We shall notice, 1. Their rise, progress, and decay. Whatever particular attention may have been paid to the education of Jewish youth by the Levites from a remoter age, the learned agree in fixing the beginning of these seminaries in the age of Samuel. He was the first President of the Colleges. Dedicated to God from his infancy; brought up under the special care of Eli, the high priest, in the very precincts of the temple, and favoured by a particular call from Heaven; this venerable seer, in more advanced life, seemed to be marked out by Providence for this importact station and dignity. From the sanctity of his personal character, and from his known influence with all ranks, from the king to the slave, his rules and decrees were likely to be received with a becoming submission. He was succeeded by Gad, Nathan, Asaph, Heman, and Jeduthun. Elijah was head master in the time of Ahab, and was in his turn succeeded by Elisha. This latter appointment was attended by such NOVEMBER 1822, remarkable circumstances as plainly showed the finger of Jehovah. Elijah had intimated to Elisha some years before, that he was chosen for his particular associate. He cast his mantle upon him as he found him ploughing; and this was understood as the call of God. And though at first he expressed a wish (like the young man called in the Gospel by Christ himself) to pay a previous visit to his worldly connexions, yet this was soon overruled by the rebuke of the Prophet. (1 Kings, xix. 19.) When the time arrived for the removal of Elijah, a persuasion prevailed, seemingly by divine influence, that he would be taken from them. Attended by Elisha, he went from Gilgal to Bethel, and was respectfully met by the college at that place. From thence he proceeded to Jericho, where he was again met by the scholars there stationed. Fifty of these latter followed them at a distance as they passed on, yet near enough to be eye-witnesses of the solemn designation of Elisha to the succession. The whole process is beautifully described in 2 Kings, ii.; to which the reader is referred. We shall only remark, that the circumstance of the fall of the mantle from the ascending Prophet could not be misunderstood as to its meaning; for it bore a resemblance to the action by which he had before signified the will of God to his friend; and it was a sort of investment to the office, as the robe of Aaron was transmitted to Eleazar. Elisha continued in the presidency about fifty years. Little is known afterwards concerning the government of the schools. Whatever good opinion Elisha might have entertained of his chosen servant Gehazi, in the first instance, must soon have been forfeited by his unworthy conduct. Indeed, 3 G through the prevailing idolatry and wickedness, the nation lost much of its reverence for these institutions, and even the persons of the true prophets came to be treated with contempt; witness the dislike shown to Michaiah, and the insult offered to Elisha by the ungodly youths at Bethel. Their support became very precarious. The princes and nobles provided for the sustenance of the false prophets, whom they preferred for teachers and chaplains, and left the servants of the true God to starve and perish, or depend upon occasional relief. The Shunamitish woman furnished Elisha with lodging and provision; and Obadiah hid two companies, of fifty scholars each, in a cave, and fed them with bread and water. These institutions were broken up at the Babylonish captivity; and holy men were raised up from time to time, from different ranks in society, who received special commissions from God to declare his will to their countrymen, or utter predictions concerning the state of the church and nation. Thus, Isaiah was of a chief house; but Amos, who prophesied in the reigns of Uzziah king of Judah, and Jeroboam the second king of Israel, was a herdsman of Tekoah; and in opening his ministry, alluded to what would be called, in modern phrase, "the want of an university education," by declaring, that he was "neither a prophet nor the son of a prophet." 2. Their order, studies, and employments.-Concerning their internal regulations, our information is scanty. When the messengers of Saul were sent to take David, who had fled for safety to the college of Naioth in Ramah," they saw the company of the prophets prophesying, and Samuel standing as appointed over them." There must have been something very striking and commanding in their appearance, for the messengers were seized with a similar ecstatic spirit; and even the monarch himself, who seems to have been desirous of witnessing the extraordinary effect which had been thrice realized by his messengers, "prophesied before Samuel in like manner." The proud king, for a whole day and night, having laid aside his upper or royal garments," involuntarily joined in speaking on divine things, or in singing hymns of praise *."-Scott. This seems to have been a choral service, in which the assembly was engaged. We may, however, presume, that at the hours devoted to the instruction of the youths, the manner of their meeting bore some resemblance to the order observed in the schools of the Hebrews in after times. The chief rabbis sat in chairs somewhat elevated, their companions on lower benches, and their scholars on the ground at the feet of their teachers. Thus Paul was said to be brought up at the feet of Gamaliel. The three degrees were denominated among the latter Jews from their respective postures. The rabbi was called Joscheb, one that sitteth; the companion, Muteth, one that leaneth; and the scholar, Mithabek, one that lieth on the ground. Great affection in general existed between the masters and pupils, who were considered to stand towards each other in the relation of father and son. The young men addressed their elders indiscriminately, "My Master," or "My Father." The chief companion was servitor to the president, a post of Because he is declared in the sacred text to have "lain down naked,” which means uncovered of his upper garment, on account of the fervour of the ecstacy, as David uncovered himself when dancing before the ark, people often imagine he was in a state of nudity. A fine painting, exhibited at Somerset House this last summer, while it showed the prophets in their proper garments, represented Saul stretched on the ground in a manner revolting to common sense and decency. consideration in the schools. Elisha performed menial offices towards Elijah, and was known as his particular attendant by "pouring water on his hands." John the Baptist might intend some allusion to this privilege, when with humility he declared he was not worthy to unloose the latchet of the shoes of Jesus, or perform any menial service towards him. Taking off the sandals was an action previous to washing the feet, an office of respect shown to a superior, as well as pouring water on his hands. As to the feeling of sonship, when Elisha asked his master for a double portion of his spirit, he is thought by some critics to have spoken in claim of the right of primogeniture, as the elder brother in the family of the prophets, and regarding Elijah as their common parent. With respect to the matter of their studies, it was principally regarding the divine Law, of which they read portions. Sometimes it is probable they were examined catechetically, their master both hearing them and asking them questions. At others, they listened devoutly to his lectures. "He revealed to them," says Lightfoot, those things that were revealed to him of the will of God, and the state of the people; of the times and events of Israel; and, above all, of the mysteries of the Gospel; of the Messias; of his coming, times, death, resurrection, and those things that were to be done by him. In these small universities, the prophets, who prophesied of the grace that should come (as the Apostle Peter speaks), inquired diligently of salvation: searching what, or what manner of time that was which was pointed out by the Spirit of Christ that was in them, when he foretold the sufferings of Christ and the glory that should follow. These things, not to be fetched out by the mere and bare study of the law, were here taught, and so the studies of the Law and Gospel together rendered the minister of the divine word complete." They were also instructed in the principles of musical science, and learnt to play on the psaltery, tabret, pipe, and harp. They considered instrumental melody as a great incentive to praise, and as preparing the mind for devotional sentiment, or divine influence. 66 Bring me a minstrel," said Elisha, when about to declare the mind of the Lord before the three kings of Israel, Judah, and Edom. From the frequent resort of the prophets to symbolical action in their teaching, there is reason to think, that the signification of certain gestures might be inculcated on the youth as a powerful aid of that eloquence which they would be called to exercise. They appear also to have been engaged in manual labour, and in active services for the maintenance of their respective communities. Thus we find them felling wood on the banks of Jordan, for timber to enlarge the place of their residence. Their clothing was coarse, as skin or sackcloth; their diet frugal, and chiefly vegetable, dining with their master after his lecture. 3. Their beneficial_character, and political utility. These institutions must have been very useful in preserving a knowledge of true religion in their different neighbourhoods, especially in the seasons of national idolatry and corruption. The scholars were wont to edify and exhort the people; and the devout and pious among the laity knew where to resort for religious instruction. Their members appear also to have furnished a ready body of messengers, to be employed in times of public exigency, or when frequent communication with particular individuals was necessary to further the designs of divine Providence. Lastly, we would observe, that there were certain seasons and fes |