II. To show how we ought to glory in him by whom we are thus justified.

2. That those who glory in Christ must avow their regard to him before the world, and particularly by a frequent and devout attendance on the ordinances of the Gospel. To glory in any person or thing, clearly implies an avowal of our attachment, or a readiness to declare that we are highly gratified by any quality or enjoyment we possess, or by any connection in society we have formed. The objects of human glorying are frequently improper, and the principle that leads to it sinful. Men have no just cause to be proud, or to boast of their noble birth or powerful friends, their strength, their riches, or even of their wisdom; for, what have we which we have not received? We are debtors to God for every advantage we possess above those around us. "But he that glorieth," says Paul, "let him glory in the Lord." "Thus saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might; let not the rich man glory in his riches: But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord who exercise

1. By entertaining suitable affections towards our divine Redeemer. External acknowledgments of regard to Him will be of no avail, unless they flow from the heart. We must then have a high sense of the glorious perfections, and the unparalleled love of Christ to a guilty world. We should be filled with the most grateful admiration of his condescension in interposing for the salvation of our rebellious race, and to effect it, submitting to the severest sufferings. Though he was in the form of God, and thought it not robbery to be equal with God, he took upon himself our nature, in the form of a servant; and being found in fashion as a man, humbled himself so as to become obedient unto death, even the death of the cross. Herein God hath commended his love towards us, in that while we were yet sinners Carist died for us. When we consider the ininite dignity of our Redeemer, the inconceivable severity of the sufferings he hath endured for us, and the inestimable benefits which he hath thereby procured, it should excite in our breasts the warm-loving-kindness, judgment, and righteousness in est gratitude and attachment to Him, who hath loved us, and given himself for us, an offering and a sacrifice of a sweet smelling savour in the sight of God. We should view our Lord Jesus Christ as the best friend of the human race, and glory in his cross as the foundation of all our privileges, and of all our hopes. Faith in his mediation is represented in Scripture as essentially requisite for our deriving benefit from it. It is he who believeth that shall be saved; whosoever believeth on him shall not perish, but have everlasting life. We cannot glory in Christ unless we have a full conviction of the glorious excellencies of his character, and give a hearty approbation to the scheme of redemption by him. We must look for mercy from God only, through him, and rest our dependence on his obedience and sufferings, as the procuring cause of every blessing we enjoy or tope for. In all our devotions or approaches to the throne of God, we should be animated by a Bumble and steady trust in Him, who is the way, the truth, and the life; knowing that no man coneth to the Father but by Him. Not only at the commencement, but during the whole course of the spiritual life, Jesus must be the object of our gratitude and confidence, and the source of our hope and joy. The more progress we make in religion, we shall feel more the growth of these devout affections, which are due to the divine Redeemer of men. We shall be disposed to say,"Yea, doubtless, I count all things but loss for the excellency of the knowledge of Christ, and to be found of him in peace, not having mine own righteousness, but the righteousness which is of Gud, by faith." "Whom have I in heaven, O Lord, but thee; and there is none upon earth that I desire besides thee." Thou art the portion of my soul; whom, having not seen, I love, and rejoice with a joy that is unspeakable and full of glory?" This leads me to observe.

the earth; for in these things I delight, saith the Lord." Christians are to disclaim all glorying or confidence in themselves, or in any creature, and say "Not unto us, not unto us, but to thy name, O Lord, be all the praise." With the most grateful hearts they are to acknowledge the riches of the patience and goodness of God, as the source of all their enjoyments and hope. They are to glory in the Cross of Christ, as the brightest display of the divine compassion and beneficence to the human race. They are to make their boast in the Lord, and raise a joyful noise to the Rock of their salvation. Such as love his salvation are to say continually" Let the Lord be magnified. My mouth shall show forth thy righteousness and thy salvation all the day; for I know not the numbers thereof. I will go in the strength of the Lord God: I will make mention of thy righteousness, even of thine only. My lips shall greatly rejoice when I sing unto thee, and my soul, which thou hast redeemed. My tongue also shall talk of thy righteousness all the day long. Bless the Lord, O my soul, and forget not all his benefits; who forgiveth all thine iniquities; who healeth all thy diseases; who redeemeth thy life from destruction, and who crowneth thee with loving-kindness and tender mercies." Those who have been justified by the righteousness of Christ, should take every opportunity of magnifying the Captain of salvation, and of joining in that hymn of praise"To him that hath loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God, even the Father, to him be glory, and dominion, for ever and ever." We are not only bound to believe with our hearts unto righteousness, but with our mouths also to make confession unto salvation. Though I am far from saying that an external profession is an indubitable mark of grace; though I am sensible that many have assumed it without real regard to Christ, yet

their patience and constancy under all their afflic- | by learned men that he became also the head of a school tions, especially those that are endured for his sake. Nothing can be more conducive to the honour of Christ, and the credit of the Gospel, than to see his servants stedfast in their profession, and ready to suffer reproach and every species of persecution on his account. It manifests their own full conviction of the truth of Christianity, when they show that they think nothing too dear to be parted with, or too sharp to be endured, for the name of Jesus. It exhibits to the world around them, and even to their enemies, a strong proof of the power and excellence of the Gospel, when it not only excites them to universal holiness, but inspires them with fortitude and joy under all the calamities which the malice of the fiercest persecutors can inflict. It has sometimes been the means of converting their enemies to the faith, as well as of increasing the courage and stedfastness of the friends of religion. Animated by their example, many have waxed more bold in bearing witness to the truth, and adhering to the cause of Christ in the midst of a crooked and perverse generation. The great object of ambition to the followers of Jesus should be, that whether in life or in death Christ may be magnified in their mortal bodies. This glorifying of the Lord in tribulation is not the sole province or privilege of martyrs. It may be effected also by every Christian under the different trials and afflictions with which he is visited. If he exercises content

or college, for the education of such as had been de-
signed to the prophetical office, as well as for the society
of such as were already prophets. This college was
at Ramah in Mount Ephraim, the place of Samuel's
ordinary residence, or perhaps rather at Gibeah, a place
in the neighbourhood, (vii. 17.) And the following
notice occurs concerning it: Saul, who became after-
wards king of Israel, had been in search of his father's
asses, and he came to Ramah to consult Samuel. The
prophet anointed him king of Israel, and one of the
signs which he gave him that this was of God was the
following: "It shall come to pass, that when thou art
come thither to the city (Gibeah,) that thou shalt meet
a company of prophets coming down from the high
place, (a place of worship close by) with a psaltery,
and a tabret, and a pipe, and a harp, before them, and
they shall prophesy: and the Spirit of the Lord will
come upon thee, and thou shalt prophesy with them,
and shalt be turned into another man." 1 Sam. x. 5, 6.
And so it turned out, (9–13.) Now, these men must
have been under a special influence, similar to that of
the seventy elders, and part at least of their exercises
must have been psalmodical. Nor is this either unlike
"Let the
those observed among the early Christians.
word of Christ dwell in you richly in all wisdom
teaching and admonishing one another in psalms, and
hymns, and spiritual songs, singing with grace in your

;

hearts to the Lord." Col. iii. 16. Whether institu

66

tions of this kind continued during the reigns of David and his immediate successors does not appear, as no ment in poverty, meekness under reproach, forti-particular notice of them occurs till the time of Elijah, tude in resisting temptation, and encountering in the reign of Jehoram king of Judah, and also of Jehoram king of Israel. A certain man of the sons dificulties in the course of duty, and a cheerful submission to the will of God under the heaviest of the prophets" is indeed spoken of in the reign of personal and domestic distresses; this is a most Ahab, (1 Kings xx. 35,) which makes it probable that But even this proper and useful way of adorning the doctrine of something of the kind existed then. our God and Saviour, or of glorifying him, by was during the ministry of Elijah, with whom they whom all the seed of Israel are justified. But I were probably renewed. When Elijah was about to be translated, three such institutions existed, one at forbear to enlarge on this subject, that I may not encroach too much on the other important duties of this day.

MEANS OF RELIGIOUS INSTRUCTION.
BY THE REV. DUNCAN MACFARLAN,
Minister of Renfrew.

II. UNDER THE LAW.

N the portion of this paper which appeared in our last umber, we found, that from the days of Samuel ownwards, there was a standing order of men called rophets. We now briefly consider what is known oncerning them.

I. And first as to their education. Samuel was himIf dedicated to the Lord before his birth; and he was rought up under the special direction of the high iest, till the Lord was pleased to reveal himself to in. At this time "the word of the Lord was preous; there was no open vision." 1 Sam. iii. 1. Yet en then there were prophets. "A man of God" d just come to Eli, and foretold the ruin of his use (ii. 27–36); and now the word of the Lord came to Samuel; and from this time he appears to have en considered as chief. Now, it is generally believed

Gilgal, one at Bethel, and one at Jericho. Elisha accompanied him to the first of these, and here Elijah wished him to remain, as if in trust of the establishment, informing him that he was himself to proceed to Bethel. But the latter would not remain, and so they proceeded together to Bethel. 2 Kings ii. 1, 2. On arriving at Bethel, it is said, " The sons of the prophets that were at Bethel came forth to Elisha, and said unto him, Knowest thou that the Lord will take away thy master from thy head to-day? And he said, Yea, I know it; hold ye your peace," (3.) Here again Elijah wished Elisha to remain, informing him that the Lord had sent him to Jericho. But Elisha would not, and so they went on to Jericho, (4.) And here also the sons of the prophets addressed Elisha, as at Bethel, (5) and Elijah also pressed Elisha to remain with them, as he was himself still called to Jordan. But Elisha still clave to him, and so they went on to Jordan, (6.) And now it is stated that "fifty men of the sons of the prophets" from Jericho went also to witness the ascension, (7.) And on the return of Elisha, they offered to send "fifty strong men," as if this had been only a portion of their number, to search for the body of Elijah, (16.) The fair conclusion therefore is, that a body of men, consisting of considerably upwards of

II. And now, with regard to those who had already been installed into the prophetical office, they seem to have worn a particular dress. Elijah is described as having been "a hairy man, (clad in a garment made of hair) and girt with a girdle of leather about his loins." 2 Kings i. 8. And it is said of a prophetical era, that the prophets would be ashamed of their visions, and no longer wear a rough garment (a garment of hair) to deceive." Zech. xiii. 4. And we know that this was the dress of John the Baptist, who appeared among Israel as a prophet. Matt. iii. 4. Then as to their ordinary duties: Samuel was accustomed to pray for the people, (1 Sam. xii. 23,) and to guide their devotions at sacrificial feasts, (ix. 13;) and he was also accus tomed to instruct them. (1 Sam. xii. 23.) But there is a passage in the history of Elisha which throws farther light upon this. The Shunammite said to her husband, "Send me, I pray thee, one of the young men, and one of the asses, that I may run to the man of God, and come again. And he said, Wherefore will thou go to him to-day? it is neither new-moon nor Sabbath.” 2 Kings iv. 22, 23. Had it been either new-moon or Sabbath, there would have been nothing in her going; and why? The only good reason seems to be that, on these days, the people were to assemble in "holy convocation." And this makes it probable that the prophets, as well as the priests and Levites, were accustomed to instruct the people on these days. There were also some, it will be recollected, who were employed as the spiritual instructors and advisers of men in authority. It was thus that Nathan and Gad waited upon David, brought messages from the Lord; and they appear also to have written his life; and in a similar capacity also Isaiah acted, especially during the reign of Hezekiah. But that which constituted their main and leading character was, that they acted as the messengers of the Lord of hosts, rebuking on account of sin, exhorting to repentance, and revealing mercy. And no individual passages can so well illustrate their char acter in this respect as their recorded messages; and the whole collection of prophetical writings may be cited to this effect. For while they are intermixed with much that concerned after-ages, they are mainly made up with addresses immediately applicable to the existing circumstances of Israel. And then as to their number, which is the only point remaining, it may be judged of from the following facts: First, that during the persecution of Jezebel, Obadiah, Ahab's governor, hid one hundred of them, putting them by fifties in so many caves. (1 Kings xviii. 13.) And secondly, that towards the end of the reign of Ahab, that monarch called together about four hundred, (xxii. 6.)

fifty, were in the establishment at Jericho, and for aught | and the Lord took me as I followed the flock, and the we know, there may have been an equal number at Lord said unto me, Go, prophesy unto my people, IsBethel and Gilgal. This last appears to have been rael." Amos vii. 14, 15. under the special care of Elisha, after the translation of his master. And several passages occur in connection with this establishment, which will farther illustrate the general system. On one particular occasion, which was during a great scarcity of provisions, he had arrived, "and the sons of the prophets were sitting before him," the very attitude of disciples: "and he said unto his servant, Set on the great pot, and seethe pottage for the sons of the prophets,"-just what might be expected in such an establishment, considering Elisha as their head. 2 Kings iv. 38. Then during the same scarcity, "there came a man from Baalshalisha, and brought the man of God bread of the first-fruits, twenty loaves of barley, and full ears of corn in the husk thereof: and he said, Give unto the people, that they may eat. And his servitor said, What! should I set this before an hundred men?" (42, 43.) All this is equally in keeping with the idea of an educational, and it may be monastic establishment; and here the inmates are estimated at one hundred men. But it would appear that they were increased in number. For, some time after this, "the sons of the prophets," and, as is believed at Gilgal," said unto Elisha, Behold now, the place is too strait for us. Let us go, we pray thee, unto Jordan, and take thence every man a beam, and let us make a place there, where we may dwell." And he allowed them, and they did so, (vi. 1-7.) These passages not only prove the existence of such schools, but also illustrate many points of their extent and constitution. There is yet, however, one other passage, exceedingly beautiful in itself, and, as we think, farther illustrative of their internal economy. "The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: he wakeneth morning by morning; he wakeneth mine ear to hear as the learned." Isaiah 1. 4. This passage is descriptive of our Lord in his prophetical office, but the materials of the description are manifestly drawn from what was understood to be a prophet's qualifications. And first, the object of these was, that he might "know how to speak a word in season to him that is weary." Secondly, to qualify for this, it was necessary that he should have "the tongue of the learned." And lastly, this was required by his being wakened "morning by morning," by his ear being wakened "to hear as the learned;" that is, to receive instruction. Now, putting together whatever we thus learn of these schools, we cannot otherwise conceive of them than as seminaries of learning and special study. On two points, how ever, we ought to be on our guard. Their education was very different from ours, and ought not to be conceived of under the same form; and then we have no reason to think that such schools existed throughout the whole history of Israel, or that all prophets were educated in these, even when they did exist. Elisha was himself called from the plough, and Amos was a gatherer of sycamore fruit. Still, these appear to have been the exceptions, for Amos himself speaks of this as unusual. "Then answered Amos, and said to Amaziah, I was no prophet, neither was I a prophet's son; but I was an herdman, and a gatherer of sycamore-fruit:

III. There yet remain the extraordinary prophets. Of these, sixteen have left us considerable writings, but others, such as Elijah and Elisha, have left mere notices of the more extraordinary parts of their ministrations. Were it necessary to enter into any thing like an analysis of the higher ends served by this order of men, a separate article would be necessary. But this, were it otherwise advisable, would only lead us away from our chief object-the moral and religious instruction of the great body of the people. One re