II. God, viz. becaufe being remote from the Noife SERM, and Hurry of a Town, it was more fuitable to a ftudious and contemplative Life. In thefe Places, it is probable, they not only lived, but also commoned together upon fuch Provifions as were there provided for them at the Direction of their Prefident, or fome Steward appointed for that Purpose. For fo we find at the College of Gilgal, juft now named, Elifba ordering Pottage to be feethed for the Sons of the Prophets, 2 Kings iv. 38. Upon which a learned Commentator* takes Occafion to obferve, that the Food which was provided for them was plain and common; fuch as the Gardens and Fields would afford, without much Labour, and of fmall Price. Though might I prefume to add my own Conjecture, I should impute the Plainness of the Provifion here mentioned to the Dearth, which, we are told in the fame Verfe, was then in the Land, which might hinder the People from bringing in other Provifion for their Support: For two or three Verfes lower it looks as if they were maintained at the publick Expence; there being exprefs Mention made of twenty Loaves of Barley, Bread Bishop Patrick. II. SER M. of the First Fruits, and full Ears of Corn in the Hufk thereof, verfe 42. which were brought by one Man, in this Time of Scarcity, and offered to Elifhd for the Ufe of his College. This feems to have been their Manner and Way of Living. As to their Employment, we may be fure it was taken up in the Study of the Law, in the folemn Celebration of the Praises of God, in the Advancement of Piety, in the fuppreffing all irregular Emotions in the Soul, and in whatever else might fit and difpofe them for any Part of the Prophetick Office. For I defire to use the Word Prophecy, not as it is reftrained to fignify the foretelling future Events; but in that large and extended Senfe, in which it is used for the uttering or fpeaking any thing by Divine Authority, whatever Time it may refpect, whether paft, prefent, or to come. For even Giving of Thanks and Praifing God with Songs and Inftruments of Mufick in the House of the LORD, is called Prophefying with Harps, with Pfalteries and Cymbals, 1 Chron. xxv. 1, 6, 7. And if St. Paul ufe Prophefying in the fame Senfe, when he allows a Woman to prophesy, provided she does it with her Head -covered, 1 Cor. xi. 5. it may not be difficult to II. to reconcile that Paffage of him with another, SER M. Ch. xiv. 14. in which he does not permit Women to peak (i. e. by way of Teaching or Inftructing) but exprefsly enjoins them to keep Silence in the Church. But whatever might be the Meaning of the Apostle in that Place, it is certain, that the setting forth the Glory of God in Hymns of Praife, was one principal Part of the Exercife performed at the Prophetick Schools. For in this Senfe must be understood the Prophefying beforementioned, of the Company of Prophets at the Hill of God, with a Pfaltery, and a Tabret, and a Pipe, and a Harp, 1 Sam. x. 5, 10. and alfo the Prophefying of the others at Naioth in Ramah, c. xix. 20. though there is no particular Mention made in this latter Place, of their Inftruments of Mufick. The Reason why this foletnn Singing of Hymns has the Name of Prophefying given to it, was perhaps because their Songs were immediate ly inspired by the Holy Ghost, and suggested to the Prophets themselves as they fung *: though it might not unaptly be expressed by that Name, fhould the Matter of their Songs have been precompofed; if fo be the first Au * See Bishop Stillingfleet's Orig. Sacr. 1. 2. c. 4 §. 8. .II. SER M. thors of them, (whoever they were) composed them originally by Divine Inspiration. For in that Paffage of the Chronicles, which I mentioned but now, the Sons of Afaph, and of Heman, &c. are faid to prophesy (as praifing God with prophetical Compofures) though the Pfalms which they fung were beforehand endited by David for their Use *. And it is remarkable, that in the Account of the Company of Prophets prophefying at Naioth, Samuel is faid to be ftanding amongst them as appointed over them; who being amply indued with the Gift of the Spirit, it is not impoffible but that the Hymns or Songs which his Disciples fung were such as he himself had compofed by the Inspiration of the Holy Ghost. But this I offer only as a. Conjecture: However, I think we may fairly infer from what is here faid of Samuel, that the Singing fuch Hymns to the Glory of GOD was an Exercise or Duty, which the Masters taught, and the Scholars learned, in the Prophetick Schools. The first, and be fure, the principal Defign of these Inftructions was, that they, who devoted their whole Study and Time to the See Mr. Mede's Works, p. 59. Honour SERM. Honour of God, might always be provided with fuitable Forms of Adoration and Praise, for his Worship and Service. Not but that this Practice (like other Duties of Religion) had a natural Tendency to facilitate and promote a Progress in their Studies. For by fuch a conftant and daily Ufe of Pfalmody, they kept themselves continually in fuch due Temper of Mind, as might the better fit them for the Divine Breathings of the Prophetick Spirit; which being of a mild, and free, and gentle, Nature, would not confort with Sadness, or melancholy and turbulent Paffions, but always chose an eafy, calm, and chearful, Disposition *. Of this we have a remarkable Instance in Elifba, 2 Kings ii. 9-15. who, though he poffeffed a double Portion of this Spirit, yet could not exert it whilft his Paffions were disordered, but was forced to wait till he was calm and easy: For fo we read, that upon fome Indignation that he had conceived against the King of Ifrael, he could not prophefy unto the King of Judah, * See Smith on Prophecy, in his Sele& Discourses, p. 245250. The Chevalier Ramfay alfo obferves from Strabo lib, 17. That the Schools of the Magi amongst the Perfians looked upon Mufick as fomething heavenly, and proper to calm the Paffions, and to put the Soul into a Serenity fit for Meditation : For which Reason they always began and concluded the Day by Concerts. Travels of Cyrus. Vol. I. p. 78, 79. Edit. 4. 1730. till E 4 IL. |