stone engraved with the names of the tribes.

3. The breastplate of judgment was a piece of cloth like the ephod, eleven inches square, set with twelve precious stones, also engraved

with the names of the tribes. This had something to do with what is called the urim and the thummim, two words meaning "lights" and "perfections," about which learned men have been very much puzzled. The general and most probable opinion is, that these words mean the twelve precious stones in the breastplate. In the description of that article, Lev. viii. 8, those stones are not mentioned as in Exodus, but it is said that the urim and thummim were in the breastplate. We learn from different passages of Scripture, that when the high priest went to ask counsel or advice of Jehovah, he was arrayed with this breastplate, and it was called asking counsel after the judgment of urim, Numb. xxvii. 21. This solemn consultation was only to be made for the principal public personages, and on public occasions; some Jewish writers think it was resorted to only in the tabernacle. Others have thought that the urim and thummim were three precious stones, two inscribed as affirmative and negative, and one left blank, which were solemnly drawn as lots, in answer to questions proposed; they refer to the cases of Achan, Josh. vii., and that of Jonathan, 1 Sam. xiv. 41, as confirming this view. But, as Parkhurst says, it may suffice to know, that this was a singular piece of workmanship, which the high priest

was obliged to wear upon solemn occasions, as one of the conditions upon which God engaged to give him answers. Perhaps the use of it was to be a sign that the Lord would give the high priest an inward light, and make him know the Divine will as to what was inquired after; see Deut. xxxiii. 8; 1 Sam. xxviii. 6; Ezra ii. 63; Neh. vii. 65. 4. The high priest wore a crown or mitre, on the front of which a plate of pure gold was fastened by a blue riband, engraved with Hebrew words meaning "Holiness to the Lord." A full description of these robes is in Exod. xxviii. and xxxix.

The high priest was arrayed with the splendid garments, on solemn occasions, when he ministered in the tabernacle and temple; but at other times he wore the common dress of the priests, represented in the figure, No. 2, page 214. The linen drawers are represented by No 1; and the high priest's coat by No. 3.

The feet of the priests were always bare when they ministered, in token of reverence to the Divine presence; see Exod. iii. 5; Josh. 5. 15. During the services, this standing barefooted upon the marble pavement of the temple must have been severely felt, especially in winter, when the body was frequently bathed, and the hands and feet continually washed in cold water; and the officiating priests stood upon the cold stones in linen dresses.

When

The high priesthood at first was held for life; but Solomon deprived Abiathar of the office, for being concerned in Adonijah's treasonable practices, 1 Kings ii. 27. Originally, it passed from father to son, to Eli, having continued in the descendants of Eleazar, the son of Aaron. Hophni and Phinehas, the sons of Eli, met with an untimely death, the just reward of their wickedness, the highpriesthood passed to the descendants of Ithamar, the second son of Aaron, 1 Sam. ii. 35, 36. Josephus, indeed, asserts that Eli was of the family of Ithamar. But in the reign of Solomon the high priesthood was again in the family of Eleazar, for Zadok had the office, 1 Kings ii. 35; 1 Chron. vi. 8. In that branch it remained till the captivity. During this period, it is supposed that the high priest was elected by the other priests, or by an assembly partly consisting of them.

After the captivity, the first high priest was Joshua, the son of Josedech, a descendant of Eleazar, Ezra, iii. 2. The succession next passed into a private Levitical family. After

wards the office was held by some of the Maccabean princes, who were of the family of Aaron, of the course of Jehoiarib: and by them a triple crown of gold was added to the mitre, they being princes at the same time. The high priesthood

ought to have been for life, but under the Romans, and at an earlier period, under Herod, the dignity, sanctity, and authority of the office were almost done away. Even at a still earlier date, after the captivity, the office frequently was sold to the highest bidder, and latterly sometimes to persons not of the families of the priests. Often they were changed every year, which explains how several high priests were in existence at the same time, as those who had held the office, though only for a short time, retained the title. Ananus, or Annas, so often mentioned in the Gospels, was himself high priest for several years, and saw the station afterwards filled by five sons, and some of his sons-in-law, which gave him considerable influence in the government, even when out of office; see John xviii. 13, and Acts iv. 6. Caiaphas actually was the high priest, but Annas was so called, when Peter and John were brought before the

council, from having filled that office, or then being the sagan.

The above statement includes the chief particulars relative to the office of the priesthood under the Mosaic law. The Scripture declares that Aaron and his successors were figures of the great High Priest of our profession, Christ Jesus. Several writers have shewn that the circumstances relative to the office, even the articles of their apparel, had a spiritual meaning. These conveyed instruction, being emblematical of the beauties of the mind, which are ornamental to the soul, implying that the priests should be clothed with righteousness, Psa. cxxxii. 9. The desire to spiritualize sometimes may have carried writers too far; but, as the high priests were types of Christ, we must readily admit that these injunctions are not unworthy of God, nor useless to man, and the subject deserves most serious attention. Especially contemplate the high priest as intercessor for the people, the only person permitted to enter into the most holy place to present the supplications of Israel. Christ is a High Priest, who is a reconciler indeed; who presents his people without spot to God, clothed in the robe of his righteousness. The Mosaic priesthood has, it is true, now ceased, Christ being the end of the law, see Heb. vii. viii.; but there is a metaphorical priesthood, which the New Testament ascribes to all Christians without exception. Thus, the apostle addresses the whole body of believers as a royal priesthood, 1 Pet. ii. 9; and, in many respects, the resemblance between the priesthood under the law, and that of the faithful under the gospel, is easily traced.

Where high the heavenly temple stands,-
The house of God not made with hands,-
A great High Priest our nature wears,
The guardian of mankind appears.

He who for men their surety stood,
And pour'd on earth his precious blood,
Pursues in heaven his mighty plan,
The Saviour and the friend of man.

In every pang that rends the heart,
The Man of Sorrows had a part,
He sympathizes in our grief,
And to the suff'rer sends relief.

With boldness, therefore, at the throne,
Let us make all our sorrows known,
And ask the aid of Jesu's power,
To help us in the evil hour.

CHAPTER IX.

THE DAILY SERVICE OF THE TEMPLE.

THE manner in which the daily service of the temple was latterly conducted may be next described. Most of the priests, when on duty, resided in a building near the northwest corner of the court of Israel, called the fire-room. Their first care, early in the morning, was to bathe their whole bodies, which was not repeated during the day, though they washed their hands and feet every time they had left their duties and returned to them. Perhaps our Saviour alluded to this, John xiii. 10. The priests having bathed and dressed, waited for the coming of him who was called president of the lots. It was about cock-crowing, but the precise time was uncertain, which our Lord's exhortation, Mark xiii. 35, 36, may be considered to illustrate. On his arrival, the priests divided into two companies, and passing round the opposite sides of the court, with lamps or torches, they examined that all was safe, and met at the gate Nicanor, where they summoned an officer, called the pastry-man, to make the cakes for the high priest's meat offering. They then went into the chamber called Gezit, and having fixed upon a number, they stood in a circle, and each held up some of his fingers, more or less as he pleased. The president then directed one to take off his bonnet, or turban, and counting his fingers, proceeded to the next person, and so counted on till he reached the number already settled.

This method of counting fingers was occasioned by a superstition as to counting persons. The priest with whom this enumeration ended was to begin to remove the ashes from the altar of burnt-offering, a post considered honourable; and thus all contention for it was prevented. This plan was adopted in consequence of a priest having his leg broken, by being pushed off the ascent, in rushing forward with others to the altar. Having washed his hands and feet, the priest filled a silver shovel with ashes from the principal fire, separated from the unconsumed wood and flesh; he then descended to the pavement, and laid the ashes in the appointed place. The others then came forward, and assisted in the work, removing the ashes to a clean place without the city, renewing the fires, and replacing on the wood any