each of the (*) fhoulder-ftraps of this ephod, was fastened a precious ftone (an onyx or a Sardonian) in which were engraven the names of the twelve tribes of Ifrael (s). 3. The high-priest wore moreover upon his breast, a piece of cloth doubled, of a fpan fquare (t), which was termed the breaft-plate, otherwise the rationale or oracle. It was wove and worked like the ephod, and in it were fet in fockets of gold, twelve precious ftones, which had the names of the twelve patriarchs engraven on them. The Urim and Thummim were also put in it. (The former of these words fignifies light; and the latter truth, or perfection.) These were confulted upon important occafions, and especially in time of war (u). The learned are not agreed about the form or figure of them, nor about the manner in which the oracle or anfwer was given by God, when confulted by the high-prieft, nor even whether the Urim and Thummim had different ufes (x). There is no mention of this oracle in fcripture, after the fucceffion was fettled on the family of David, and the Theocracy was ceased, because as fome pretend, it was by this God revealed his will, and gave his orders to the Ifraelites, as their king (7). The Urim and Thummim did entirely ceafe under the fecond temple. 4. The fourth ornament peculiar to the high-prieft, was a plate of gold, which he wore upon his forehead, which was tied upon the lower part of his tiara or mitre, with purple or blue ribbons. On it were engraved these two Hebrew words, Kodefch lajehova, that is, Holiness to the Lord, whereby was denoted the holinefs belonging to the high-prieft. This plate was also called the crown (z). All these clothes and ornaments the highpriest was obliged to have on, when he ministered in the temple, but at other times he wore the fame clothes as the rest of the priests. And this according to fome learned writers, was the reafon why St. Paul knew not that Ananias was the high-priest, when he appeared before him in the Sanhedrim (a).

III. Another ceremony practised at the confecration of the high-priest, was, anointing with oil (b). The Rabbins tell us that the holy oil, which Mofes had made by God's direction (c), having been loft during the captivity, they obferved only the other ceremonies, without anointing the high-priest at all.

IV. The laft ceremony performed at the confecration of the highpriest, was a facrifice, of which a full account may be feen in Exodus (d), and Leviticus (e).

The

(*) Exod. xxviii. 6, 7. Jofeph. Antiq. 1. 3. chap. 8. (3) In that on the right fhoulder were the names of the fix eldest, and in that on the left, thofe of the fix youngest. Lamy, p. 161.

(1) Exod. xxviii. 15, &c.

(u) 1 Sam. xxviii. 6. xxx. 7, 8.

(*) Concerning the Urim and Thummim, See Dr. Prideaux Conn. P. I. Book III. under the year 534.

(y) This is the opinion of Dr. Spencer.

(2) Exod. xxix. 6. and xxxix. 30.

(a) Acts xxiii. 5.

The oil was poured upon the prieit's forehead,

and this unction was made in the form of the letter X. Lamy, p. 160.

(b) Exod. xxx. 30. &c.

(c) Exod. xxx. 22, &c.

(e) Levit. viii. 14, &c.

(d) Exod. xxix, 1, &c.

The high-prieft might execute the functions of the other priests whenever he pleafed. Thofe that peculiarly belonged to him, were to make expiation for the people; and to afk counfel of God by the urim and thummim. This he did ftanding in the fanctuary with his priestly garments on, and his face turned towards the ark.

The high-prief being looked upon as the most facred perfon in the whole land of Ifracl, nothing was omitted that could any way tend to procure him honour and respect. For, 1. as hath been already observed, He was to be of the family of Aaron, which this dignity was fo firmly annexed to, and fo ftrictly entailed upon, that all the reft of the Ifraelites were as much excluded from it, as if they had been perfect strangers (ƒ). The law was fo very ftrict in this particular, that if any one out of another tribe prefumed to execute the office of high-prieit, he was put to death without mercy. 2. It was neceflary that he should be of an honourable and creditable family, and alfo that he fhould himself be without blemish (g). And therefore the officers of the fanhedrim were very exact in enquiring into the genealogy of every high priest and examining his body (b). When they found any one unqualified, according to the law, they put on him a black garment, and a vail of the fame colour, and excluded him from the fanctuary; whereas they gave a white garment to him that was found blamelefs, and every way duly qualified for it, and fent him back to minifter among his brethren. Some allufion feems to be made to this cuftom in the Revelations of St. John. (i). 3. As of all the legal pollutions none was greater than that which was contracted by the touching of a dead body, the high-priest was confequently commanded not to be at the funeral even of his own father (k). And therefore he never broke off the divine fervice upon fuch an occafion, as the other priefts were obliged to do, when being upon duty, they heard of the death of a near relation. Philo (1) exprefly fays, that the high-prieft was to put off all natural affection, even for father and mother, for children, brothers, c. whenever it came in competition with the fervice of God. Jefus Christ had undoubtedly an eye to thefe maxims, when he faid to the multitudes that followed him, If any man come to me, and hate not his father and mother, and wife and children, and brethren and fiflers, he cannot be my difciple (m). The high-prieft was moreover forbidden to ufe thofe outward marks of forrow, which were generally practifed among the Jews, as uncovering the head, and rending one's clothes (). But this prohibition must undoubtedly be reftrained to the high-prieft's garments (0), and the times of mourning; fince we find in fcripture (p), that on other occafions they were wont fometimes to rend their clothes, as when blafphemy, either real or pretended, was uttered in their prefence. 4. The highpriest was ordered to abftain from wine and other ftrong liquors at the

(f) Num. iii. 10.

time

(g) Levit. xxi. 18.

(b) Ezra ii. 61, 62.

t

(7) Philo de monarch. p. 639.

(4) Levit. xxi. 11.
(m) Luke xiv. 26.

(i) Revelat. iii. 4, 5. 18.

(n) Levit. xxi. 10. The Jews were wont in time of affliction to uncover their heads, and put duft or afhes upon them.

(e) Philo de monarch. p. 639. (p) Matth. xxvi. 65. Mark xiv. 63.

time of the celebration of divine fervice (q). The fame injunction was alfo laid upon the reft of the priests. To thefe particulars, the Rabbins have added feveral others, which excluded men from the high-priefthood, but there is very little certainty in all they have advanced upon this head. 5. The high-pricft was not allowed to marry a widow, or a divorced woman, or even a virgin, of whofe virtue there was the least fufpicion. According to Philo (r), fhe was to be of the facerdotal race. As for the rest of the priests, they might marry widows, and women of other families (s). If the high-prieft had contracted an unlawful marriage, he was obliged either to divorce his wife, or quit the priesthood. His whole family, in fhort, was to be of fo inviolable a chastity, that if any one of his daughters proftituted herfelf, fhe was burnt alive.

When the high-prieft had happened to pollute himself, before the celebration of divine fervice, there was a fort of a vicar, named Sagan, appointed to fupply his place. We meet with fome footfteps of fuch an officer as this, in Jeremiah lii. 4. He was alfo fometimes ftiled high-prieft, which gives fome light to Luke iii. 2. where we find Annas and Caiaphas both honoured with that title. This Sagan had the precedence before all the other pricfts. He is thought to be the fame as the captain of the temple, mentioned in the New Teftament (t).

There were alfo among the priests, several degrees of Of the priests. diftinction and fubordination. 1. The Thalmudifts, for

inftance, authorized by Deuter. xx. 2, 3. fpeak of a priest of the camp, otherwife called the anointed for the wars, whofe bufinefs was to exhort the army to fight valiantly. Some place him above the Sagan. 2. The priests were alfo diftinguifhed otherwife (). There were ufually two, called Catholicks, who were fet apart to fupply the Sagan's place, when there was occafion. Befides thefe, there were feven that kept the keys of the court of the priests. 4. Others had the fupcr-intendency of times, places, officers, . Such a regulation as this, was abfolutely neceffary for the maintaining of order in a service of so great length, and fo full of variety.

The common priefts were of the family of Eleazar, and of Ithamar, the fons of Aaron. They were by David divided into four and twenty courfes, or families (x); who performed the divine fervice weekly by turns, and according to their rank. That of Abia, mentioned Luke i. 5. was the eighth (y). But whereas at the return of the children of Ifrael, from the Babylonish captivity, no more than four of thefe courfes could be found; Ezra therefore (z), either to keep up the inftitution of David, or to follow his example, divided thofe four courfes into twenty-four. The offices which the courfe upon duty was to perform every day, were appointed to the priests by lot (a); but on the folemn feafts, feveral courfes

(g), Lev. x. 9. See Philo de monarch. p. 637. (r) Philo de monarch. p. 639.

(5) Levit. xxi. 7. Jofeph. Antiq. 1. 3. 10.

(t) Acts v. 24. comp. with 2 Maccab. iii. 4. (x) 1 Chron. xxiii. 6.

(z) Ezra ii. 36-39.

(4) Nehem. xii. 13.

(y) 1 Chron. xxiv. 10.
(a) Luke i. 9.

courfes joined in the fervice. Each courfe had its father, head, or prefident, who were also ftiled high-priests; and this is the reason, why in the pel, we find the high-priests so often mentioned.

The people of Ifrael were alfo divided into twenty-four classes, each of which had a head. One perfon out of each of thefe claffes, was appointed to attend upon the divine fervice on the folemn feafts; and to be, as it were, the reprefentatives of the whole nation, because all the people could not poffibly be affembled in the court, nor be present at the facrifices. These were called the stationary men (b).

The fame precautions and ceremonies that were used in the choice of a high-priest, were also observed in the election of the common priefts. We have already obferved, the difference between their quality and habits, which were plainer than the high-prieft's, except when he entered into the Holy of Holies. They might keep on their habits as long as they staid in the temple, even after facrificing was over; excepting the belt, which they were not allowed by the law to wear, but only in time of divine fervice; because it was made of linen and woollen woven together (c).

The functions of the priests were of two forts. Some were daily performed, and confifted in general, 1. In offering the morning and evening facrifices (d). On the fabbath day they offered three. 2. In lighting the lamps. 3. In burning the incenfe. 4. In guarding the temple, properly fo called. And 5. In founding the trumpet at the flated hours. Thefe offices were fubdivided into feveral others, which were appointed unto the priests by lot, four times a day. The other functions belonging to the priests were not daily: they confifted, 1. In judging of the leprofy, (which was a diftemper that feems to have been peculiar to the Jews) and of other legal uncleanneffes. This last business was the moft troublesome by far, because of the numberless rules and restrictions that were to be obferved in it. They were not all indeed prefcribed by the law; but yet fome of them were of a very ancient date. It was undoubtedly upon their account, that St. Peter faid (e), The law was a yoke, which neither they, nor their fathers, were able to bear. 2. In judg

ing alfo of the things and perfons devoted to God, and to appoint the price of their redemption. 3. In making the woman that was fufpected of adultery drink the bitter water (f). 4. In striking off the head of the heifer that was offered as an expiation for murder, the author of which was not known (g). 5. In fetting the few-bread on the golden table every fabbath day, and in eating the ftale loaves. 6. In burning the red heifer (b), the afhes of which being mixed with water, ferved to purify thofe that had defiled themfelves by touching a dead body. To this, as fome imagine, St. Paul alludes, when he speaks of thofe

(c) Levit. xix. 19.

that

(b) See Cuneus de Repub. Heb. 1. ii. c. 12. (d) The morning facrifice was offered, as foon as the day began to break; and the evening one as foon as darkness began to overspread the earth. Lamy, P. 147.

(e) Acts xv. 10. (g) Deut. xxi. 5.

(f) Numb. v. 15, &c.

(b) Numb. xix.

that are baptized, that is, wafhed for, or becaufe of the dead (i). This myftical interpretation is agreeable to St. Paul's method. He, in another place (*) alludes to this ceremony, which was moft commonly performed by the high-priest. 7, Laftly, the priest's business was to infruct the people, to bring up the children of the Levites, and to anfwer the doubts and scruples that might be raised about any part of the law.

The Levites were fo named, because they were the pofte- The Levites. rity of Levi, one of the fons of Jacob. In point of dignity, they were of a middle rank, between the priests and the people. They were, properly fpeaking, the minifters and affiftants of the priests, dur ing the whole divine fervice (1). At first they were divided into three branches, according to the number of the fons of Levi; that is, the Gershonites, the Kohathites, and the Merarites (m). Their business at the time of their firft inftitution, was to carry the moft holy place, the ark, the tabernacle, with the boards and utenfils belonging to it; they did not enter then upon their office, 'till they were thirty years old (n); but after the building of the temple, they were admitted to ferve at the age of twenty (). In procefs of time they were like the priests, divided into twenty-four claffes, over every one of which was fet a head or prefident; and each of thefe claffes was again fubdivided into seven others that were to attend every week upon the divine fervice by turns. King David affigned them other employments (p). To fome he committed the care of the treafury and holy vessels. Some he made door-keepers, muficians, &c. And others were appointed officers and judges. After the building of the temple (q), they kept the feveral apartments of it; and their business was likewife to inftruct the people. The manner of their confecration was as follows (r); after they had been purified with water, they were fet apart for the fervice of God by impofition of

hands; after which two young bullocks were facrificed; the one for a

fin-offering, and the other for a whole burnt-facrifice. Their clothes were made of linen, but fomewhat different from those of the priests. They had under them fome perfons called Nethinim, that is, given; because they were given to them as fervants. Their bufinefs was to carry the water and food, and whatever else was wanted in the temple. The Gibeonites were at firft employed in this drudgery (s); as a punishment for the cheat they put upon the children of Ifrael. Thefe Nethinim were always to be ftrangers (t), and, according to the Rabbins, were never allowed to marry one of the daughters of the Hebrews.

The Levites had forty-eight cities affigned them (u); but thirteen of them belonged to the priests. The Jews tell us, that all these cities were fo many fanctuaries, or places of refuge for thofe that happened to

(i) 1 Cor. xv. 29.

(k) Heb. ix. 13.

(7) Núm. iv. 15. 1 Chron. xv. 2. (m) Numb. iii.. 17.
(0) Ezra iii. 8. 1 Chron. xxiii. 24. 27.

(2) Numb. iv. 3.

(p) Ibid. ver. 4. and 5. and xxvi. 20. 2 Chron. xix. 11. (r) Numb. viii. 6. 14.

(q) 2 Chron.

(t) Deut. xxix. 11. VOL. III.

(s) Joh. ix. 23.

(2) Numb. xxxv. 2, 3, 4, 5. 14. Josh. xxi. 4.

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