Moses and Aaron: Civil and Ecclesiastical Rites, Used by the Ancient Hebrews. Goodwin Thomas Aiken

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СКАЧАТЬ 4. A linnen bonnet, Exod. 28.

      Thirdly they differed in their marriage. The High-priest might not marry a Widow, nor a divorced Woman, nor a Harlot, but a Virgin, Levit. 21. 14. From a Widow he could not expect the first love: from a divorced Woman he could not expect the first, or just love: from an Harlot, neither first, just, nor only love: all which Christ (whom the High-Priest did herein represent) expecteth from his Church. The other Priests might lawfully marry a Widow, Levit. 21. 7.

      The High-priest, and the Inferiour Priests agreed in their consecration in these particulars. It was required first, that both should be void of bodily blemish, Levit. 21. 17. Secondly, that both should be presented unto the Lord at the door of the Tabernacle, Exod. 29. 4. Thirdly, that both should be washed with water, Exod. 29. 4. Fourthly, that both should be consecrated by offering up certain Sacrifices, Exod. 29. Fifthly, that both should have of the blood of the other Ram, put upon the tip of the right ear, the thumb of the right hand, and the great toe of the right-foot, Exod. 29. 20.

      In the time of their Consecration, certain pieces of the sacrifice were put into the Priests hand, Exod. 29. 9. The ceremony in the Christian Church, used by the Bishop unto the Minister in time of Ordination, that the Bishop giveth the Bible into the hands of the Minister, doth much resemble this. And both may signifie, that no man taketh this honour unto himself, but he that is called of God, as was Aaron, Heb. 5. 4. Hence Consecration in the Hebrew phrase is termed, Filling of the hand. And contrary to this did Jeroboams Priests, whosoever would, he Filled his own hand, 1 King. 13. 33. that is, He thrust himself into the Priesthood.

      In the discharge of their offices, the High-Priest differed from the other Priests: First, because he onely, and that but once a year, entred into the Holy of Holies, Exod. 16. 34.

Secondly, the High-Priest might not mourn for the death of his neerest kin, Levit. 28. 10, 11. The phrases used there to express mourning are two. First, uncovering the Head. Secondly, Renting the Cloaths: Of both these somewhat is spoken in the Chapter of Burial; but concerning the latter it will not be amiss to note, that the Talmudists determine the matter thus; saying,[47] That it was lawful for the High-Priest to tear the skirt, or neither part of his Garment, but from the bosom downward it was unlawful: which if it be true, then it doth not necessarily follow, that Caiaphas did contrary to the law in renting his clothes, Matth. 26. 65. The inferiour Priests might mourn for these six; Father, Mother, Son, Daughter, Brother, and Sister, that had no Husband. Levit. 21. 2.

[47] Vide Cunæum de rep. Heb. lib. 2. cap. 3.

      In the discharge of their Offices, the High-Priest, and other Priests agreed in these Particulars: First, they both burnt incense and offered sacrifices, 1 Chron. 6. 49. Secondly, they both sounded the Trumpets, the use whereof was two-fold; sometimes to sound an alarm in the war, sometimes, to assemble the people and their Rulers, Numb. 10. Thirdly, they both slew the sacrifice, 2 Chron. 29. 22. Fourthly, they both instructed the people, Malac. 2. 7. Fifthly, they both judged of leprosie, Levit. 13. 2.

For the more orderly performance of these offices, the High-Priest had his Suffragan,[48] called ‎‏סגן‏‎ Sagan, who in case of the High-Priest’s pollution, performed his office. Of this sort was Zephaniah, Jer. 52. 24. And of this sort Annas is thought to have been, when Caiaphas was High-Priest.[49] In this sense they interpret Annas and Caiaphas to have been High-Priests the same year, Luk. 3. 2. The High-Priest and his Sagan, resembled our Bishop and his Suffragan: The Patriarch of Constantinople and his Primore termed Protosyncellus, and amongst the Romans, the Centurion and his Optio: for the Lieutenants in war, who in case of necessity supplyed the Centurions place, were termed Optiones.

[48] Elias Thisbit.

[49] Casaub. adver. Baron. p. 242. It. Joseph. Scaliger in Proleg. ad Eus.

      That every one of the inferiour Priests might equally serve in his order, King David distributed the whole company of them into twenty four ranks or courses, called ἐφημερίαι Turmæ, vices. Nadab and Abihu being dead, there remained onely two sons to Aaron, namely, Eleazer and Ithamar; now as the succession of Priests was preserved in these two families, so did David at this time according to the number of people in each family, make his division. Eleazers family he divided into sixteen ranks, and Ithamars into eight: the division was by Lot; the first Lot fell to Jehoiarib, the second to Jedaiah, the third to Hairim, &c. 1 Chron. 24. Every rank or course served weekly in the Temple by turn, and the ranks received their names from those who at that time were the heads of the several families, and ever after retained the same names. The chief of every rank was called, Summus Sacerdos istius Classis: The chief Priest of that rank. Hence it is, that we read of many High-Priests assembled together, Mark 14. 1. Furthermore we are to note, that as the weekly course fell out by lot, so did they by lot determine each particular Priests service; namely, who should burn incense, who slay the beasts, who lay them on the Altar, who dress the lamps, &c. Zacharias was of the course of Abia, Luke 1. 5. that is, of the eighth course, and his lot was to burn incense, Luke 1. 9.

      The office of the Levites was to pitch, to take down, to bear up and down the Tabernacle, and the vessels thereof. Levi had three sons, Gershon, Cohath, and Merari: and accordingly the whole company of the Levites were distinguisht into 3 orders, Gershonites, Cohathites, and Merarites. The Gershonites charge was to carry the coverings, and hangings of the Tabernacle. The chief things within the Sanctuary were committed to the Cohathites. The Wood-work, and the rest of the instruments were committed to the charge of the Merarites, Num. 3. This was the office of the Levites, in Moses his time, whiles they were on their journey, in the Wilderness; but afterward when they were setled in the promised Land, then David changed their office, appointing them, some to have the charge of the Treasures of the Temple, 1 Chron. 26. 20. others to be Over-seers and Judges, others to be Porters, others Singers, 1 Chron. 23. 4. The Singers in time of singing were clad in linnen Robes or Surplesses, 2 Chron. 5. 12. The Singers were divided into twenty four orders or courses, 1 Chron. 25. 8. And the Porters into as many, 1 Chron. 26. that both might supply their turns weekly by lot, as the Priests did. In Moses time also, their consecration began at the five and twentieth year of their age: In Davids at the twentieth, 1 Chron. 23. 24. Ezra 3. 8. Here we may note the liberty granted unto the Church in changing Ceremonies: the Office of the Levites in Davids time, was not the same as in Moses: and again, Moses and David agreed not in the time of their consecration. Again in the Christian Church we shall find in Matthias his election, the use of Lots; not so in Pauls, or any other of the Apostles: In their meetings, use of an holy-kiss; and at the Lords Supper, use of their Love-feasts: both now antiquated thoroughout Christendom.

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