Moses and Aaron: Civil and Ecclesiastical Rites, Used by the Ancient Hebrews. Goodwin Thomas Aiken
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.
Moreover, there are certain degrees observable among the Levites: First, their Initiation, when they were a month old, they were Initiated and presented unto God, Numb. 3. 15. Secondly their consecration, they were consecrated by imposition of hands, when they were five and twenty years old, Numb. 8. 24. From thence for five years following, they learned their Office. Those that imposed hands on them are said in the Text, Numb. 8. 10. to be the sons of Israel, Ghazkuni interpreteth that place, the First born of Israel. They were the Representive Church; and in allusion to this, the Church of Christ is called the Church of the First-born, Heb. 12. 23. At the same time the Levites were waved by the Priests, that is, as the Greek reads it,[50] Separated, which word is used for the Ministers of Christ,[51] Separate me Barnabas and Paul, Act. 13. 2. Thirdly, their Ministration, to carry up and down the Tabernacle, and this was at the thirtieth year of their age, until the fiftieth, Numb. 4. 3. Lastly, their vacation, or discharge from that laborious service of carrying the Tabernacle; notwithstanding even then they were to serve in their charge, to encamp round about the Tent, to sing, and to beware that no stranger came into the Temple,[52] and likewise to over-see and instruct younger Levites in the manner of Bishops. Unto these degrees the Apostle seemeth to have respect: They that have ministred well, get themselves a good degree, 1 Tim. 3. 13. The like kind of[53] degrees are observable among the Vestal Virgins: they remained in their Nunnery thirty years. Ten years they learned the Mysteries of their Profession; Ten years they exercised them; and Ten years they taught them others. From this custome of Imposing hands on the Levites hath flow’d the like custom, used by the Apostles in conferring Orders, Acts 6. 6. 1 Tim. 5. 22.
[50] Ἀφοριεῖ ἀαρὼν.
[51] Ἀφορίσατε.
[52] Francisc. Jun. Analyt. Expos. Numb. 8.
[53] Dionys. Halycarnass. lib. 2.
Observe the difference of these three phrases, Χειροθεσία, the imposition of hands. Χειροτονία, the holding up of hands, in token of elivation or ordination, Act. 14. 22. And ἔκτασις χειρῶν, A stretching forth of the hands. Both the first gestures were used in Ordination, or conferring Orders. The first of all, namely, imposition of hands, was borrowed from the Hebrews. The second, namely, the holding up of hands, was taken from the[54] Athenians, who had two sorts of Magistrates, Κλήρωται, Magistrates chosen by lots: and Χειροτόνηται, Magistrates chosen by holding up of hands. The third gesture of the hands, called ἔκτασις χειρῶν, A stretching forth of the hands,[55]