to adduce some other considerations which invalidate this opinion. But Though the first born of the Hebrews were devoted to God, yet this resulted not from any privilege of primogeniture, or right to the priesthood, but was in consequence of God's preservation of them, when all the first born of the Egyptians were suddenly destroyed.* It was the will of God that all the first born in Israel, both man and beast, whom he preserved alive when those of the Egyptians were slain, should thenceforward be devoted to himself. this devotion of the first born was not known except among the Hebrews, and not even among the Hebrews themselves before that time; nor did it prevail among them afterwards so as for the first born to be priests, but a kind of portion belonging to the priests, from whom they were to be redeemed by the payment of five shekels for each individual.† Nor is it any more to the purpose that the Levites, though it is true that they were ministers of religion, succeeded to the place of the first born. For notwithstanding this appointment, they were not priests, but assistants of the priests; nor did they even act in this capacity till they had been consecrated to their office by certain solemn rites. sent Nor does the account of Moses having young men which offered burnt offerings and sacri"ficed peace offerings," if rightly understood, afford any confirmation of this sentiment. There is no evidence that those young men were selected from among the first born; nor, whoever they were, did they sprinkle the blood upon the altar, which was the peculiar office of the priests. This was performed Num. iii. 13. viii. 17. † Num. xviii, 16. Exod. xxiv. 5. by Moses himself,* who at that time united both the pontifical and regal‡ dignities in his own person. Hence it is reasonable to conclude that those young men are said to have offered the victims, because they brought them to the altar; which is what the scriptures every where express by the word offering; and this oblation, in regard to the sacrifices of individuals, was the proper office of those persons on whose behalf they were immolated; nor, in the case of sacrifices for the whole congregation, did it always belong to the priests, but to other persons who represented that congregation. Nor, in the last place, do I allow much weight to the argument drawn from the appellation of a "pro"fane person," given to Esau for having sold his birthright. I consider the apostle in that passage as referring the birth-right of Esau, not to the priesthood, but to a double portion of the paternal inheritance and to the regal dignity. For the regal dignity and an ampler inheritance, which belonged to the first born by a divine and sacred right, a right of the highest antiquity, and founded in nature itself, ¶ were divine privileges, which no person could undervalue without justly incurring the charge of profaneness; especially in those times when such things were evidences of the peculiar favour of God. III. These considerations induce me to conclude, that it was the custom of the remotest antiquity for every individual to act as his own priest, in sacrifices offered for himself alone. Cain and Abel, it is evident from the scripture,** offered, each his own oblation. This one fact proves that in the earliest times Exod. xxxiv. 6. + Psal, xcix. 6. + Deut. xxxiii, 5, § Heb. xii. 16. ** Gen. iv. 3, 4* the first born had no such right to the priesthood as debarred all others from performing sacrificial acts: since Abel the younger brother, as well as Cain the first born, brought an offering to the Lord, and one that was acceptable. Those who imagine that the offerings which Cain and Abel intended for God, were brought together to Adam, in order to be offered by him in due form, allege nothing in support of such a supposition; which, as we have already hinted, is manifestly irreconcileable with the language of scrip ture. In the sacrifices designed for every family, there can be no doubt that the father of the family was entitled to officiate as its priest: and in the exercise of this right, Noah and Job offered sacrifices for themselves and their respective families. In succeeding times when sacrifices came to be offered for communities consisting of various families, it was the custom for the prince of each community, if he chose, to perform the public services to the Deity. In virtue of this right it was, that, before the consecration of Aaron, Moses sprinkled the altar with the blood which confirmed the solemn covenant.* Melchisedec also, before the time of Moses, was at once both a king and a priest;† and was invested with such a priesthood as never distinguished any other, except Christ himself. For as no mention is made of the father or mother, of the birth or death, of that great and most illustrious personage, which is contrary to the custom of Moses in the case of all other eminent men; hence he is described as "without father, without mother, without descent, having neither beginning of days nor end of life;" 66 Exod. xxiv. 6. † Gen. xiv. 18. Heb. vii. 1. and is also represented as "abiding a priest continually." And it is worthy of observation, that it is no very uncommon phraseology, to speak of great and illustrious men, whose parents are not mentioned, as having no parents. Seneca names two kings, of ' of whom,' he says, 'one has no father, and the ' other no mother' in explanation of which he immediately adds, 'that doubts are entertained respecting the mother of Servius, and that no mention ' is made of any father of Ancus.** On this subject Canuleius, in Livy, contradicts Seneca, but makes use of the same mode of expression: for that 'Servius was born of a female captive named Corni'culana, but that he had no father.'t To the same purpose is the following passage of Horace: You 'believe, with truth, that often before the govern'ment and ignoble reign of Tullius many men, de'scended from no ancestors, lived virtuous lives and 'were distinguished by great honours.' As eminent and celebrated men, therefore, whose parents are not named, are described as born of no parents; so in the same kind of phraseology, but under the inspiration of the Holy Spirit, Melchisedec is said to have had neither beginning of days nor end of life. And as that which has neither commencement nor termination is exhibited as eternal, the case of Melchisedec, being so ordered by God, afforded a suitable adumbration of eternity. But what was prefigured in him, was actually fulfilled in Christ. These things however belong not to this place. My design at present is only to shew, that in the early ages of the world it was the custom for the ⚫ Epist. 108. ↑ Lib. iv. c. 3. Lib. i. Sat, 6. ver. 8. king and prince of every state to offer the public sacrifices to God. Virgil describes Anius at Delphi as both king of men and priest of Apollo:* on which Servius remarks; It was the custom of the 'ancients for a king to be also a priest or high priest: 'whence we in the present day call the emperors high priests.' The same commentator, on another passage of Virgil, - Dost thou watch, thou offspring of the gods, Æneas? Watch,'t—says: 'This 'is the language of religion: for the vestal virgins on a certain day used to go to the king of the sacred 'ceremonies, and say, Dost thou watch, king? ' Watch: which Virgil justly attributes to Æneas, as 'being a king, and always introduced by him, as sustaining the pontifical character, and skilled in religious rites.' IV. But among the Israelites after their departure from Egypt into the wilderness, the priesthood was separated from the sovereignty, and was transferred to Aaron and his posterity by the command of God. The functions peculiar to the priesthood, to offer sacrifices to God and to bless the people in his name, were immediately assigned to them: but they were afterwards appointed also to determine all subjects relating to religion, and to judge of things clean and unclean; which, however, must be considered as offices belonging to them, not in the capacity of priests, but as persons skilled in the divine law. Hence, when the duties to which the priests were consecrated are specified in the scripture, they are represented as consisting in these two things; performing the rites of divine worship, and commending the people to the favour of God by solemn prayer. Them," says • Æneid. lib. iii, ver. 80. † Æneid. lib. x. ver. 228. |