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A

HISTORY OF THE PRIESTHOOD

FROM THE BEGINNING OF THE WORLD
TO THE PRESENT TIME,

WRITTEN IN DEFENCE OF THE DOCTRINE
AND POSITION OF

THE CHURCH OF JESUS CHRIST
of
LATTER-DAY SAINTS;

AND ALSO A BRIEF TREATISE UPON THE FUNDAMENTAL
SENTIMENTS, PARTICULARLY THOSE WHICH DISTINGUISH
THE ABOVE SOCIETY FROM OTHERS NOW EXTANT.

BY B. WINCHESTER, MINISTER OF THE GOSPEL.

"Ye also as lively stones, are built up a spiritual house, an holy priesthood, to offer
spiritual sacrifices acceptable to God by Jesus Christ"--PETER 2:5.

PHILADELPHIA.

BROWN, BICKING & GUILBERT, PRINTERS, NO. 56 NORTH THIRD STREET

1843

This typeset edition is by Samuel E. West, elder, and proof read by Sherry (West) Murray and Samuel E. West. It is paginated to agree with the original 1843 edition. Copyright 1998, Samuel E. West. All rights to this edition reserved. No part of this volume may be reproduced in any form, by computer or any other means, without permission in writing from the publisher. Reproduction for personal use is authorized.

[Page ii]

Entered according to the Act of Congress, in the year A. D. 1843, by B. Winchester, in the Clerk's Office of the District Court of the Eastern District of Pennsylvania.

Condition of Man and the Earth before the fall---State of things after the fall--The lord made known to Adam the Plan of Salvation--Giving of the Priesthood to Him, and the History of the same, in connection with the dealings of God with mankind from Adam to Abraham.

The object the Lord had in view in raising up the Israelite Nation.--The Gospel was preached in the days of Abraham.--And the form of Government that the Lord approbates--And the History of the priesthood from Abraham to Moses.

Additional Evidence of the Election of the Israelite nation-Moses lived with Jethro the priest Of Midian forty years.-Moses Led the Tribes of Israel out of Egypt-Jethro went to Moses in the wilderness, and instructed him how to organize the Congregation; he also officiated at the alter and offered sacrifices-Aaron and his Sons were inducted into the Lower Order of Priesthood-The difference between the Aaronic and the Melchisedec Priesthood, &c., &c.

The Apostate condition of the Jews at the First Advent of Christ--The Object of Christ's Mission.--In what respect His Kingdom is not Of This World--His kingdom, or Church consists of an Organized Government on the Earth--The Holy Priesthood was given to the Apostles and other Officers of the Primitive Church The Gospel of Christ, &c. &c., in the First Century.

Prophetic Account of the Apostacy from the Primitive Order of the Church-Rise of the "Man of Sin," or Mystery Babylon the Great"-The Protestant Societies are destitute of the Priesthood-And History ofthe Saints from the Commencement of the Christian Era to the Present Time.

The Object of New Revelation-Rule for the Interpretation of Prophecy--The Lord Foretold that He would send His Angel with the Priesthood or Everlasting Gospel, and also, Reorganize His Kingdom First upon the American Continent--Dissertation upon Nebuchadnezzars Dream and Daniel's Interpretation of it--The Lord's Ensign of the Latter-days, and the Restoration of the House of Israel, &c., &c.

Evidence to sustain the Divine Authenticity of the Book of Mormon--Organization of the Church of Jesus Christ of Latter--Day Saints, and the Blessings Bestowed upon the Members of it, &c. Zion for the Millennium--Gathering of the House of Israel, and the Restoration of the Priesthood to them--Second Advent of Christ--Resurrection of the Dead--Millennium, &c., &c.

Preface.

The subject of the "Holy Priesthood," is one of magnitude and immense moment to every biblical student, especially those who belong to the society of which the author of the following work is a member, and one that diffuses new light over the whole face of the sacred volume. It enables the inquirer after truth to understand the manner in which God always has, and ever will, deal with the human family.

The subjects of the redemption of man, the mission and divinity of Christ, the precepts of the gospel, the true order of the kingdom of God, the gifts and blessings guaranteed to the citizens of this kingdom, the renewal of the gospel dispensation, the Book of Mormon, the restoration of the house of Israel to the lands of their fathers, Zion for the Millennium, the second advent of Christ, the resurrection of the dead, and Millennium, are inseparably connected with the Priesthood, all of which are discoursed upon, and set forth in their true light in the course of this work.

However the merits or demerits of the work, are not for the author to determine; but for the public, to whom it is now cheerfully submitted for perusal.

The earnest solicitation of numerous friends to publish a work of this description, and an ardent desire to propagate the truth, are the principal causes that induced the author to mature it into its present form; therefore, it is hoped that it will produce the desired effect, which is, to be the means of doing much good; or in other words, to effectually subserve the cause of Christ.

[page 5]

FROM THE BEGINNING OF THE WORLD TO THE
PRESENT TIME.

CHAPTER I.

A TRAIN of events having rendered my circumstances such, that I cannot at present be constantly engaged in the field labour, sounding the trumpet of the everlasting gospel, or of descanting (?) upon the beauties of holiness, with the view of elucidating (?) the riches and splendor of the kingdom of god: but being inspired with feelings of respect, and ardent desire for the welfare of my fellow man: and knowing that I cannot employ my time in a more serviceable way, than when I engage myself in making plain to the understanding the matchless work of God, I have retired from the hum of business, and chatting of social society, to while away a few hours of solitude, in deep reflection upon the high-toned economy of God, or self-commending plan of Salvation, [page 6] which I deem prudent to publish for the consideration of the honest inquirer after truth.

The subject that occupies its place as one of the departments of the economy of God, that I have made choice of, as will be seen from the "Title," to fit within the narrow limits of this little volume, is the "Holy Priesthood," the history of which I intend to give, with the view of the rise and establishment of the kingdom of God of the latter-days, and fulfilment of the numerous promises of God to his people.

Come Heav'nly Spirit I invoke thy aid,
0'respread me with thy cheering influence;
Touch the intellect, help the mind to soar
Above the narrow works of boasting men.
What is in me dark, illumine; O guide
The immortal part, sacred in the path
Of truth, that things past, present, and to come
May be with great precision (?)
`Midst the labyrinth of the (?)
Of times or trial of struggling
Of which no history is (?)
Assist the mind (?)
`Midst monuments survived the wreck of time,
Of truth unchang' d, unsullied, over bright,
Though like lonely stars that in chaos shine,
While darkness, and confusion reigns (?)
High Heav'n lend thine influence, act the (?)
Of the magic star of Bethlehem, that
Guided the guard'an shepherds of the east,
To the place where Immanuel was laid:
So inspire my mental pow'rs, direct my
Mind, a wise and just selection to make,
Of gems of `lasting truth; and thus to rear
[page 7] The temple of argument, in defence
Of the cause, nay more th' rights of Israel's God.
Once more kind Heav'n, thine influence I ask,
That like a well instructed scribe, I may
In wisdom, bring forth things both old and new;
That this work, the force of my exertion,
May prove a sure guide to eternal bliss.

Considering the foregoing a sufficient introduction, I now invite the reader to divest himself of all unfriendly prejudice, and participate with me in the investigation of our subject; but before we begin our research, let us have a fair understanding with regard to the meaning of this "holy priesthood;" a knowledge of which we are in search of.

When I speak of the holy priesthood, I mean to be understood as speaking of a delegation from God, or a legation from heaven, which is in authority conferred upon individuals authorizing them to act in the name of the Lord, or to administering ordinances and transact such business as appertains to the (?); or in other words, the Lord does a part of His (?), or employs righteous men as His agents, (and his priesthood ?) is the commission or power given to the (?) the reader is not to understand from this, that the priesthood is wholly restricted to this world; but to the contrary, it is a principle congenial with the works of God, and binds the hosts of heaven together, and authorizes the angels to act in the name of God throughout the boundless realms of light; and (as will be seen hereafter,) no one has a legal right to administer in the name of the Lord without this authority.

The sacred writers have ascribed to this priesthood, two departments, or general heads; the one they denominated the "Melchisedec," the other the "Aaronic" or "Levitical," the latter seems only to have been an appendage to the for- [page 8] mer, as I shall endeavor to make appear in its proper place. Having now given my views with regard to the import and object of the priesthood, I renew the invitation to the reader, to join me in this research, which we will now commence.

Moses says: "In the beginning God created the heaven and the earth," (and all things upon it.) "And God saw every thing that he had made, and, behold, it was very good." Thus we are to infer, that as the earth rolled from the hands of its Maker, every thing was pure. Nothing molested the quiet of all the Lord's holy mountain; all the beasts of the forest were docile or harmless. But the most noble of all His works, was the formation of man in His own image and likeness, whom He located in the beautiful garden of Eden or earthly paradise; and gave him power to have dominion over all things upon the earth. Thus Adam was made governor over all the works of God upon this planet, which then formed a province in the vast kingdom of worlds, or boundless creation of God. In this condition, he not only occupied the place of a ruler, but he formed a connection between the heavenly intelligences, and other animate creatures that dwell upon the earth.

But let us for one moment, further contemplate the state of things at this period:--The earth was (and is yet) the Lord's, And all things upon it: for he created them.-Adam, accompanied, by his companion, was located in the capital, of it, to all appearance, with a prospect of enjoying a world of pleasure. The earth was the extent of his dominion, yet all were under the jurisdiction of the Lord.

Under, these circumstances, Adam having authority to sway his sceptre over the whole province of the earth, it was only necessary that he should be restricted under certain rules or a law, for the well-being of the whole of the lower creation. This being the case, the welfare of all things upon earth, to a certain extent, depended upon the [page 9] conduct of man. The relationship that Adam sustained with the Lord, was that of a son, if we credit the testimony of St. Luke, (Luke 4:36.) But alas! man only held this blissful station while in obedience to the Supreme Head of all things; and in disobedience the whole scenery was changed, and tinged with a crimsoned woe, sorrow, and perplexity.--Satan, who in all probability is a fallen angel, employed the serpent or disguised himself, and thus beguiled Eve, who took and gave to Adam, and thus they both partook of the fatal fruit, which was peremptorily forbidden. The penalty of the law was inflicted, which was banishment from the beautiful garden and from the presence of God, also temporal death. Thus Satan took the character of an invader, and invaded the earth: the earthly paradise became lost to man, and his relationship with God was broken; hence, since the fall, all mankind, before obedience to the law of redemption, are foreigners, aliens, and strangers to God. Under these circumstances, Adam, before having a knowledge of the plan of salvation, must have been in an awful condition:--A veil of obscurity now intervened between him, and his God; the angels, who were formerly his companions, did not so frequently visit him; the ground was cursed, and became parched and obdurate, so that it required much manual labor to obtain vegetation sufficient for his sustenance. The beasts of the forest begin to tear each other in pieces; the more harmless birds of the wood, hastened to some place to screen themselves from the more ravenous kind. Alas! the harmony that once existed, was broken up, and a woeful confusion reigned in its steed, and a horror and awful dread of death pervaded the mind of Adam, and racked his soul with fearful anxiety respecting his future fate. Thus with a prospect of lingering out a wretched existence, in a state of banishment from the presence of God, and with awful feelings, as though they [page 10] were the horrible forebodings of perpetual despair, he no doubt, bewailed his condition.

Now under consideration that these were the circumstances of man at this period, and that satan had invaded the earth; I ask, what was there to be done? Man had lost this earthly paradise or pleasant estate; the infliction of the penalty of the law, which he had broken, rendered him an alien from God and this curse was to be entailed upon his posterity. Could he without any permission from heaven, establish a law or order of things, by which he could regain that which he had lost? I answer in the negative. Again, would it have been consistant with the character and mercy of the Deity, to have forever abandoned him to wretchedness and woe, without offering him a chance to return? I opine not. Still, I interrogate, would it be consistent with the rules of propriety, for an alien to assume the authority to administer the forms of the law, and thus adopt himself as a citizen of a distant kingdom, or for two foreigners to commission each other to do a thing of the kind? Every intelligent person will respond in the negative. Again I repeat, what should be done? I will answer this by referring to what has been done.

After the Great God, condescended to alleviate the painful condition of man, by promising that in His own due time He would send his Son who should be offered as a sacrifice for the original sin, and redeem all mankind from the consequences of the same. He also proffered to him the law of redemption; or in other words the plan of Salvation, through obedience to which, all the human family can form and sustain an allegiance with God. It would seem from the scriptures, that this law of redemption is the law of the kingdom of God, given to the faithful for their special benefit; but it is absolutely necessary for all to be obedient to it, in order for them to become citizens of this kingdom. But the point [page 11] now at issue is, how the human family were to come in posession of this kingdom: they certainly could not usurp it, neither could they form this allegiance with God without a permit from heaven authorizing them so to do.

Again, there was no way for God to establish his kingdom among foreigners, unless he appeared in person and done it, or sent an embassy for that purpose. An assumption on the part of the foreigners, would not answer. Thus it appears, that there was no way for mankind to return and form a relationship with God, only by a permit or grant from Him, accompanied with the specified conditions. I have now traced the subject, to the place where I can with propriety introduce the holy priesthood.

I have already shown, that it was possible for man to receive information concerning the plan of salvation, but at the same time be destitute of the proper authority to reap the benefits of it. Therefore, the thing lacking, which was absolutely necessary, was the permit from heaven; or in other words, the priesthood--which was given to Adam.

This priesthood, as I have before observed, is the principle that binds the hosts of heaven together, is the commission given to angels, and is the necessary authority in the kingdom of God; and indeed, virtually speaking, when this priesthood was given, the kingdom was given: for it is the authority by which all the officers are consecrated, or the kingdom organized, and the ordinances administered. When I speak of the kingdom of God on earth, I mean to be understood as speaking of it, as being synonymous with the church militant.

Now the reader is to understand, that this kingdom was organized on earth expressly for the benefit of the fallen race of mankind, and all those who are legally adopted into it, and are faithful to God during the short period of their existence in time, will not only be under the immediate pro- [page 12] tection of God; but will heir an inheritance in heaven, and fully regain all that was lost by the fall; so that our painful course through time, and the serious afflictions that flesh is heir to, in the end will be no detriment to us, but rather, as the apostle says: "They will turn to our good." Again, it is incompatible with the Lord's mode of dealing with the human family, to be present himself and act the part of a priest on earth to administer the ordinances that appertain to His kingdom, or to station His angels here for that purpose; hence, He elected good men and conferred the priesthood upon them, that they might administer the ordinances and adopt souls into this kingdom. Thus the Lord deputized righteous men to do his work in his name. The following declaration of the apostle, abundantly sustains this idea. "Now then we are ambassadors for Christ: as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled to God." (See 2 Co. 5:20.)

Moses and the prophet Malachi, connect the priesthood and a covenant together; speaking of the priesthood conferred upon Aaron and his Sons, they call it a covenant of priesthood." (See Nu. 25:13; Mal. 2:4-7) Paul says, the priesthood after the order of Melchisedec was made or given with an oath. This oath alludes to the covenant made at the time this authority is transferred to the people of God; therefore, when men transgress and fail on their part to perform what the stipulations of the covenant binds them to, they break it; and thus, forfeit all the privileges of the priesthood.

Again, the priesthood is evidently what the apostle alludes to, where he says, a dispensation was given to him to preach the gospel." a dispensation, and a covenant are inseparably connected, (I mean a general dispensation that is given for the purpose of building up the kingdom.) Therefore, if the [page 13] priesthood was given to Aaron, a covenant was made, and a dispensation given to him.

Now when we consider that God is the same unchangeable being in all ages of the world, and that He has but one mode of saving men, we cannot dispute that His kingdom was established on earth in as early an age of the world, as that in which Adam lived. Yet I admit, there is no positive evidence that Adam had this priesthood; but there is an abundance of circumstantial, as will be seen from the following.

The first evidence, that the priesthood was given to men in this age, I shall examine, in the circumstance of Cain and Abel, offering a sacrifice as a type, no doubt, alluding to, and conveying an idea of the great sacrifice of the Son of God. Moses gives the following account of this offering: "And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the Lord. And Abel, he also brought of the firstlings of his flock, and of the fat thereof. And the Lord had respect unto Abel and his offering: But unto Cain and to his offering he had no respect." (Ga. 4:3-5)

This not only shows, that Adam and his sons had a knowledge of the promised Saviour and of the atonement; but, that some one was in possession of the priesthood at this, period. But it is very evident, that it was given to Adam, and he conferred it upon his sons; and even if Cain and Abel did not have it, I am certain the person who administered at the alter did; for it is an established principle in the economy of God, that no one has a legal right to administer the ordinances of his kingdom, except he be qualified with the priesthood; not even a sacrifice-offering excepted. To establish this, I refer the reader to the circumstance of Saul, king of Israel, offering a sacrifice at Gilgal, when he [page 14] had no authority to do it. (See 1 Sa. 13) This was a grievous offence in the sight of God, so much so, that he rent the kingdom from him and his posterity, and gave it to David. The apostle says: "No man taketh this honour unto himself, but he that is called of God as was Aaron." (He. 5:4) Moses strictly forbade any one of the Israelites to administer at the altar, but those who had the priesthood.

The foregoing sufficiently establishes the idea, that the priesthood was given to man almost from the beginning; but it will be remembered, that he retained it only by obedience to the commandments of God: for it is His kingdom, and He will not keep in office those who disobey Him; hence, when Cain and others transgressed, He took it from them. But I will now bring forward another train of evidence; therefore, I solicit the reader to divest himself of all prejudice, and critically examine it with me.

I have before remarked, that the fall of man produced an entire change in his estate, and that all mankind, before obedience to the principles of righteousness, are foreigners from God; and that His kingdom was established on earth, in order that they might return and form an allegiance with Him; hence, as soon as the priesthood was given, and the kingdom established, and men began to increase upon the earth, those who belonged to the kingdom of God, were distinguished from those who rejected it, by the appellation of the "chosen seed" or "Elect people of God." And it is possible, that Eve gave birth to children before this priesthood was conferred upon Adam, (although, we have nothing definite to establish such an idea;) but as soon as he received it, he formed his allegiance with God, and become the head officer of the church or kingdom on earth; hence, said she, when Cain was born, "I have gotten a man from the Lord;" (Ga. 4:1) thinking, no doubt, that he would succeed his father [page 15] in the right of presiding over the church: moreover, that he. would be numbered with the "chosen seed," because he was born after they had renewed their relationship with God. Cain however, murdered his brother Abel, in consequence of which he was cursed, and excluded from the privileges of the priesthood; therefore, Seth succeeded his father. And it appears, that the principal object Moses had in view, in his very brief history of the world from the creation down to Abraham, was to give the regular lineal descent and succession of priests or patriarchs, who by virtue of the holy priesthood, reigned as kings and priests, or presided in their day over the church.

Again, when we consider the frailty of the human mind, and the character of satan, who invaded the earth, it is no more than reasonable for us to suppose, that at a very early period there became two parties, which indeed was the case. The "chosen seed," who reaped the benefits of the priesthood, and were made the adopted children of God, in contradistinction to the wicked, (who were called the "sons and daughters of men,") were termed the "Sons and Daughters of God." This is certainly, a most excellent explanation of this mysterious passage of scripture: "And it come to pass, when man began to multiply on the face of the earth, and daughters were born unto them, that the sons of God saw the daughters of men, that they were fair; and they took them wives of all which they chose." (Ga. 6:1, 2.) This has been a difficult text for the learned to comment upon. And some have indulged themselves in strange flights of imagination, and enthusiastic speculation about the meaning of it, and have supposed that the angels of heaven, had some mysterious commerce with the fair sex of that age which is a great absurdity. All of this, is the affect of the ignorance that exists in this our day with regard to the holy priesthood. [page 16] Even after the Antideluvian age, the people of the Lord, were called, "Sons of God;" although, the term; "Saints" was frequently used. The appellation of "Sons of God," is often used in the Book of Job; for instance: "Now there was a day, when the Sons of God came to present themselves before the Lord, and satan came also among them." (Job 2:6.) The idea is, the people of God met together and satan protruded himself into their midst. The apostles also, frequently make use of the term "Sons of God."

But before I leave the history of the priesthood in this age, I will again introduce as positive evidence, to sustain the idea of the existence of the priesthood on earth at this period, the following logical conclusions. First, the Lord is the same in all ages of the world, and indeed from and to all eternity. Secondly, his law, or the gospel, is the same invariable rule or plan of salvation; therefore, it requires in all ages, the same principle of authority to administer it. Thirdly, by the gospel life and immortality were brought to light; and I am certain, if the bible is true, the Antideluvian patriarchs understood these important principles. Fourthly, the precious blessings, such as communing with God, as Enoch and others did, revelations, administration of angels, faith, &c., &c., are enjoyed by those, who by virtue of the priesthood are adopted into the family of God. Fifthly, there is but one general order of priesthood, and that has existed from all eternity; for the idea is held forth by the sacred writers, that Christ has been in possession of it from before the foundation of the world, and as the kingdom of God could not have been organized on earth without it; therefore as the Lord's people of the age of which I now write, were in possession of the kingdom and of the above mentioned blessings, it is established beyond successful contradiction, that the Lord consecrated men to the office of the priesthood soon after the fall. Being [page 17] assured, in my own mind, that the foregoing is sufficient to establish the position I have taken, I now continue my history.

As I have before mentioned, there was a regular succession of kings, priests or patriarchs, from Adam to Abraham, and it appears that during this age, while the chosen or elect people of God, formed a separate or distinct people by themselves, that it was highly displeasing to God, for them to intermix or marry with the wicked: for it seems, that a violation of this rule, was one reason why the Lord brought a flood upon the world, and destroyed all with the exception of Noah and his family.

It is said that Noah was a preacher of righteousness, not of the ceremonial law of Moses, for it was not then in existence; but the righteousness which is of faith, or in other words, the gospel of Christ; and any evidence that the gospel was preached in this early age, is proof that the priesthood existed on earth at the same time.

In the preservation of Noah from destruction by the flood, the regular succession of presiding priests was continued after it. He is a very prominent man, in the history of these early times, and the bible gives him the character of a prophet, and it also records the circumstance of his administering at the alter, which certainly gives him the character of a priest.

There is nothing in the history, of the elapse of time from Noah to Abraham, that particularly attracts attention, only in exhibition of the fraility of man; for it appears, there was a great falling away, or apostacy from God, and a substitution of an idolatrous, in the place of the true worship. Also, the building of the tower of Babel, which was very offensive to God: for which He confounded the language that the human family then spoke, and scattered them upon all the face of the earth.

I have now concluded the first division of my history; [page 18] therefore, I close this chapter, not however, without first assuring the reader, that the following one contains matter of a very interesting character, and of importance to all mankind.

It appears from what is left on record of the age in which Abraham lived, that the foundation of the heathen mythology was laid, and that a large portion of the world digressed from the path of rectitude and righteousness, and were fast tending forward to that disgraceful confusion and idolatry, that they afterward were thrust into; however, I admit that some few strictly adhered to the principles of righteousness, and that the majority of the nations retained some few vestiges of the pure religion of heaven; as is evident from many things that are recorded in connection with the history of Abraham, and those immediately connected with him. The Lord therefore, foreseeing the result of this apostacy, called Abraham and commanded him to leave the land of his nativity, and go into the land of Canaan.

It seems, that the object the Lord had in view in doing this, was to cause a knowledge of him to be retained on earth, which was likely to be lost among those who had turned to idolatry. In order to accomplish this, the Lord resolved to [page 19] raise up from Abraham, a choice nation, and peculiar people; hence, the Israelites were to be the repositories of his knowledge.

As soon as Abraham reached the land of Canaan, the Lord appeared to him and made known in full his intentions, which were as above, and ceded to him and his posterity after him forever and ever, all the land that he could see from an eminent place on which he stood; He also promised him that his progeny should be, comparatively speaking, as numerous as the stars of heaven, and that in and through his seed all the families of the earth should be blessed. All these considerations were included in the covenant the Lord made with him.

Now the matter seems to stand thus, the Lord in order to accomplish his purposes, resolved to raise up a people and commit to them his oracles or the holy priesthood, and make them the repositories of his knowledge, and stewards over the affairs of his kingdom. This forms a most exquisite solution of the scriptural doctrine of election and reprobation. The prophets, Christ, and the apostles, unanimously agree that the Israelite nation, were the chosen or elect people of God; or in other words, they were the chosen seed. The idea is, they were elected to hold the office of the priesthood, that all the world might be blessed through their administration; for indeed, Christ after the flesh was a descendant of Abraham. In a scriptural sense, the whole Gentile world were reprobated; that is, they were not chosen to hold the office of the priesthood, or to be stewards over the affairs of the kingdom; but this reprobation did not effect their salvation in eternity, provided they were adopted into the family of Abraham or kingdom of God, through obedience to the proper ordinances, administered by those holding the office of the priesthood.

Paul, speaking of this chosen people, says: "Who are [page 20] Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises." (Ro. 9:4.) The adoption alluded to here, is already explained in the preceding chapter.--All the covenants that God ever made with any people respecting priesthood and blessings, are embodied in those made with the house of Israel. The service alluded to, appears to be that of the priests, while acting in their official capacity, and not the devotional service required of all mankind: for the former was restricted to the Israelites. Christ said: "Salvation is of the Jews." (Jne. 4:22) All the inspired writers, hold forth the idea, that God elected the Israelite nation to be stewards over the affairs of His house or Kingdom, and to hold the office of the priesthood, by virtue of which, all the world could be transplanted into the family of Abraham, and be numbered with the "chosen seed," and sustain an allegiance with God; hence, came the saying; "Salvation is of the Jews." The Lord commanded Abraham, Isaac, Jacob, and all the house of Israel, to circumcise all the males of their families, which was to be as a sign, or token of their relationship with Israel; and that they might be preserved a separate and distinct people by themselves, and not mix with other nations. The covenant made with Abraham concerning the land of Canaan, circumcision, and the multiplication of his posterity, was extra of the covenant of priesthood, which he had received the same as others had before him. The foregoing may be regarded an a slight digression from our subject; but in order to have a correct understanding of the priesthood in this age, it is necessary to have correct information with regard to the object the Lord had in view, in raising up the Israelite nation in the manner in which he did.

The first thing, that I shall now introduce as evidence to prove that the priesthood was conferred upon man in this age, [page 21] is the fact that the gospel was preached in it. Paul says: "And the scripture foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, in thee shall all nations be blessed." (Ga. 3:8.) This is conclusive that the gospel was preached to Abraham; but the following is more definite still: "And Melchisedec king of Salem brought forth bread and wine: and he was the priest of the most high God. And he blessed him and said, blessed be Abraham of the most high God, possessor of heaven and earth." (Ge. 14:18.) The administration of bread and wine as a sacrament, is one of the institutions of the gospel, and was practiced by Christ and his apostles; and no doubt, Melchisedec administered them with the same views, and for the same purpose, that the disciples of Christ did.

The profound reverence that Abimeleck king of Gerar, who took Abraham's wife from him supposing she was his sister, had for the Lord, and the principles of virtue and righteousness, is sufficient evidence that he was acquainted with the religion of heaven, and proves to a demonstration, that the law of righteousness; or in other words, the gospel, was understood in his day. Paul expressly says, the gospel was preached to the children of Israel in the wilderness, Eusebius Pamphfus, bishop of Cessrae in Palestine, one of the noted fathers of the church, who flourished in the fourth century, has written in his "Ecclesiastical History," a whole chapter to prove that the gospel of Christ was no new thing; but was preached, not only in the days of Abraham, but long before his day. This is of undoubled [undoubted] authority; for Eusebius had a good opportunity to become acquainted with the history of this circumstance. (See Eusebius' Ecclesiastical History, Book 1, chap. 4.) The foregoing abundantly sustains the idea, that the gospel was preached, understood, [page 22] and even obeyed, in the age in which Abraham lived; but we will now turn our attention, more particularly, to the priesthood, abstract from other principles.

I have before mentioned that Abraham, had the priesthood; and in all probability, he was ordained by Melchisedec: for it is said, that when he returned from the slaughter of the kings, Melchisedec met, and blessed him.--I suppose Abraham was ordained during this interview.

This Melchisedec, who was priest of the most high God and king of Salem, was an extraordinary man in his day; a man of great faith and piety; although, there are some things connected with his history, that are very singular. He no doubt enjoyed all the privileges of the priesthood, and by virtue of the same, reigned as patriarch or king over Salem; and so great was his faith, and fame, that after his day, the priesthood was called after his name. Mr. Joseph Smith explains this as follows: "Why this is called the Melchisedec priesthood, (or priesthood after the order of Melchisedec,) is because Melchisedec was such a great high-priest; before his day it was called the holy priesthood after the order of the Son of God; but out of respect to the name of the Supreme Being, to avoid the too frequent repetition of his name, they, the church, called the priesthood after "Melchisedec," or the "Melchisedec priesthood." There is an apparent contradiction, in the account given by the apostle Paul of this great man: I mean the following: "For Melchisedec king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him, to whom also Abraham gave a tenth of all; first, being by interpretation king of righteousness, (or a righteous king,) and after that also king of Salem, which is king of peace; without father, without mother, without descent, having neither beginning of days nor end of life; but [page 23] made like unto the Son of God; abideth a priest continually." (He. 7:1-3) Some have considered the saving, "without father, mother, or descent," sufficient ground for a great many enthusiastic speculations: for instance, that Melchisedec is Christ, or Jehovah; also that he was not a man. But the absurdity of such notions, is seen from the succeeding verses; "Now consider how great this man was, unto whom the patriarch Abraham gave the tenth of the spoils." "But he [Melchisedec] whose descent is not counted from them [Levites] received tithes of Abraham,.and blessed him that had the promises." From these declarations we discover that this Melchisedec was a man, and had descent; but what does the apostle mean by saying that he was "without father, mother, or descent?" I answer that he did not allude either to the person of Christ or Melchisedec; for each had a father and mother; but to the principle of authority or the holy priesthood, which has existed from all eternity, and has neither father, mother, or descent; and is without beginning in days, or end of life. The apparent contradiction in the apostles phraseology, in all probability, has appeared in consequence of the ignorance of the translator, or some careless transcriber.

The apostle holds out the idea, that this priesthood is a kingly one, which appears to be correct, from the fact, that it emanated from God, and He is a King of kings, and Lord of lords; and it is also the authority of his kingdom, and by it, as I have before mentioned, Melchisedec reigned as a king over the inhabitants of the city of Salem. This idea is corroborated by Josephus, who says: "Now the king of Salem met him [Abraham] at a certain place called the Kings' dale, where Melchisedec king of the city of Salem received him. That name signifies the righteous King: and such he was without doubt, insomuch that on this account he was made [page 24] the priest of God; however, they afterward called Salem Jerusalem." (Josephus, Book 1 st, chap. 10.) From this we learn that the Melchisedec priesthood, may be with propriety termed, the Righteous kingly priesthood; or to reverse it, a Kingly priesthood or authority adopted to the law of righteousness.

It is evident that the only form of government, by which the people were governed in these early times, that met the approbation of the Lord was the Patriarchal. This government, was strictly ecclesiastical, yet it included all the rules and regulations necessary for the well-being of society, and preservation of good morals. The chief ruler was the patriarch, or high-priest, who reigned as king by virtue of the office of the priesthood which he held. Indeed, there are reasons for believing, that all those small kingdoms of the land of Canaan, including those governed by the shepherd kings, were originally only so many branches of the kingdom of God, and each formed a separate organization by itself yet all probably were accountable to a presiding officer, or quorum of officers appointed by the Lord to preside ever the whole kingdom on earth.

Melchisedec presided over a church, or branch of the kingdom of this kind, which was at Salem; and in all probability, Abimeleck of Gerar, was a king of this description. All the shepherds kings, and those of Canaan, originally presided by virtue of this priesthood; but as these kingdoms degenerated into apostacy, they incorporated with their religion, many mythological institutions; their government many political, despotic, forms and rules, and each king in time assumed the title of absolute monarch. I infer all this, from some few hints dropped by the sacred historians: for instance, such as the account of Melchisedec reigning as king, in Salem, the profound reverence that Abimeleck had for the Lord, many things connected with the biography of [page 25] Abraham, the circumstance of Moses finding a priest among the Midianites, who had a knowledge of God, the whole history of, Baalam the prophet, (who in one instance however is called a soothsayer,) and many other allusions to the condition of the nations, with regard to their relationship with God, too numerous to mention. One thing is certain, no people so much deserve the extreme severity of God's judgments, as a set of apostates; and it is evident that these kingdoms had corrupted the holy priesthood, sacrificed to idols, and turned their temples into public brothel houses. They thus provoked the Lord, and kindled the flame of his anger against them, till he sent the Israelites to destroy and dispossess them. This idea of their being apostates, in a great measure, accounts for the severity of his judgments upon them. It also sustains our idea of the object the Lord had in view in raising up the Israelite nation.

For proof, that the priesthood existed on earth in the days of Abraham, I refer the reader to the apostle, Paul's epistle to the Hebrews, particularly to the seventh chapter. Moses in his brief account of this age frequently mentions that there were elders and priests; but some of the modern writers, conjecture they were idolators. This is only supposition and be it as it may, it is evident the authority used in the heathen temples or at their alters was only a corruption of the holy priesthood. God first initiated the offering of sacrifices, (not however to idolatrous gods,) and gave the appropriate names to the various grades or office, and when the nations degenerated into idolatry, they retained these names, and sacrificed to their deities.

Moses referring to the circumstance of Joseph buying the land of Egypt, says: "Only the land of the priests bought he not, for the priests had a portion assigned them of Pharaoh and did eat their portion which Pharaoh gave them." (Ge.47:22.) [page 26] It is said, when Jacob died: "And Joseph went up to bury his father: and with him went up all the servants of Pharoah, the elders of his house, and all the elders of the land of Egypt." (Ge. 50:7.) It is also said, that Joseph married the daughter of the priest of On. (Ge. 41:45.) And when we consider the piety of Joseph his untiring zeal in the cause of righteousness, and avertion to idolatry, we cannot for a moment suppose that such an alliance was made with the daughter of an idolatrous priest; not that Joseph would have polluted his piety by so doing; but the antipathy that existed against each other's religion, would have imposed a barrier in the way. If the foregoing quotations are not positive, I regard them at any rate, as the strongest kind of presumptive evidence, to sustain the before mentioned idea of the priesthood. I cannot consistently close this chapter, without saying something more of what is written in the Book of Job, who in all probability lived in this age.--What he say's about the "sons of God," sustains our idea that there were many people in this age who had a knowledge of the Lord, and who had received the benefits of the priesthood, and then formed an allegiance with God, and were numbered with his family.

The probability is, that this priesthood was conferred by the father upon the son. (?) Abraham to Joseph; moreover it is quite probable, that the twelve sons of Jacob were all priests, for the are (?) as patriarchs. (?) after the decease of Joseph it seems that idolatry triumphed in Egypt.--The Israelites were reduced to bondage, and how much they feared God and respected the rules of his kingdom, from this to Moses, is uncertain.

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It is mentioned in the preceding chapter, that the Lord chose or elected, or raised up the Israelite nation, to receive His oracles, (?) by stewards (?), and the affairs of His kingdom; but will now introduce, received the scriptures, some additional evidence of sustain (?)

Moses, in his address to the (?) and just previous to his death (?) thy fathers, therefore He chose (?) seed after them, and brought thee out of his sight, with his mighty power out of Egypt. "For thou art an Holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto himself, above all the nations that are upon the earth." (De. 14:2.) Isaiah says: "But thou Israel, art my servant, Jacob whom I have chosen, the seed of Abraham my friend." (Is. 41:8.-see also Is. 44:1,2) Stephen the [page 28] martyr, said in his discourse to the Jews: "This is he [Moses] that was in the church in the wilderness, with the angel which spake to him in mount Sinai, and with our fathers; who received the lively oracles to give unto us." (Ac. 7:38)

I regard these quotations as conclusive testimony, to establish the above idea; but there is much more that is satisfactory to corroborate it in the apostle Paul's "Epistle to the Romans," which the reader can examine at leisure.

Now I trust that I have adduced sufficient evidence to convince every candid person, that the Lord established His kingdom with the house of Israel, and of course that He gave them the priesthood; but to what extent they enjoyed the rights and privileges of this kingdom, and its authority, will be seen hereafter.--But to proceed with my history.

It is evident the Israelites in a measure corrupted the priesthood while they were in Egypt; and that they were to a certain extent enveloped in a spiritual darkness at the time the Lord delivered them from their oppression. The manner in which they were delivered, is familiar to almost everybody; therefore, I shall omit the particulars of it, in order to immediately proceed with the subject matter of my history.

Moses, after he had (?) the Egyptian, fled to the land of Midian where he became acquainted with Jethro, a priest of the Midianites, and (?) resided forty years, and ultimately married his daughter. The Midianites are supposed by some to have been sons and daughters of Abraham, from the fact he had a son by his wife (?) , whom he called Midian. This perhaps will account for the continuation of the priesthood down to Jethro.

This association with this priest of Midian, afforded Moses a good opportunity to become acquainted with all the blessings and privileges of the holy priesthood: and in all probability Jethro consecrated him to the office of it. At the ex- [page 29] piration of those forty years, the Lord or his angel appeared to him, and instructed him to go to Egypt, and lead the tribes of Israel from thence to the land of Canaan. He complied, with this command, and the Lord sent Aaron to assist him, and they in due time succeeded in leading the chosen people of the Lord out of Egypt.

After they had crossed the Red Sea, Jethro hearing of the prosperity of Moses, and the children of Israel, set out to pay him a visit: and as soon he reached the place of his destination, and Moses had related all the circumstances connected with their deliverance and journey to him, he then gave Moses such advice as he thought was good: which was to organize the congregation of Israel, by appointing rulers or judges of thousands, of hundreds, of fifties, &c., which counsel he cheerfully received, and acted accordingly. Some suppose this Jethro, was an idolatrous priest, which is certainly a great absurdity, for this reason. It is said, that when he (?) Moses, he "rejoiced for all the goodness which the Lord had done to Israel;" and that he "blessed the Lord," and spoke in the highest terms of His greatness and majesty. It is also said, he offered sacrifices to God upon the altar that Moses had built, and that Aaron, and all the elders of Israel, associated with, and cordially received him. All of this, does not look much like the work of an idolatrous priest.--What would we think of a Christian society, that would admit an idolatrous priest into their church to preach, advise, and administer ordinances? I leave the reader to answer this question. But says one, perhaps Moses, out of courtesy, suffered him to do this, because he was his father-in-law. I reply, that it is quite probable Moses had as much respect, if not more, for the Lord and the principles of righteousness, as he would have for an idolatrous priest, although he was his father-in-law. Indeed, I am confident that no intelligent person, can carefully read the eighteenth chapter of the "Book [page 30] of Exodus" without being convinced that Jethro was a righteous man and a notable priest of the most high God. 'Thus admitting, the Israelites corrupted the priesthood while they were in Egypt, we have discovered the probable way it was restored to then. Again, it is abundantly evident, that the gospel was preached to them, and the kingdom of God organized among them. The apostle Paul says: "For unto us was the gospel preached as well as unto them, (children of Israel in the wilderness;) but the word preached did not profit them, not being mixed with faith in them that heard it." (He. 4:2.) Again the apostle says: "Moreover brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud, and in the sea." (Co. 10:1, 2.) With all the ingenuity I have, I cannot interpret this in any way, other than that the house of Israel were baptized in the Red Sea, by Moses and others whom he had commisioned for that purpose; and were overshadowed or baptized with the Spirit of God which appeared, and rested down upon them, (?) sea, cloud. But says one, were they not baptized in the sea when they crossed it? I answer that it is said, they passed through the sea dry-shod, or as on dry ground; and the idea, of baptizing people in the sea on dry ground, would be a novel thing in the bible indeed. The idea is, they were baptized unto Moses, the same as the Jews were baptized unto John the Baptist in Jordan. Moses like John, set forth or proclaimed the doctrine of baptism, and baptized those who believed, or authorized some other one to do it. Some of the most approved historians, admit the ordinance of baptism was practiced long before the commencement of the Christian era, which I have no reason to dispute; but I contend that it was an ordinance of the gospel then, as well as now.

I regard the foregoing passages of scripture, as positive [page 31] evidence, that the gospel was preached, and the ordinance of baptism administered, to the children of Israel in the wilderness. But it appears, they were a stubborn and wicked race of people, and often complained of the Lord, and rebelled against Moses. For this reason, the Lord gave them one of the most despotic laws, that ever human beings were made subject to. The apostle Peter said, it was a "yoke too hard for us or our fathers to bear." Paul says, "it was a curse to them, and a law of carnal commandments:" he also says, "It was added in consequence of transgressions." Added to what? not to a system of heathen mythology, nor to the law of Egypt, neither to that of any other nation. But I am certain the gospel was preached unto them, and I know of nothing else to which this ceremonial law could have been added. The idea, that it was added in consequence of transgressions, is sufficient evidence that it was intended as a curse, or punishment for their stubbornness. Again it appears, that it was appended to the gospel, to continue only until Christ should come and abolish it.

I have now arrived at the place, where I can introduce the Aaronic, or lower order of priesthood, which I have before said, was only an appendage; or in other words, only a part of this grand principle of authority. Why I call it the lower order is because that it is not the fulness of the Priesthood, or authority to perform the works of God. I mean by this, that those who are made priests after the order of Melchisedec, enjoy all the rights, and privileges of this authority; but those who are made priests after the order of Aaron, only possess a part; yet all that their grade of office guarantees to them: hence, the Aaronic, or Levitical priesthood, is only a branch of the Melchisedec: and is called the Aaronic, because it was conferred upon Aaron, and his sons, to continue hereditary throughout their generations; and it was their place as bishops or priests, to preside over all the differ- [page 32] ent grades of officers, that came under their jurisdiction: and it was called the Levitical, because the men of the tribe of Levi, were chosen to administer in all the various offices of this priesthood, instead of all the first-born of the tribes of Israel.

Some suppose, this lower order of priesthood had a beginning with Aaron; but the inconsistency of such an idea, is exposed by placing it in conjunction with the following Scripture: "And take unto thee Aaron thy brother, and his sons with him from among the children of Israel, that they may minister unto me in the priest's office." (Ex. 28:1.) The Lord did not command Moses to induct Aaron into a new order of priesthood just instituted; but speaks as though it was of long standing, and well understood by all. But to be brief--I infer from the above, and many other like sayings written in the bible, (See Ex. 28:41; Ex. 29:9; and 30:89.) that this order of priesthood is but a branch, or one of the departments of the Melchisedec, and is of equal antiquity. Although I admit that the giving of the law is regarded as a new dispensation, yet by no means does the idea imply, the institution of a new priesthood.

But during the existence of the Mosaic ritual, it was confined to Aaron's progeny, and the tribe of Levi, and in particular appropriated to the service, and performance of the ceremonies, and institutions of this law.

That the grade of office, which Aaron held, was inferior to that which Moses held, is evident from the following: "And he said, hear now my words: if there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream. My servant Moses is not so, who is faithful in all his house. With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the Lord shall he behold: wherefore then were ye not afraid to speak against my servant [page 33] Moses." (Nu. 12:68) Thus Moses had a privilege to converse with the Lord face to face; but Aaron, and other prophets that were then in Israel, were not entitled to this prerogative.

There are some things connected with the account of the personal appearance of the Lord to the patriarchs, and prophets, that are very singular and strange, yet sublime, and consistent with good reason. It is said, that the Lord appeared to Abraham, and dined with Him; but it is evident, He did not appear in His glory: for when Abraham saw him, and the angels with him, he thought they were three men. It is also recorded, that Jacob wrestled with the Lord, and conversed with him face to face. Moses and the seventy elders of Israel at one time, saw the Lord; but there appears to be some difference in the manner in which these elders saw him, and that in which, Moses did at another time. All the congregation of Israel saw the cloud, and heard the voice of the Lord from it; but did not see him, and talk with him face to face as a man talketh with his friend, as Moses did. But there is an apparent contradiction in the terms employed in recording this matter, which needs some explanation: Moses made this request of the Lord. "And he said, I beseech thee show me thy glory." He was answered thus; "And He said, thou canst not see my face: for there shall no man see me, and live." This answer, is understood or explained, by the request made.--Now when Moses came down from the mountain, the glory of the Lord shone on or from his face, so much so, that the children of Israel could not look upon him; therefore, he covered it with a veil: so no doubt the glory of the Lord is in His countenance or shines from His face; therefore, the idea the Lord conveyed to Moses was, that no man in his common state of this life can see His glory, that is, the full extent of it, and live. The account that follows this answer of the Lord to Moses, corroborates my [page 34] explanation: "And the Lord said, behold, there is a place by me, and thou shall stand upon a rock, and it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: and I will take away mine hand, and thou shalt see my back parts; but my face shall not be seen." (See latter part of 33, of Ex.) Christ, and the apostles, seemingly contradict the idea of any man seeing God, even in the manner Abraham, Jacob, Moses, and others did. Moses and other historians explain these accounts by relating the manner in which the Lord appeared to these man; but when Christ and the apostles say, "no man hath seen God," they speak of Him, as He exists, in the full sense of the word; that is, they include all His glory, and majesty: for in this sense no man has seen God; in other words, the fullness of His glory: for it seems to be reserved to be shown at some future period. But one of the observations of Christ, in my opinion, serves as a key to unlock the whole of this mystery: "Not that any man hath seen the Father save he which is of God; he hath seen the Father." (John 6:46.) It is probable Christ here alluded to himself; but the same rule may be with propriety applied to others, such an Adam, Enoch, Noah, Abraham, Melchisedec, Jacob, Moses, and others, who were priests of the same order that He was o£ and indeed, all were priests of the most high God; but the mission assigned to these men, differed from the one allotted to Christ. In a word, all these great and holy men, or noted priests after the order of Melchisedec, were only so many members of the grand cabinet of the Great God, and were endowed with plenipotentiary power or authority; and of course, had the right to converse with Him face to face and of receiving information from Him, to communicate to the subjects of the kingdom.

The following is satisfactory evidence, that Moses was a great high-priest after the order of Melchisedec: "I will raise [page 35] them up a prophet from among their brethren like unto thee" [Moses.] Peter said the prophet alluded to here, is Christ: and the apostle Paul says, He is a priest forever after the order of Melchisedec: hence, as He was to be like Moses; Moses must have been like Him in possession of the same priesthood. This is corroborated by David, who says, Moses was a priest of God.

Moses by the authority of this priesthood presided over the house of Israel, and was their law-giver; and was blessed with the privilege of conversing with God face to face, and even to see him; but Aaron, and his sons, received an inferior office; therefore, they did not see God as Moses did; neither did they converse with him face to face; but received information from Him by means of the Urim and Thummim, through the agency of angels, by visions, and by the Spirit of God. But it appears, in consequence of the wickedness of the children of Israel, Moses was taken from them, and no one was ordained to succeed him and hold the same office. Joshua succeeded him as a leader, and judge in Israel; but did not hold so high an office in the kingdom of God. The Lord commanded Moses thus: "Take thee Joshua the son of Nun, a man in whom is the Spirit, and lay thy hand upon him; and set him before Eleazer the priest, and before all the congregation: and give him a charge in their sight. And thou shalt put some of thine honour upon him, that all the congregation of the children of Israel may be obedient." (Nu. 27:18-20.) This expression, "thou shalt put some of thine honour upon him," shows that Moses ordained him to an office inferior to the one he held himself. And it will be remembered, those who have received the fulness of the priesthood, have a right to officiate in, and ordain others to all inferior ranks of office. Joshua was certainly a very eminent man, and had great faith, yet he was not a high-priest of the Melchisedec order [page 36] like Moses. Furthermore, it will be seen from what I have before said, that when the Lord took Moses from the children of Israel, he left them no other priesthood, but the Aaronic.

Moses says, it was the intention of the Lord, to make the house of Israel a kingdom of priests; but it appears, that in consequence of their wickedness, this never was as yet fully accomplished; but will be when they are restored to their former inheritance, and the kingdom given to them again. Yet during the elapse of time, from Moses to Christ, it appears, they were the only people, who had the priesthood, or in any respect possessed the kingdom of God, and all who desired to be partakers of its blessings, were under the necessity of being adopted into the family of Israel.

The sons of Aaron, were hereditary heirs of this inferior order of priesthood; for the Lord gave it to them with a covenant; or in other words, he made a covenant with Aaron, that it should, on condition of faithfulness, continue with him and his posterity forever.

The form of government instituted for Israel, was ecclesiastical, and as far as their authority extended, it was patriarchal: the sons of Aaron as bishops, (or high-priests of this inferior order of priesthood,) presided over the spiritual affairs, and all the Levitical priests officiated under their direction; they also had judges to oversee their temporal, or political affairs, and to legislate for them; but more or less under, the direction of the presiding priest, who obtained the word of the Lord by means of the Urim and Thummim. Josephus says, this instrument was a transparent or shining stone, which was consecrated to the Lord and placed in Aaron's breastplate, and that somehow by its shining, or reflections, he obtained the word of the Lord; but he says, it ceased to shine about one hundred and fifty years before Christ. (See Josephus, Book 111, chap. viii.)

It is quite probable; that several of the Jewish prophets, [page 37] by their faith received the Melchisedec priesthood from God, or an angel sent to confer it upon them. It is evident, that Samuel, David, Solomon, Elijah, Isaiah and others, received it, for some of them offered sacrifices; but they having received the highest order of priesthood, had a right to officiate in all the lower offices of it. This accounts for these men officiating at the altar, who were not of the tribe of Levi.

In process of time, the Israelites became corrupt in their notions, and desired to have a king like other nations, which displeased the Lord; however, He granted their request. From this to the appearance of Christ, they had their blessings, and their afflictions: at times they were faithful to God, at others they turned to idolatry, and the Lord suffered them to be brought into bondage, and pressed with heavy afflictions. But at no time, did they consider themselves under a more severe curse, than when they were scattered or driven from their land; for this simple reason, they knew how to appreciate the privilege of living a separate people by themselves, where they could worship God under their own vine and fig-tree unmolested.

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