furthermore elected their purpose by multiplying the dogmas of religion to
such an extent and so blending them with philosophy that their chief
interpreter was bound to be a skilled philosopher and theologian, and to
have leisure for a host of idle speculations: conditions which could only be
fulfilled by a private individual with much time on his hands.

(19:94) Among the Hebrews things were very differently arranged: for their
Church began at the same time as their dominion, and Moses, their absolute
ruler, taught religion to the people, arranged their sacred rites, and chose
their spiritual ministers. (95) Thus the royal authority carried very great
weight with the people, and the kings kept a firm hold on their spiritual
prerogatives.

(19:96) Although, after the death of Moses, no one held absolute sway, yet
the power of deciding both in matters spiritual and matters temporal was in
the hands of the secular chief, as I have already pointed out. (97) Further,
in order that it might be taught religion and piety, the people was bound to
consult the supreme judge no less than the high priest (Deut. xvii:9, 11).
(98) Lastly, though the kings had not as much power as Moses, nearly the
whole arrangement and choice of the sacred ministry depended on their
decision. (99) Thus David arranged the whole service of the Temple (see 1
Chron. xxviii:11, 12, &c.); from all the Levites he chose twenty-four
thousand for the sacred psalms; six thousand of these formed the
body from which were chosen the judges and proctors, four thousand were
porters, and four thousand to play on instruments (see 1 Chron. xxiii:4, 5).
(100) He further divided them into companies (of whom he chose the chiefs),
so that each in rotation, at the allotted time, might perform the sacred
rites. (101) The priests he also divided into as many companies; I will not
go through the whole catalogue, but refer the reader to 2 Chron. viii:13,
where it is stated, "Then Solomon offered burnt offerings to the Lord . . .