That they were not the twelve precious stones contained in the breast-plate, as some have erroneously imagined, is quite clear; for we do not find that God directed Moses to make the Ureem and Thumeem, as he did when he said, "And thou shalt make the breast-plate," &c., &c. It is plain from the text itself, that they were something in addition to the breast-plate, and put therein, after it was finished, by Moses himself; and therefore God says, "And thou shalt put into the breast-plate of judgment the Ureem and Thumeem." From this fact, it is evident that there was something additional placed in the breast-plate by Moses; and for this reason, it is supposed that it was made double, that it might the more conveniently hold them. It now remains to inquire what the Ureem and Thumeem in reality were, and what the particular use of them. As to the former, there are various opinions among the learned. Many celebrated Christian divines have ventured many erroneous definitions on the subject. According to the opinions of the most erudite and pious Hebrew doctors and rabbins, the following appears to be the most reasonable view of the case. It was, say the rabbins, the Tetragrammaton, or ineffable name of the Deity, which Moses was commanded to place in the breast-plate, and was consecrated to holy purposes. It was vested with divine power to give an oracular reply from God to any counsel being asked of him by the high priest, during the time in which he wore it. Now, as the answer came immediately from God, it was therefore properly designated "asking counsel of God." As to the Ureem and Thumeem, it was especially to ask counsel of God on such momentous occasions only, in relation to the Jewish nation. In the Mishna of _Yoomah_ are explained three express conditions necessary to be observed in the asking of counsel by the Ureem and Thumeem. FIRST.--Concerning the person inquiring. He must not be a private person. He must be either the king, the president of the Sanhedrin, who presided over the whole nation, the general of the army, or some other noble prince, or governor in Israel. SECOND.--Concerning the nature of the question. It must not be respecting the affairs of private persons; but such only as relate to the public interest of the whole nation, either of church or state. THIRD.--Concerning the person who presents the question. He must be the high priest, clothed in his pontifical robes, and his breast-plate with the Ureem and Thumeem. The learned Maimonides observes in his celebrated work, "Moreh Nevoocheem," or a "_guide to the perplexed_," part second, chapter forty-five, that the Ureem and Thumeem was a degree of the divine inspiration. Speaking of the different degrees or orders of prophecy, he says: "And thus every high priest who inquired by the Ureem and Thumeem was of this order, as already mentioned."