Church and State as Seen in the Formation of Christendom. Allies Thomas William
at length to its belief in the divine unity and the promises attached to it; and through all this, up to the time of accomplishment, the High Priest sits in the chair of Moses, and offers expiation on the day of atonement, and the priests emanate from his person, and prophecy speaks from his mouth. He is the ordinary judge of the whole people, the guardian and interpreter of the divine law, whose decision is final and supreme.
3. That people lost its civil independence, which was merged in the great Roman empire, but its spiritual independence, centred in its High Priest, was preserved to it. At no period of its history was this independence more remarkably maintained. Philo, himself a Jew settled in Egypt, says, “Innumerable pilgrims from innumerable cities flock together by sea and land, from East and West, from North and South, on every festival to this Temple (of Jerusalem) as to a common harbour and refuge, seeking peace there in the midst of a life of business or trouble.”19 “The Holy City,” he says in another place, “is my country, a metropolis not of the single country of Judea, but of many others, on account of the colonies from time to time thence sent forth.” But not only was this city such a metropolis to all Jews in every part of the world, and the High Priest the centre of the worship which drew them from all parts of the world, but his spiritual authority extended over them in the several cities which they inhabited as well as when they came up to Jerusalem. This was the power borne witness to by St. Paul, when “yet breathing out threatening and slaughter against the disciples of the Lord, he went to the High Priest and asked of him letters to Damascus to the synagogues, that if he found any men and women of this way, he might bring them bound to Jerusalem.” This was the power which counterworked and persecuted St. Paul himself wherever he went, through which “five times he received of the Jews forty stripes save one, and was thrice beaten with rods” (2 Cor. xi. 24). This was the power which, wherever the Apostles went, preaching the Gospel under the cover of a religion which enjoyed legal sanction, and so disobeyed no Roman law, encountered them, and, after endless particular persecutions, succeeded at last with Nero in getting them put beyond the pale of the protection which their character of Jews might afford them, and placed under the ban of the empire as preachers of a new and unsanctioned religion. They were but summing up a long course of previous persecution in this act, which was the master-stroke of Jewish antagonism, by which they fulfilled to the uttermost the divine prediction: “Therefore, behold I send to you prophets, and wise men, and scribes; and some of them you will put to death and crucify, and some of them you will scourge in your synagogues, and persecute them from city to city” (Matt. xxiii. 40). And it was followed at once by the destruction of the city, the Temple, and the priesthood, as the prophecy ran, “Behold your house shall be left to you desolate.” The position of the High Priest in this last period of Israelitic history, the forty years which elapsed from the day of Pentecost to the destruction of the city and Temple, represents him most vividly as the guardian, judge, and mouthpiece of a religion which, though national, had colonies in all parts of the world, and in which not only the central seat of the worship and the country of Judea, but the colonies also, in whatever part of the world they might be situated, acknowledged his spiritual jurisdiction. This privilege was given by Julius Cæsar, as to the Roman empire, and continued by Augustus. It is of much moment to understand the history of the first forty years of the Christian Church.
4. So completely had the high priesthood created by Moses, and the whole system of worship, sacrifices, rites, and ceremonies which it presided over and guarded, fulfilled the purpose for which it was created. It presented in all its parts a type and a prophecy of Christ and His kingdom – a type and a prophecy which through fifteen hundred years of action and suffering had wrought itself out in the heart of a people who, now deprived of their civil, but enjoying a spiritual, independence, lay scattered through the whole world, ready to receive the spiritual kingdom. Through all Gentiledom the sacerdotal authority had become, by its corruption of the high truths of religion, the serf or minion of the Civil Power, but to the Jews the worship of their God was in its own nature supreme, and did not admit of interference even from that power which they acknowledged to rule absolutely in temporal dominion. The same scribes and pharisees and people who cried out before the Roman governor, “We have no king but Cæsar,” were ready a few years afterwards to sacrifice their lives rather than admit into Jerusalem a statue of the Emperor Caligula, which seemed to them an impugnment of their religious law. And the Jewish people during the years of our Lord’s teaching and ministry were looking for their Messias, and when they should acknowledge Him, were ready to acknowledge Him not only as Priest and Prophet but as King also. So deeply had the words of Moses sunk in their hearts: “That God would raise up to them a prophet of their nation and of their brethren like unto him, whom they were to hear” (Deut. xviii. 18); that is, a Prophet bearing, as Moses alone had done, the triple unction, and who was to be supreme in teaching, in priesthood, and in rule. The civil subjection of the people brought out more strikingly by its contrast their spiritual independence, and the banishment, which scattered a number of them into all lands, provided everywhere a seed-plot in which the Gospel might be planted – a little gathering not only of Jews, but of Gentile proselytes, “who feared God” in every place, and so could more readily receive the doctrine of God incarnate and crucified upon their belief of God the Creator. Had the Jews remained in their own land, they would not have had the perception of a spiritual jurisdiction founded upon a divine hierarchy alone, and stretching over the whole earth, disregarding all national divisions and restrictions, and binding Parthians and Medes, Elamites and Mesopotamians, Egyptians and Libyans, Cretes and Arabians, Greeks and Romans into one. The mould into which the Gospel was to be cast had been wrought out even through the obstinacy, the sins, and the punishments of the chosen people, and was now complete to receive and bear the tree for the healing of the nations. The high priesthood had come forth from Moses by express inspiration, and bearing its people through centuries of most various fortune, had imaged out exactly the Christian high priesthood and rule to which it was to yield.20 A prophecy embodied in a fact which unites a people into an indissoluble organisation, and works through centuries moulding generation after generation, and gathering into one prodigious monument of priesthood, sacrifices, ceremonies, and temple, and the hopes and devotion of a race, this is the ground which our Lord selected for the basis of the spiritual kingdom which He would set up. He had provided Moses as a servant to construct the model of the house which hereafter He would build Himself; He had inspired Moses to create Aaron and draw out of him the levitical priesthood, because Himself would commission Peter, the perpetual fountain of the Christian priesthood, and would make Peter for all nations that which Aaron had been for one.
But, as in all the preceding history, God left to man the exercise of his free-will. It was not open to the Jews indeed to frustrate the divine purpose, but it was open to them to receive or not receive the Christ when He came. They were ready to receive a glorious but not a suffering Christ. And the High Priest, sitting at the head of the Great Council of the nation, in the chair of Moses and in the dignity of Aaron, instead of accepting, rejected and slew Him with the Roman death of crucifixion, by the hand of the Roman governor, the bearer to the nation of the Roman imperial power. The High Priest slew Him further on the affected charge that He was plotting against the emperor’s power; in reality because He acknowledged Himself to be the Christ, the Son of God.
Let us take, then, what I am about to say as facts which have been hitherto undisputed. There have been, and there are, unbelievers in plenty of the Christian truth and Church, but no one has, I believe, hitherto been found to deny that Christ was put to death by Pontius Pilate at the instigation of the Chief Priest and the Sanhedrim. Let us take this as a fact, and put ourselves in thought at the great Sabbath during which His Body rested in the tomb. It is the Body of one executed with the greatest ignominy, between two thieves, by a most cruel death, under the authority of the Roman governor, upon the charge that He claimed a kingship which interfered with that of the emperor, at the instigation of those who rejected His claim to be their Messias, the Son of God. His Body, even when dead, ceases not to be under the jurisdiction of the Roman governor, who commits its custody to His chief enemies, those whose instigation has brought about His death. Their seal is set upon His tomb, and their guards watch it. Taking these bare facts, as acknowledged by friend and foe, can any situation of more complete impotence be conceived by human imagination than this? He has come, and taught, and worked miracles, and been rejected by His own. He
Philo de Monarchia, lib. 2. Legation to Caius, quoted by Vincenzi, p. 21.
Observe in St. Clement’s Epistle how it is assumed as undoubted that bishop, priest, and deacon had succeeded to the three orders of the levitical worship.