In the relation between the two Powers, Gentilism required a total reconstruction, in order that the priesthood, existing in it from the beginning, might be completely purified, derived afresh from God, and receive from Him an independence which it had lost from
the moment that it lost its fidelity to the One Creator,--and such a gift would be a token of divine power. Judaism, on the contrary, made, after the programme of God, an image in the nation of what the Christian people was to be in the world, required only to acknowledge in the Christ the purpose for which it was appointed, that the law might go forth from Sion and the word of the Lord from Jerusalem.
CHAPTER II.
RELATION BETWEEN THE CIVIL AND THE SPIRITUAL POWERS AFTER CHRIST.
1.--The Spiritual Power in its Source and Nature.
[Pg 70] Taking as our basis the historical outline of the relation between the Civil and Spiritual Powers which has preceded, let us
attempt to have present to our minds the state of this relation at the death of Christ.
The great world-empire had then been ruled in most peaceful security for half a generation by Tiberius. Under him lay a vast variety of nations, professing as strange a variety of gods and of worship paid to them, but all, with one exception, accepting a religious supremacy in him as Pontifex Maximus of the Roman religion. The Princeps of the civil power, the Imperator of the civil force, was also Chief Priest of religion, and by that union held in his hands those two Powers, an attack upon either of which constituted, as Tertullian testifies, the double guilt of majesty violated and sacrilege incurred. Within these limits, and with this condition, it was free to the several nations to practise their ancestral rites as well as to believe in their ancestral gods, at least within their ancient territorial bounds. [Pg 71] There can be no doubt that these nations generally clung to their several rites and beliefs, not only from the force of nurture and habit, but also as remnants of their former independence as nations. As little can we doubt that the great Roman power was employed to maintain and protect them as part of the constituted order of things and in prevention of sedition. This, so far as the Roman dominion extended, was the outcome of that long succession of wars, and changes of rule ensuing on wars, which forms the history of mankind so soon as it leaves the nest of pristine unity at the epoch of the dispersion. It is clear that through the whole of this Gentile world, while amity had not been broken between the Civil and the Spiritual Powers, the priesthood, which represented the latter, had everywhere become the subject of the former. It is no less clear that this subjection was repaid with support. This condition of things was most clearly expressed as well as most powerfully established in the position of the Roman Emperor, who, as he received the tribunitial power, which in union with the consular was distinctive of the imperial dignity, from the Senate, so received also the supreme authority in matters of religion which belonged to the Pontifex Maximus. This authority had indeed been
in its origin and its descent from age to age in the Roman city distinct from secular power, but henceforth became practically united with the civil principate. That undivided supremacy betokened the ultimate constitution of the heathen State, antecedent to the com-ing of Christ, in what concerns the relation [Pg 72] between the two Powers. According to this, the Civil Power prevailed over the Spiritual, and casting off the subjection to religion in which itself had been nurtured, directed all its actions to a temporal end.
Far otherwise was it with that people which Moses, under the divine command, had created according to the pattern which he saw in the Mount. Chosen by God to conduct the race of Abraham out of captivity into the promised land, he alone in the history of the Israelitic race united in himself the three powers bestowed by unction of Priest, of Prophet, and of King. These powers he left to the people he was forming, but did not deposit them all in the same hands. His creation of the priesthood in the tribe of Levi, and of the high priesthood in the person of his brother Aaron and his lineal descendants, stands without a parallel in all the history of the world before the coming of Christ as an act of transcendent authority. For instead of the original priesthood of the first-born, which he found existing as it had been transmitted from the earliest time, he selected a particular tribe, which was not that of the first-born, to bear from that time forth the priesthood among the children of Israel; and further, he selected a particular person in that tribe, his brother Aaron, to erect in him the high priesthood, the most characteristic institution of the Jewish people. In like
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manner he took the ancient institution of sacrifice, dating, as we have seen, from Paradise itself, and formed it into an elaborate system to be carried out day by day through the whole succeeding history of [Pg 73] his people, by priests springing from the person of the first High Priest. At the door of the Tabernacle, in the presence of all the assembled tribes, Moses invested Aaron with the priestly garments, especially the ephod, bearing attached to it the Rational, which contained the twelve stones indicating the twelve tribes of the holy nation, by which the High Priest, consulting God, issued the oracle of doctrine and truth. Moses further set the mitre on his head, bearing on its golden plate the inscription, "Holiness to the Lord;" and pouring on his head the oil of unction,
he anointed and consecrated him. Thus the whole Jewish priesthood descended from above, being gathered up in one person, from whom all succeeding priests were drawn, and the sous of the first High Priest were to continue the line for ever according to primo-geniture.
The High Priest's office had in it four points peculiar to him beyond the office of the ordinary priest. First, once in the year, on the
great day of the atonement, he alone entered into the most holy place, "not without blood, which he offered for his own sins and
the sins of the people" (Heb. ix. 7), inasmuch as he sent into the wilderness one he-goat, charged with the sins of all the people, and sacrificed the other, whose blood he carried into the sanctuary, sprinkling it seven times over against the oracle, to expiate the sanctuary from the uncleanness of the children of Israel (Lev. xvi. 15, 16). He thus once every year represented in his person the whole sacred nation in that most remarkable act of confessing its guilt before God, and offering an expiation of [Pg 74] it, which pointed even more to a future Redeemer. Secondly, he consecrated the whole body of the priests and Levites for their several work. The oil
of unction poured upon his head was the palpable sign of priestly power transmitted from him to the priest, in which, again, he was an image of the future High Priest. Thirdly, whenever the civil rulers of the nation required advice in matters concerning the good
of the whole people, it was the office of the High Priest to inquire for them by means of the breastplate of light and truth, which he
carried upon the ephod. The relation of the Civil to the Spiritual Power was symbolised in the first bearer of the former after Moses,
to whom Moses was commanded by God to communicate "part of his glory." God said to Moses, "Take Joshua the son of Nun, a man in whom is the spirit, and put thy hand upon him, and he shall stand before Eleazar the priest (who had then succeeded his father Aaron in the high priesthood), and all the multitude, and thou shalt give him precepts in the sight of all, and part of thy glory, that all the congregation of the children of Israel may hear him. If anything be to be done, Eleazar the priest shall consult the Lord for him, he, and all the children of Israel with him, and the rest of the multitude, shall go out and go in at his word" (Num. xxvii.
18). Thus David afterwards consulted God by Abiathar, the High Priest in his day. Fourthly, on all questions concerning the deca-logue, or commands in the moral law, or the ceremonial law, which embraced the whole field of the divine