Of all priesthoods as corporate bodies, however estimable, zealous, and spiritually-minded individual members of them may be, must it not be said that their existence is a sad necessity? They may be educative. A sacerdotal system now may, like that of the Mosaic law, be a tutor to bring men to Christ. Realising that, those who hold office under it may bring help to men not yet fit for liberty. But priestly dominance is no perpetual rule in any church, certainly not in the Kingdom of God. The freedom with which Christ makes men free is the goal. The highest duty a priest can fulfil is to prepare men for that liberty; and as soon as he can he should discharge them for the enjoyment of it. To find in episodes like those of Korah's revolt and its suppression a rule applicable to modern religious affairs is too great an anachronism. For whatever right sacerdotalism now has is purely of the Church's tolerance, in the measure not of Divine right, but of the need of uninstructed men. To the spiritual, to those who know, the priestly system with its symbols and authoritative claim is but an interference with privilege and duty.
Can any Aaron now make an atonement for a mass of people, or even in virtue of his office apply to them the atonement made by Christ? How does his absolution help a soul that knows Christ the Redeemer as every Christian soul ought to know Him? The great fault of priesthoods always is, that having once gained power, they endeavour to retain it and extend it, making greater claims the longer they exist. Affirming that they speak for the Church, they endeavour to control the voice of the Church. Affirming that they speak for Christ, they deny or minimise His great gift of liberty. Freedom of thought and reason was to Cardinal Newman, for example, the cause of all deplorable heresies and infidelities, of a divided Church and a ruined world. The candid priest of our day is found making his claim as largely as ever, and then virtually explaining it away. Should not the vain attempt to hold by Judaic institutions cease? And although the Church of Christ early made the mistake of harking back to Mosaism, should not confession now be made that priesthood of the exclusive kind is out of date, that every believer may perform the highest functions of the consecrated life?
The Divine choice of Aaron, his confirmation in high religious office by the budding of the almond twig as well as by the acceptance of his intercession, have their parallels now. The realities of one age become symbols for another. Like the whole ritual of Israel, these particular incidents may be turned to Christian use by way of illustration. But not with regard to the prerogative of any arch-hierarch. The availing intercession is that of Christ, the sole headship over the tribes of men is that which He has gained by Divine courage, love, and sacrifice. Among those who believe there is equal dependence on the work of Christ. When we come to intercession which they make for each other, it is of value in consideration not of office but of faith. "The effectual fervent prayer of a righteous man availeth much." It is as "righteous" men, humble men, not as priests they prevail. The sacraments are efficacious, "not from any virtue in them or in him that administers them," but through faith, by the energy of the omnipresent Spirit.
Yet there are men chosen to special duty, whose almond twigs bud and blossom and become their sceptres. Appointment and ordination are our expedients; grace is given by God in a higher line of calling and endowment. While there are blessings pronounced that fall upon the ear or gratify the sensibility, theirs reach the soul. For them the world has need to thank God. They keep religion alive, and make it bourgeon and yield the new fruits for which the generations hunger. They are new branches of the Living Vine. Of them it has often to be said, as of the Lord Himself, "The stone which the builders rejected the same has become head of the corner; this is the Lord's doing, and it is marvellous in our eyes."
XV
TITHES AND CLEANSINGS
Numbers xviii., xix
1. Duties and Support of the Ministry.—The statutes of chap. xviii. are related to the rebellion of Korah by a clause in ver. 9, "Ye shall keep the charge of the sanctuary and the charge of the altar: that there be wrath no more upon the children of Israel." The enactments are directed anew against any intrusion into the sacred service by those who are not Levites, and into the priesthood by those who are not Aaronites. It is clearly implied that the ministry of the tabernacle is held under a grave responsibility. The "iniquity of the sanctuary" and the "iniquity of the priesthood" have to be borne; and the Aaronites alone are commissioned to bear that iniquity. The Levites, though they serve, are not to touch the holy vessels lest they die. The priesthood, "for everything of the altar, and for that within the veil," is given to the Aaronites as a service of gift.
A certain "iniquity," corresponding to the holiness of the tabernacle and its vessels, attends the service which is to be done by the priests. Their entrance into the sacred tent is an approach to Jehovah, and from His purity there is thrown a defilement on human life. The idea thus represented is capable of fine spiritual realisation. With this embodied in the law and worship, there is no need to look in any other direction for that evangelical poverty of spirit which the better Israelites of an after time knew. Here prophecy found in the law a germ of deep religious feeling which, rising above tabernacle and altar, became the holy fear of Him who inhabits eternity. The creation throughout its whole range, in the very act of receiving existence, comes into contrast with the creative Will and is on a lower moral plane, to which the Divine purity does not accompany it. The seraphim of Isaiah's vision feel this severance to a certain extent. They are so far apart from God that His holiness is not enjoyed unconsciously, as the element of life. It shines above them and determines their attitude and the terms of their praise. With their wings they cover their faces, and they cry to each other, "Holy, holy, holy is Jehovah of hosts: the whole earth is full of His glory." Even they "bear the iniquity" of the great temple of the world in which they minister. On fallen man that iniquity lies with almost crushing weight. "Woe is me!" says the prophet, "for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, Jehovah of hosts." Thus the soul is brought into that profound consciousness of defect and pollution which is the preparation for reverent service of the Highest. The attribute of holiness remains with God always, and His mercy in forgiving sin in no way detracts from it. The eternity of God sets Him so far above transitory men that He can extend compassion to them. "Art Thou not from everlasting, O Jehovah my God, mine Holy One? We shall not die." But His touch is, to the sinful earth, almost destruction. When the Lord the God of hosts toucheth the land it melteth, and all that dwell therein mourn (Amos ix. 12). When a people falls from righteousness the Divine holiness burns against it like a consuming fire. "We are all become as one that is unclean, and all our righteousnesses are as a polluted garment: and we all do fade as a leaf; and our iniquities like the wind take us away.... Thou hast hid Thy face from us, and hast consumed us by means of our iniquities" (Isa. lxiv. 6, 7).