Church and State as Seen in the Formation of Christendom

by T. W. Allies

12. And still more than in place is the Temporal Power limited in time. Immortal in the institution itself, so far as the human race is immortal, it is subject to decline and death in numberless individual applications. If man is likened to a flower in duration, many a kingdom lasts not so long as a tree. All change in the character of their government, passing from the one to the few, from the few to the many, or again reabsorbed from the many to one. The succession of human governments is likened to the sea in its changes, whose turbulent waves image forth the fluctuations of empires. Where is the government that has remained one and the same but that concerning which Christ said, “Feed my sheep;” “I will give to thee the keys of the kingdom of heaven;” “Confirm thy brethren;” “Thou art the Rock on which I will build my Church”? By its domination over time and space the kingdom of the truth shows that it is in but not of the world.

13. There is yet one more quality, as distinctive and as peculiar as any which we have yet passed in review. It is the kingdom not only of the truth, but of Charity. Not that within it there have not been innumerable scandals; not that within it sin has not ever been fighting with grace; but that the whole kingdom is compacted and held together by a divine charity, and has in it as a common possession the treasure of the merits of Jesus Christ. “The king is one with the kingdom, because He bears its sins; the kingdom is one with the King, because it bears His cross.”[26] This is an interchange of charity which goes on for ever. It is an effect of this bond that no virtue and no suffering in it is lost. The whole kingdom, from the beginning to the end, makes up “that which is wanting of the sufferings of Christ.” There is no such bond of unity, no such fruit of communion, in any temporal kingdom comparable to this. I suppose that patriotism in the natural society corresponds to the charity engendered in the supernatural kingdom; and patriotism is limited to the temporal objects of the particular society; charity extends to the eternal interests of the kingdom without end.

3.—Relation of the Two Powers to each other.

In the treatment hitherto pursued we have divided the consideration of the two Powers into the period before Christ and the period which ensues upon His coming.

In the period before Christ we have found that both Powers were originally of divine institution in the beginning of man, and that both belonged to him as a race. Civil government began with the family; worship, and with it priesthood, began also with the family; both were united in the head of the race; both were instituted for the good of man as he lived in society. Their subject was the same—man—the secular Power treating him in his relation to his natural end, its object being to provide all things which concerned the temporal prosperity of his life; the Spiritual Power treating him in relation to his supernatural or last end, its object being to provide whatever concerned his eternal state after this life. And their relative importance was determined by their end, with regard to which the temporal life was subject to the future life. No fact was more strikingly illustrated by the whole history than this; for three times the condition of the whole race upon the earth was affected by its conduct in regard to the last end, which belongs to the Spiritual Power. Once, and at a stroke, the whole race fell in its first sire from its state of original justice, and from the happiness which depended on the preservation of that state, by disregard of the end for which it was created. A second time the whole race, with the exception of one family, because disobedience to God became universal, fell in like manner, and was destroyed. A third time the lapse proceeded to the corruption of the idea of God Himself; the unity and brotherhood of the race was broken up in consequence; it divided into nations at enmity with each other, and man, from being a family of brethren, became the bitterest foe of his fellow-man, inventing war, and slavery as its result, and inflicting on himself worse evils than those which came to him from any external cause. By the same lapse the Spiritual Power was specially affected. The unity of the priesthood was destroyed with belief in the unity of the Godhead; the truth which it was intended to attest and carry on, that is, the sense of man’s guilt and the promise of his restoration, was overclouded; the sacrifice which it was intended to offer to the one God was offered to a multitude of false gods; the rites which accompanied the sacrifice and the prayers which explained its meaning lost their force. The corruption of religion entailed with it a terrible descent in the moral character of its ministers. In this state it may be said that the Spiritual Power was so far fallen from its original purpose, that it had almost ceased to have relation to the supernatural end of man. In every country it continued to be, it is true, in amity with the civil government, but at the price of absolute subjection at last. The truth which should have guarded it was all but lost, and the honour which belonged to it was seized by the civil ruler as a decoration of his crown.

In the period which ensued upon the coming of Christ we have found a new basis given to the Spiritual Power. As it lay through all Gentilism with its truth corrupted, its power appended to the State, its offices stripped of all moral meaning, it needed to be renewed from its very source. A foul pantheon of male and female deities, differing as to names and functions with every country, could generate no priesthood. Such generation was the work of the Most High God, and for it He sent His Son. The nation which He had built up to form the Altar, the Chair, the Throne of His Son refused, through the worldliness of its rulers, to discharge its office. Yet in its despite He sent forth the law from Sion, where the act of His Son’s high priesthood was effected by the very sin of His people; and henceforth we find the Spiritual Power a derivation from the Person of Christ as the Incarnate God in His work of redemption. We have seen it one and indivisible in its essence, triple in its direction or modality; in its Priesthood representing the Son; in its Teaching of the truth, the Holy Spirit; in the Spiritual Royalty, from which Priesthood and Teaching both proceed, and which both exercise, the Father, the source of the Godhead; thus rendering an image, perfect so far as the weakness of created things allows, of the Divine Trinity in Unity, according to the prayer offered for it by our Lord in His Passion: “They are not of the world, as I am not of the world: as Thou hast sent me into the world, I also have sent them into the world; that they all may be one, as Thou, Father, art in me, and I in them, that they also may be one in us.”

It is, then, out of the union of the divine and human natures in Christ, in virtue of His Passion, and from His Person when He rose from the dead, that the Spiritual Power is drawn. The Spiritual Power itself makes its subjects; and thus the Father of the future age creates His people from Himself, as of old time and in figure of Himself He made the race out of Adam. Thus, as regards Gentilism, He formed anew the priesthood to replace that original priesthood which had so fallen from its duties, so corrupted its witness, so lost its honour. The act in view to which that original priesthood was set up being accomplished, He resumed its power, for the symbolical sacrifice became useless so soon as the real sacrifice was offered. As regards Judaism, he fulfilled the purpose for which it had been created, offering Himself as the Paschal Lamb in the midst of it; and by His resurrection He caused the prophet-nation to subserve for the generation of an universal kingdom of truth, whose power lay henceforth in Himself.

This is the condition of things established by Christ, and all that we have further to say as to the relation between the Two Powers is a deduction from it.

1. And, first, it is clear that all Christians are subject to the Spiritual Power. This subjection rests upon the same ground as subjection to Christ Himself, for the power represents Him. As regards any individual Christian this will hardly be contested. But it is equally true of all corporate bodies, whether small or great. This obligation touches us strictly the mightiest kingdom, if it be Christian, as the humblest private person. There is nothing in the quality of numbers or of temporal sovereignty which exempts from obedience to the law of Christ those who acknowledge Him for their King; and the King’s government is as the King Himself. Of course it is only so far as the spiritual domain extends—that is, over the things which belong to the Priesthood, the Teaching, and that Spiritual Jurisdiction which makes their Royalty—that the obligation of obedience extends.

2. Secondly, all Christians are subject likewise, as all men in general, to the Temporal Power, in the respective country in which they live, so far as the domain of that Temporal Power extends, which even more than the Spiritual has its limits. The Spiritual Power has itself laid down in absolute terms the obligation of this obedience and the ground on which it rests. “Let every soul be subject to higher powers, for there is no power but from God, and the powers which are have been ordained by God. So that he who resists the power, resists the ordinance of God, and they that resist purchase to themselves condemnation, for the power is God’s minister to thee for good.” And again, “Be subject to every human creature for God’s sake, whether it be to the king as excelling, or to governors as sent by him for the punishment of evil-doers, and for the praise of the good; for so is the will of God.” This may be termed the comment of the two chief apostles, Peter and Paul, upon the words of their Lord, “Render to Cæsar the things which are Cæsar’s,” which is followed by the limitation, “and to God the things which are God’s.” Temporal government is herein declared to be the vicegerent of God; to have been such from the beginning of the world; to continue to be such to the end of it. The statement that authority, as such, is the minister of God to man for good applies, of course, not to any particular form of temporal government, as emperor, king, or republic, in which the government is administered in the persons of many or few, and in various degrees of delegation, but to temporal government in itself, in the principle of its authority. And being spoken by the highest Christian authority in regard of what was actually a heathen government, it manifestly belongs not only to Christians under Christian governments but to the subjects of civil power in all times and conditions of things. And, further, it is remarkable that our Lord and His apostles, who so strongly recognise civil government as the ordinance of God, “as the minister of God for good,” themselves suffered the loss of their lives in obedience to it, by an unrighteous judgment.