Here an important question arises, and one that has been often asked, At what time, and by what means, did clericalism—the whole system of clergy—gain so firm a footing in the professing church? To answer this question fully would be to write in detail the internal history of the church. Its constitution and character were wholly changed by the introduction of the clerical system. But its growth and organization was gradual. Arguments were drawn from the Old Testament, and, in a short time, Christianity was recast in the mold of Judaism. The distinction between bishops and presbyters, between a priestly order and the common priesthood of all believers, and the multiplication of church offices, followed rapidly as consequences. But however difficult it may be now to trace the inroads of clericalism, the synagogue was its model.
We learn from the whole of the New Testament that Judaism was the unwearied and unrelenting enemy of Christianity in every point of view. It labored incessantly, on the one hand to introduce its rites and ceremonies; and on the other to persecute unto the death all who were faithful to Christ and to the true principles of the church of God. This we see especially from the Acts and the Epistles. But when the extraordinary gifts in the church ceased, and when the noble defenders of the faith, in the persons of the inspired apostles, passed away, we may easily imagine how Judaism would prevail. Besides, the early churches were chiefly composed of converts from the Jewish synagogue, who long retained their Jewish prejudices.
Clericalism, then, we firmly believe sprang from Judaism. From the days of the apostles until now the root of the whole fabric and dominion of clericalism is there. Philosophy and heterodoxy, no doubt, did much to corrupt the church and lead her to join hands with the world: but the order of the clergy and all that belongs to it must be founded on the Jews' religion. It is more than probable, however, that many may have been persuaded then, as many have been since, that Christianity is a continuation of Judaism, in place of being its perfect contrast. The Judaizing teachers boldly affirmed that Christianity was merely a graft on Judaism. But throughout the epistles we everywhere learn that the one was earthly and the other heavenly; that the one belonged to the old, and the other to the new creation; that the law was given by Moses, but grace and truth came by Jesus Christ.
We will now return to the immediate followers of the apostles.