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liberate about the common interests of the whole. That institution had its origin among the Greeks; but in a short time it became universal; and similar assemblies were formed in all places where the gospel had been planted. They consisted of the deputies from several churches, and were called by the Greeks, Synods; and by the Latins, Councils; and the laws which were enacted in those general meetings were denominated Canons, that is, Rules. Those councils soon changed the face of the whole church, and gave it a new form; for by them the ancient privileges of the people were considerably diminished, and the power and authority of the bishops were greatly augmented. The humility and prudence of those pious men, combined with the terrific persecutions which always encompassed them, hindered them from assuming the jurisdiction with which they were afterwards invested. At their first appearance in those general councils, they acknowledged that they were no more than the delegates of their respective churches; and that they acted in the name, and by the appointment of their people. But they soon changed that lowly Christian tone. Imperceptibly they extended the limits of their authority; turned their influence into dominion, and their counsels into laws; and finally announced, that Christ had empowered them to prescribe to his servants authoritative rules of faith and manners.”

II. ORIGIN AND PROGRESS OF CHURCH

COURTS.

RABBI DIOTREPHES, D. D. D., WHO "LOVETH TO HAVE THE PRE-EMINENCE, PRATING MALICIOUS WORDS.

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Ar an early period after the death of Polycarp, and the other immediate disciples of the Apostle John, primitive Christianity was deteriorated by the ambition of the pastors. About the commencement of the third century, originated those ecclesiastical assemblies, and that official distinction among the preachers, which since have cursed mankind with so much crime and anguish. The churches in the large cities and their vicinity, when requisite, during the season of persecution met in one body, to consult for their mutual safety and welfare. But as it was dangerous, if not impossible, when they became numerous, for such multitudes to be collected together, on account of their enemies, to attain their object, without discovery and death, each church deputed some of their brethren to be present at the deliberations; at which one of the senior ministers, who " always bore about in the body the dying of the Lord Jesus," was selected to preside. At that period there were no Rabbis present who "loved the chief seat in the synagogue, and the greatest among them was the servant of all." Those deliberative convocations were not debased by the title of "Ecclesias

C

as "

tical Judicatures and Church Courts," but were known Meetings of the Brethren." The humble and affectionate Christians of that era required no officer to preserve order, and to repress turbulence. A senior minister was appointed chairman merely to expedite business; and to that persecuted minister, already a martyr in anticipation; and to those destitute, afflicted, and tormented followers of Jesus, all of them installed on coffins or sepulchres, in one of those recesses or dormitories of the dead Christians near the river Tiber; or "in deserts, or mountains, or dens, and caves of the earth," in the provinces, seated upon rocks; to those "wanderers in sheep skins and goat skins," have succeeded popes, and the whole minor train of antichristian hierarchs and heresiarchs, under many garbs, and names, and ranks, from Pope Gregory VII. in the Vatican, to the lordly modern prelate who extinguishes free discussion, and the furious moderator of a trio of inquisitorial "stealers of men" in this republic.

A voluntary, or an invited, or a delegated consociation of contiguous preachers and members of churches, who assume no spiritual jurisdiction, and who exercise no lordship over the people, often is beneficial. Their meetings, when conducted according to evangelical principles, under the divine blessing, may promote harmony and combine exertion. But permanent "Church Courts," consisting of ex-officio ecclesiastical legislators and judges, as they have ever yet developed their principles and operations, to use the expressive language of a renowned Puritan, are “the tail of the old scorpion with all his

venom." Many existing clerical aristocracies" are only bastard emanations of the Papacy; although the present condition of society requires, that their most odious excrescences and corruption shall be concealed.

In every age and country, "Ecclesiastical Judicatures, alias Church Courts," have disclosed despotism in rule, absurdity and error in decision, and rottenness of principle. All of them in various degrees are copyists of those popish councils, who forged the chains for the inhabitants of Europe, during the bygone ages of midnight gloom. Resolves and laws, orders and acts, creeds and explications, replies and protests, amendments and contradictions, canons and anathemas, in every diversity of unintelligible jargon, all have been framed in those papistical assemblies. Their proceedings appear not to have been regulated according to the requisitions of truth, equity, freedom, and the gospel. The accursed doctrine of expediency is the rule of action. To exalt churchcraft is the chief end of their deliberations; through the complex servility of the Issachars, who become servants unto the tribute which the Rabbis impose, many memorable doings of "Church Courts" are a labyrinth of contrariety and injustice; proofs of that departure from rectitude, which is the prominent characteristic of their craft.

The grand argument which is advanced for "Church Courts" is derived from the narrative in the fifteenth chapter of the Acts of the Apostles, concerning the "coming together of the apostles and elders, and the whole church," to consider the question of conjoining

the observance of some parts of the ceremonial law with the institutions of the Christian dispensation.

The craftsmen who defend Church Courts," have cunningly endeavored to persuade the unreflecting disciples, that the meeting mentioned in the Acts of the Apostles was like one of their militant arenas. For that pur

pose, they have called that holy assembly in some obscure apartment in Jerusalem, by the pompously sounding title, The Apostolic First General Council. "If it was the first Christian council, it was also the last which could truly affirm, "It seemed good to the Holy Ghost and to

us."

All Church Courts" claim to be directed and sustained by the Holy Ghost; yet in the application of our Lord's rule," by their fruits ye shall know them," we are certain, that "the Spirit of grace and truth, of power, of love, and of a sound mind" has not always rested upon them.

To a Christian, the term "council" is repulsive, when implying such a body as that to which the name is affixed by the Head of the Church. Those assemblies are not mentioned in the New Testament, except as inimical to the Redeemer's kingdom, and as persecutors of his faithful servants. "Beware of men; for they will deliver you up to the councils" was the caution which the Saviour gave to his followers. The pungency and the application of the implied truth, even now, are not diminished. Matt. x. 16-18.

That meeting at Jerusalem was composed of the divinely inspired and commissioned infallible witnesses of the

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