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Lord's resurrection; of the elder Christians who most probably had beheld his miraculous works, among the five hundred brethren who altogether saw Jesus Christ our Lord, after he was "declared to be the Son of God with power, by the resurrection from the dead;" and of the evangelists, who were directed to be present by special monition of the Holy Ghost; for the Apostle Paul informed the Galatians, that he then went up to Jerusalem "by revelation."

When any of the Rabbis who now control "Church Courts and Ecclesiastical Judicatures," and who render them subservient to their own aggrandizement, can exhibit similar credentials, that they are appointed by Christ to decide questions of doctrine and discipline upon the penalty of excommunication, we will admit the validity of their claim. Until then, we shall maintain, if we can decide by their pretensions and doings, from the first Council of Nice, fifteen hundred years ago, down to the last ecclesiastical rabblement who called "evil good, and good evil; and who put light for darkness, and darkness for light," that "Church Courts" deserve very little respect, if they are to be "followed only as they have followed Christ."

One characteristic given of that meeting, when "the apostles, elders, and other brethren came together," demonstrates that "Church Courts" cannot "keep the unity of the Spirit in the bond of peace." Even in that hallowed assembly," there had been much disputing," before Peter and James quelled the discord, by openly proclaiming the decision of the Great Head of the Church, as they were

directed by the Holy Ghost. Within twenty years after the Friend of sinners had accomplished his mediatorial work, and when several apostles were present, if those elders and brethren could not assemble and discuss a question which to us comprises no theme for difference of opinion, without long contention, it would indeed be marvellous, if Rabbis who congregate avowedly to strive for the mastery, should not display those humiliating imperfections and that deceitfulness which are inherent in "an evil heart of unbelief."

Therefore, whether we advert to the character of the persons who met at Jerusalém as recorded by the sacred historian; or to the fact, that nothing less than apostolic authority could stop the "disputing among them;" or to the certainty, that the apostles and evangelists were appointed to execute duties in which they could have no successors; it is obvious, that the example of that meeting in Jerusalem is decidedly opposed to all legislative and judicial assemblies under a Christian name, except as churches administer necessary discipline; for it repudiates the whole system of modern churchcraft, as derogatory to Immanuel, and disgraceful and injurious to his kingdom.

Nearly one hundred and fifty years afterwards elapsed, before the first of those minor and lowly conferences of Christian ministers and brethren was held, which constitute the germ whence all the spurious brood of antichristian councils sprung. Powerless indeed must have been those small assemblies, during the temporary intervals of respite between the horrific persecutions of the third century. Restricted must have been their mischievous effects;

because they could not enforce upon any believer their opinions or commands, while "he who letted was not taken out of the way;" and the Roman imperial tyrant constantly brandished his death-dealing sceptre, with the horrors of persecution, over both the ministers and their congregations.

Churchcraft was unknown until the victories of Constantine had rendered him, without a competitor, sovereign of the whole empire. There was no time to contend for dignity and jurisdiction, when the ministerial character insured to the Lord's servant that he should be the first of the society, through the most excrutiating tortures, to pass "from the cross to the crown." Constantine introduced power and wealth into the church, which extended their malign influence, almost without opposition, during twelve. hundred years. After three centuries of boasted reformation, that curse has been divested of little of its impious spirit, or of its obstinacy, or of its domineering, or of its love and practice of iniquity.

Constantine attempted to model the church after the state. Official dignities in each were nearly paralleled. He also resolved to coerce an exterior uniformity among all Christians. For that purpose, the Council of Nice was assembled; and the Emperor enjoined, that all churches should accept their creed, and observe their canons for worship and discipline. Prior to that event, concord had existed among the churches generally upon the principal topics of divine revelation. His attempt to compel all the brethren to a minute oneness of sentiment upon "the great mystery of godliness," opened the floodgates of dis

cord; which were enlarged and perpetuated by the frequent assembling of contradictory councils, and the infatuated determination on the part of the discordant emperors, to enforce obedience to their irreconcilable enact

ments.

The true character of ancient" Church Courts" and churchcraft can be ascertained from one remarkable fact. Within fifty years after the death of Constantine, to allay some of the wide-spread, furious controversies of that period, and to restore harmony among the noisy, litigious Rabbis, the Emperor Theodosius commanded that a council should meet at Constantinople. Gregory Nazianzen was summoned to attend. That Christian positively refused; and in his reply to Theodosius, stated that he could not conscientiously be present at that proposed council, according to the imperial invitation. "I will not voluntarily take a seat," wrote that sagacious observer,

among chattering cranes and stupid geese. I have never seen or heard of any benefit having flowed from councils; but rather, they are sources of greater division and contention."-The history of the last fourteen hundred and fifty years incontrovertibly ratifies the accuracy of Nazianzen's objections and portraiture.

What where those posterior assemblies, the Councils of Nice, of Constantinople, of Lateran, of Lyons, of Constance, of Basil, and of Trent, with all the other similar conspiracies against our Lord and his Christ? Diabolical machines to perfect "the mystery of iniquity," and to accomplish the working of Satan."

One of those remarkable analogies which deeply impress

the reflecting mind, occurred at the period of the Reformation. No "Church Courts" assembled in the age of the apostles, and of the "elders who outlived them, and who had known all the works of the Lord, that he had done for" his people. During the lives of the earlier protestants also, not one "Ecclesiastical Judicature" ever was collected.

No sight could be more desirable and fascinating than to behold Martin Luther, who burnt the pope's bull and decretals in protestant defiance, exhibiting his evangelical contempt for a confederacy of Rabbis! No sounds could be more exhilirating, than to hear that Christian champion who derided the pope and his cardinals, and who resisted the emperor, with all his myrmidons, and who trampled upon "the devils in Worms, numerous as the tiles on the houses," pronounce his crushing thunder against a "Church Court!"

Who would not exult to see that reformer, who refused to be a Rabbi, and resisted the prelatical pomp and power from detestation of antichristian tyranny; and who presented to that lecherous wife-butcher, Henry VIII., a Bible, with the appropriate denunciation marked-" Whoremongers and adulterers God will judge!" To view and hear "old Latimer" before an "Ecclesiastical Judicature," ridiculing their craft, contemning their usurpations, and smiting Diotrephes, and Demetrius, and Tertullus, and Alexander with his New Testament-that banquet would indeed be a "feast of fat things."

"What shall I more say? for the time would fail me to tell of the great multitude of martyrs, confessors, and

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