that dignity. But I maintain, that he really presides only. where he governs the whole assembly by his word and Spirit. Secondly, when I attribute to the councils less than our adversaries require, I am not induced to do this, from any fear that the councils would favour their cause and oppose ours. For as we are sufficiently armed by the word of the Lord, and need not seek any further assistance for the complete establishment of our doctrine, and the total subversion of popery, so on the other hand, if it were necessary, the ancient councils would furnish us in a great measure with sufficient arguments for both these objects. II. Let us now come to the subject itself. If it be inquired what is the authority of councils according to the scriptures, there is no promise more ample or explicit than this decla ration of Christ: "Where two or three are gathered toge. ther in my name, there am I in the midst of them." (b) But this belongs no less to every particular congregation than to a general council. The main stress of the question, however, does not lie in this, but in the annexed condition, that Christ will be in the midst of a council, then and then only, when it is assembled in his name. Wherefore, though our adversaries mention councils of bishops a thousand times, they will gain but little ground; nor will they prevail upon us to believe what they pretend, that such councils are directed by the Holy Spirit, till it shall have been proved, that they are assembled in the name of Christ. For it is equally as possible for impious and unfaithful bishops to conspire against Christ, as for pious and upright bishops to assemble together in his name. Of this we have ample proof in numerous decrees which have been issued by such councils; as will be seen in the course of this discussion. At present I only reply in one word, that the promise of Christ is exclusively restricted to those who "are gathered together in his name." Let us, therefore, define wherein this consists. I deny that they are assembled in the name of Christ, who, rejecting the command of God, which prohibits any diminution of his word, or the smallest addition to it, (c) determine (c) Deut. iv. 2. Rev. xxii. 18, 19. (b) Matt. xviii. 20, every thing according to their own pleasure; who, not content with the oracles of the scripture, which constitute the only rule of perfect wisdom, invent something new out of their own heads. Since Christ has not promised to be present in all councils, but has added a particular mark to discriminate true and legitimate councils from others, it certainly behoves us by no means to neglect this distinction. This was the covenant which God anciently made with the levitical priests, that they should teach their people from his mouth; (d) he always required the same of the prophets; and we see that a similar law was imposed upon the apostles. Those who violate this covenant, God neither dignifies with the honour of the priesthood, nor invests with any authority. Let our adversaries solve this difficulty, if they wish me to submit my faith to the decrees of men, independently of the word of God. III. For their supposition, that no truth remains in the Church, unless it be found among the pastors, and that the Church itself stands, no longer than it appears in general councils, is very far from having been always correct, if the prophets have left us any authentic records of their times. In the days of Isaiah, there was a Church at Jerusalem, which God had not yet forsaken: nevertheless he speaks of the priests in the following manner: "His watchmen are blind; they are all ignorant; they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber: they are shepherds that cannot understand: they all look to their own way, every one for his gain, from his quarter." (e)Hosea speaks in a similar manner: "The watchman of Ephraim was with my God; but the prophet is a snare of a fowler in all his ways, and hatred in the house of his God." (f) By thus ironically connecting them with God, he shews that their priesthood was a vain pretence. The Church continued also to the time of Jeremiah. Let us hear what he says of the pastors. "From the prophet even unto the priest, every one dealeth falsely." (g) Again, "The prophets prophesy lies in my name; I sent them not, neither have I com (d) Mal. ii. 5-7. (e) Isaiah Ivi, 10, 11. (ƒ) Hosea ix. 8. (g) Jerem. vi. 13. manded them." (h) And to avoid too much prolixity in reciting his words, I would recommend my readers to peruse the whole of the twenty-third and fortieth chapters. Nor were the same persons treated with less severity by Ezekiel: "There is a conspiracy of her prophets in the midst thereof, like a roaring lion ravening the prey; they have devoured souls; they have taken the treasure and precious things; they have made her many widows in the midst thereof. Her priests have violated my law, and have profaned mine holy things; they have put no difference between the holy and profane.-Her prophets have daubed them with untempered mortar, seeing vanity, and divining lies unto them, saying, Thus saith the Lord God, when the Lord hath not spoken." (i) Similar complaints abound in all the prophets, so that there is nothing of more frequent recurrence. IV. But it will be said, though such may have been the case among the Jews, our age is exempt from so great a calamity. I sincerely wish that it were so; but the Holy Spirit hath denounced that the event would be very different. The language of Peter is clear; "There were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies." (k) Observe how he declares that danger will arise, not from the common people, but from those who will assume to themselves the name of pastors and teachers. Besides, how often is it predicted by Christ and his apostles, that the greatest dangers would be brought upon the Church by its pastors! (1) Paul expressly denounces that Antichrist will "sit in the temple of God;" (m) by which he signifies, that the dreadful calamity of which he speaks, will arise from the very persons who will sit as pastors in the Church. And in another place, he shews that the commencement of the mischief was then near at hand. For addressing the bishops of the Church of Ephesus, he says, "I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock: also of your own selves shall men arise, (h) Jer. xiv. 14. (i) Ezek. xxii. 25, 26, 28. (*) 2 Peter ii. 1. (m) 2 Thess. ii. 4. speaking perverse things, to draw away disciples after them." (n) If the pastors could so degenerate in a very short space of time, what enormous corruption might be introduced among them in a long series of years! And not to occupy much room with an enumeration, we are taught by the examples of almost all ages, that neither is the truth always maintained in the bosom of the pastors, nor the safety of the Church dependant on their stability. They ought, indeed, to be the guardians and defenders of the peace and safety of the Church, for the preservation of which they are appointed; but it is one thing to perform a duty which we owe, and another, to owe a duty which we do not perform. V. Let no person conclude from what I have said, that I am inclined on all occasions, and without any discrimination, to weaken the authority of pastors, and bring it into contempt. I only mean to suggest the necessity of discriminating between some pastors and others, that we may not immediately consider persons as pastors, because they bear that title. But the pope and all his bishops, for no other reason but because they are called pastors, casting off all obedience to the word of God, disturb and confound every thing at their own pleasure; while they labour to persuade us that it is impossible for them to be destitute of the light of truth, that the Spirit of God perpetually resides in them, and that with them the Church lives and dies. As though the Lord had now no judgments, to inflict upon the world, in the present day, the same kind of punishment with which he once visited the ingratitude of his ancient people; (0) namely, to smite the pastors with astonishment, madness, and blindness. And such is their extreme stupidity, they are not aware that they are acting the same part which was acted by those who resisted the word of the Lord in ancient times. For thus the enemies of Jeremiah fortified themselves in opposition to the truth: "Come, and let us devise devices against Jeremiah; for the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet." (p) (n) Acts xx, 89, 30. VOL. III. (0) Zech. xii. 4. (p) Jer. xviii. 18. VI. Hence it is easy to reply to another plea in behalf of general councils. That a true Church existed among the Jews in the time of the prophets, cannot be denied. But if a general council of the priests had been convened, what appearance of a Church would such a council have displayed? We hear what God denounces, not against two or three of them, but against the whole body; "The priests shall be astonished, and the prophets shall wonder." (q) Again, "The law shall perish from the priest, and counsel from the ancients." (r) Again, "Night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them." (s) Now, if these priests and prophets had all been collected together, what spirit would have presided in their assembly? This is remarkably exemplified in the council convoked by Ahab. Four hundred prophets were present. But because they were assembled with no other intention than to flatter that impious monarch, Satan was sent by the Lord to be a lying spirit in all their mouths. (t) There the truth was rejected with one consent; Micaiah was condemned as a heretic, beaten, and cast into prison. Jeremiah received the same treatment, and other prophets experienced similar injustice. VII. But one example, which is more memorable than the rest, may suffice as a specimen of all. In the council which the chief priests and pharisees convened at Jerusalem against Christ, what was there wanting in point of external form? For if there had then been no Church at Jerusalem, Christ would never have united in their sacrifices and other ceremonies. A solemn summons was issued; the high priest presided; all the priests attended; yet there Christ was condemned, and his doctrine rejected. This act proves that the Church was not contained in that council. But, it will be said, there is no danger of such a circumstance happening to us. Who has assured us of this? For to be (9) Jer. iv. 9. (r) Ezek, vii. 26. |