at might be quoted, it is evident that Christ and
His inspired apostles have given the Church sufficient prescriptions of
her government in all her various branches. They are general rules, and
yet applicable to every particular case that may occur, so that they are
also particular prescriptions. But that the constitution of the General
Synod saith, Christ has not left such particular prescriptions, appears
a strange, unwarranted, and arbitrary assertion." (14 f.) 2. The second
objection asserted that the General Synod was a yoke of commandments of
men, hence could not serve the purpose of true peace. According to the
constitution the purpose of the General Synod was "the exercise of
brotherly love, the furtherance of Christian harmony, and the
preservation of the unity of the spirit in the bonds of peace." But the
Report maintained: "The attempt of the establishment of this General
Synod has not produced any brotherly love, nor harmony, nor peace; but
on the contrary, divisions, contentions, and confusion. This
establishment is nothing but self-invented rules and traditions of men,
and such as love Christian liberty cannot suffer themselves to be
brought into bondage; hence the confusion. O ye watchmen of Zion, pity
and spare the flock!" (17 f.) A "note" added by David Henkel, the "clerk
of the committee," explains: "That this institution of General Synod's
promotes unity in spirit is contrary to constant experience. The
Presbyterians, Methodists, and other churches are governed by General
Synods, and have many human rules and regulations; but yet from time to
time many disputes and factions have arisen among them, so that they are
split into many sects and parties. The Lutheran Church never heretofore
was governed by a General Synod, yet she never was divided until this
novel system was introduced. . . . The first Lutheran ministers
emigrated from Germany and Sweden. . . . Being few in number, no
particular synods were formed for many years; yet they were united. The
Augsburg Confession of Faith, containing the principal doctrines of the
Holy Scriptures, was their standard of union. It was unalterable; they
had no novel system, produced by a majority of votes, to expect. . . .
Each of these synods, before the General Constitution was formed, were
independent, and not amenable to any superior tribunal, except that of
Christ. Differences in local and temporary regulations, the formation of
new synods, etc., were not consi