introduce a new and erroneous confession of faith, and consequently to set aside the oath of ordination." (B. 1821, 22.) 7. A further objection to the General Synod was based on Article III, Section V, which provided, among other things, that the General Synod shall take good care "not to oppress any person on account of differences in opinion." After pointing out that this can only be understood as referring to doctrinal differences, Tennessee made the following arraignment: "What an opportunity is here given to introduce all manner of false doctrines! If no person is to be afflicted in respect to difference in opinion, then no person can be excommunicated for propagating any false or wicked doctrine. One might deny the Holy Trinity, and encourage any system of infidelity, and yet, agreeably to this constitution, no one could be rebuked nor suspended. One might plead this article in defense, and say the General Synod have no right to oppress me for my different opinion." (R. 1821, 30; B. 1821, 25.) The German report concludes as follows: "This is nourishment for the lukewarm spirit, where men are indifferent whether true or false opinions are maintained." (27.) That also these apprehensions were not purely imaginary appears from the fact that two delegates of the Ministerium of New York, then identifying itself with the rationalism of Quitman, were permitted to participate in the organization of the General Synod. 8. Finally, Article III, Section VIII, provided that the General Synod should "be sedulously and incessantly regardful of the circumstances of the times, and of every casual rise and progress of unity of opinions among Christians in general, in order that the blessed opportunities to promote concord and unity, and the interests of the Redeemer's kingdom, may not pass by neglected and unavailing." In this, too, Tennessee saw but "another opportunity to extirpate the Lutheran doctrine." "For," said they, "how is it possible that the opinions of Lutherans can ever become agreed with those of Calvinists and other parties so long as they do not deny their teachings?" (B. 1821, 30.) The English Report merely states: "All that we can understand from this [Section VIII] is a desire to unite with all denominations." (34.) Thus the Tennessee Synod, with the utmost candor, exposed and rebuked the un-Lutheran features of the constitution of the General Synod, which substituted external organization and union for true internal Christian unity in the Spirit. David Henkel remarked: "Is the General Synod a plant which has been planted by the heavenly Father? No. It was planted by a majority of votes. . . . It is too lamentable a fact that among the most denominations human laws, discipline, and ceremonies are made the rallying point of unity!" (R. 1821, 30; 1832, 17.) It was in the spirit of truth and conscientiousness that Tennessee had made her objections to the constitution of the General Synod.