CONFESSION ENFORCED.

107. Confession No Mere Dead Letter.—That Tennessee did not regard the Lutheran Confession a mere dead document appears from her attitude toward the Pennsylvania, North Carolina, and other unfaithful Lutheran synods, as delineated above. The treatise appended to the Report of 1827 declared: It is necessary to correct the wrong opinion that Lutheran ministers are at liberty to deviate from the Augustan Confession whereinsoever they conceive it as erroneous. As long as a minister pretends to be a Lutheran minister, he has no right to deviate from any article of this Confession. Let him remember his vows! If any one should discover that the Augsburg Confession is unscriptural, he is justified and bound to renounce it. But if he continues to preach under its cover, he is guilty of a twofold fraud. He deceives the Church by causing Lutherans to believe that he agrees with them. And he deceives the Christians by failing to warn them against what he regards erroneous teaching. If Luther and the Lutheran Confessions erred, "why do such as believe this call themselves Lutherans? Such practise a fraud by being called Lutherans, when they affirm that Luther taught erroneous doctrines; or else must own that, by being called after him, they sanction such errors." (38.) Tennessee was not satisfied with being called Lutheran. They were seriously determined to be Lutherans. The Lutheran Confessions were the living norm of both their preaching and their practise. In publishing books, receiving pastors and teachers, examining candidates, in negotiating with other synods, Tennessee was scrupulously guided and governed by the Lutheran Symbols. In 1821 they resolved on a Liturgy to be prepared by Paul Henkel "according to the Augsburg Confession of Faith and the Bible." (7.) In 1826 it was resolved that Luther's Smaller Catechism should be translated into the English language, and that Ambrose Henkel was to provide both for an accurate translation and for the publication of the Catechism. (7.) Numerous instances where pastors were carefully examined with respect to doctrine before they were admitted to membership are recorded in the synodical minutes. In the Report of 1831, e.g., we read: "Mr. Rankin [who previously had been a member of the Presbyterian Church] presented himself to the committee. He was first made a full member of the Lutheran Church by confirmation. Then, having taken the most solemn pledge, he was ordained a pastor of the same Church with prayer and laying on of hands." (8.) The Report of 1832 records: "Whereas Mr. Rankin, as appears from a letter of Mr. Bonham, addressed to Synod, and from other trustworthy sources from Green County, Tenn., has departed from the Augsburg Confession, both as to doctrine and discipline, it was resolved that Mr. Rankin be requested to attend the next session of our Synod, and there defend himself against the above-mentioned charges, otherwise we can regard him as member of this Synod no longer." (9. 16.) In the Report of 1827 we find the following entry: "It was considered necessary that one of the pastors should visit all the other pastors, and their congregations, and examine whether there be any who deviate from the doctrines and rules of our Church. But as none of the pastors who were present could undertake this visit, it was resolved that any of the absent ministers who may volunteer his services shall hereby be authorized to make this visit, and to reprove all errors that may come within his knowledge. Whatever pastor may undertake this visit is requested to inform the secretary of his intention, and to hand in a report of his journey at the next session." (12.)

108. Symbols Regarded as Necessary.—In the "Remarks," appended to the Second Article of the constitution, adopted 1828, the necessity of symbols in explained as follows: "Now the question may be put, Is not the Augustan Confession a human composition? Why is it adopted by this body? Answer: The Apostle Peter exhorts Christians to 'be ready always to give an answer to every man that asketh them a reason of the hope that is in them,' etc. 1 Pet. 3, 15. 16. From the history of the Reformation it is evident that the Protestants were called upon to deliver their confession of faith before the diet assembled at Augsburg. Every Christian is not only privileged, but also commanded to confess what he believes. Although the Scriptures be a sufficient guide without any other, and though there be but one explanation of them which can be correct, yet not all who profess Christianity explain them alike, for their views are widely different. Hence, as all do not explain the Scriptures alike, it could but be known what each body of Christians believed; consequently others could not know whether they should fellowship them, provided they had not a formal declaration of their views on the points of doctrine contained in the Scriptures. But when a body of Christians make a formal declaration of their views on the Holy Scriptures, others are enabled to judge whether they be correct, and thus may know with whom to hold Christian fellowship. . . . Lutherans acknowledge the Holy Scriptures as the only rule of doctrine and discipline; nevertheless they receive the Augustan Confession because it exhibits the same views they have on the Scriptures, and is a formal declaration of what they believe." (22.) According to his own report of a conversation with a pastor of the General Synod, dated December 2, 1824, Andrew Henkel answered as follows the objection that the Scriptures are sufficient, and that for that reason symbols are superfluous: "I told him then that he had departed from the Augsburg Confession, and, of course, from the Lutheran Church. He then told me that the Bible was his creed, and not the Augsburg Confession, and that the said Confession contained things which were not in the Scriptures. I then replied and said that every fanatic and sectarian said so, and that Lutherans as much considered the Scriptures to be the only guide in doctrines as he or any other person did, but that it was necessary to have some standard by which men could know how the Scriptures were understood by this or the other denominations, as men varied materially in their explanations of the Scriptures. I then demanded of him to show wherein the Confession did not correspond with the Scriptures. He referred me to the word 'real' in the article of the Lord's Supper, and added that that word was inserted by the hotheaded Luther."

ANTI-ROMANISTIC ATTITUDE.

109. Church Governed by Word of God Alone.—The Tennessee Synod did not only realize the importance of the Symbols for the Lutheran Church, but had correctly apprehended also their spirit and doctrinal content. This appears from her uncompromising attitude toward the Romanistic, Reformed, Methodistic, and unionistic tendencies prevailing in the Lutheran synods and congregations at the time of her organization. As to polity, the cast of the first American Lutheran synods and congregations was of the hierarchical type. The congregations were subordinate to their pastors, the pastors and congregations to their respective synods, as a rule called ministeriums, because, essentially, they were bodies composed of ministers. David Henkel had experienced the tyranny to which such an order would naturally lead and lend itself. The Tennessee Synod must be credited with being the first, in a large measure, to recognize, confess, and defend the inalienable rights of all Christians and Christian congregations. The Henkels must be regarded as champions also of the basic truth of all normal church-government, viz., that no one is to govern the Christian Church, save Christ and His Word alone, not the pastor, nor the ministerium, nor the synod, nor any sort of majority. (1820, 23; 1828, 12.) In 1820, when the leaders of the North Carolina Synod, in matters of right and wrong, demanded subjection to the majority of votes, the Henkels maintained: "We thought the doctrine of the Augsburg Confession, of which we were assured that it can be proved by the doctrine of the Bible, ought to be of greater authority to us than the voice of a majority of men who are opposed to the doctrine and order of our Church." (1820, 23.) Nothing short of clear proof and conviction from the Word of God and the Augsburg Confession would satisfy the Henkels. In 1822 Tennessee declared: "Our Synod can neither be governed by a majority nor a minority, now nor ever hereafter, with respect to doctrine and discipline. . . . Neither the majority nor the minority shall determine what our doctrine and discipline are to be, because they are already determined in the above-named rule. . . . But with respect to local and temporary regulations, such as the place and time of meeting, and such like things, which do not interfere with matters of faith and discipline, the Synod suit themselves to the conveniences of the most of their members." (R. 1822, 9.) In a "Note" appended to the above declaration, David Henkel defines the position of Tennessee as follows: "Herein is the difference between the government of the pure Evangelical Lutheran Church and the government of the General Synod. The established rule of the pure Christian Church is the Holy Scriptures and her supreme Head, Jesus Christ. Christ, by His Word, governs the Church in the doctrines of faith and discipline; there needeth no majority of votes to determine. In such matters as do not immediately interfere with the doctrines of faith and government of the Church, as, for instance, to appoint the time and place for the meeting of a synod, or the erection of a synod, and such like things, herein our Church doth not seek to exercise any authority, but granteth liberty to each congregation and to each of her ministers to act and do as they judge it most convenient for themselves. No one is despised for not joining with us in our Synod; no one is oppressed who is not in conformity with us in matters which are not essential to the doctrine of faith. Nothing can separate our union or break our peace with any, only when they deviate from the pure doctrine of the Gospel, and when they compose traditions of their own and impose them on others. A majority is not to have authority over any one, because they have no power to impose traditions of men on others with regard to religion. The government of the General Synod is altogether otherwise. . . . It is plainly to be seen in her constitution that her aim is to impose a number of human traditions on the Church, as, for instance, that no synod shall be erected in any State, unless there are six ordained ministers living therein, and not even then unless they are authorized by the General Synod. The General Synod is to be governed by a majority; if it were not so, she would admit that every congregation and every minister should act agreeably to their own advantage in matters not interfering with the doctrines of faith, and not seek such universal power, by which they may compel men to act according to the will of a majority. The Church of God on earth was never constantly governed right by a majority. In the times of the prophets the Church was oppressed by a majority. . . . How was it in the time of Christ? How did the majority act against the Savior? Who was right? The great council of Jerusalem and thousands of their adherents, or Jesus of Nazareth, and the few of His disciples who were despised by the world? How was it in the days of Luther? What was he against millions of the Papist Church? And yet every Protestant will confess that Luther's cause was just, and is thankful to God that the light of the Gospel was set up by Luther. But supposing that Luther had yielded to be governed by a majority as the advocates for a General Synod insist, or wish that the Church should be governed by a majority, might we not have remained in the ignorance of blind popery to the present day? The government of the world is supported by a majority, and thus, many imagine to themselves, it ought so to be in the Church; but they are greatly mistaken! Jesus saith, 'My kingdom is not of this world,' and consequently not His manner of government. . . . Jesus Himself hath already prescribed all things respecting the doctrine and discipline of His Church, therefore we need no General Synod to give us prescriptions! As touching matters not essential, as appointing the time and place of a convention or the like, whereof no prescription is given, no one is justifiable to give any prescription or direction, much less to compel any one thereto, whereas all are to enjoy Christian liberty. See Rom. 14; Col. 2. But those of the General Synod undertake to erect universal directions in these matters, or else they would not name their Synod Universal. Whosoever submits himself to be governed by a majority must be such as trust to a majority. The Scripture saith: 'Cursed is the man who putteth his trust in man.' Jer. 17." (R. 1822, 11 f.) These views were embodied also in the constitution of 1828. In the explanatory "Remarks" to the Fourth Article we read: "As the aforesaid duties [to supply laborers, detect false teachers, examine and ordain ministerial candidates, etc.] devolve on all churches and ministers, they undoubtedly have the privilege to perform them jointly, i.e. they may constitute a synod. But no Christian synod can have legislative powers, consequently have no right to make rules for churches. All necessary and salutary rules pertaining to the government of the Church are prescribed in the Scriptures; therefore every body of men who make rules for the Church are in opposition to Christ. To make rules for the Church is one thing, but to execute these rules already made, and to employ the proper means for the promulgation of the Gospel, is another. The latter, but by no means the former, is the business of this body. That there ought to be no appeals from the decisions of congregations is evident from Matt. 18, 15-20." (B. 1828, 20; R. 1853, 25.) Of course, appeals from the congregation to the synod as a higher authority, to which the congregation is subordinated, were meant. The Introduction to the constitution says: "The rules and principles of church-government are contained in the Holy Scriptures. Therefore no body of Christians have authority to dispense with, or alter or transact, anything contrary to them. Human traditions or rules impressed upon the Church as necessary for Christian fellowship, which have no foundation in the Scriptures, are rejected by our Savior. Matt. 15, 9. 13. 14." Although, in executing the rules of the Church, different times, persons, and local circumstances intervene, as, for instance, in one age and country one language is prevalent, but not in another age, and perhaps not in the same country . . ., nevertheless, Christ being omniscient, and His all-wise Spirit having inspired His apostles, they have provided the Church with salutary rules, which are applicable to all persons in all places, times, and circumstances. Nothing relative to doctrines and church-discipline ought to be transacted according to mere will of the majority or minority, but in strict conformity to the Scriptures. Local and temporary regulations, such as the time and place of the meeting of the synod, the ratio of representatives from congregations, etc., may be varied for the sake of convenience, hence are subject to be altered, amended, or abolished by the majority; yet they ought not to attempt to make their decisions in such cases absolutely obligatory upon the whole community, because such regulations are only subservient to the execution of the rules which are founded upon the Scriptures." (19.)

110. Antihierarchical Principles Practised.—The organization of, and connection with, a synod was regarded by Tennessee as a matter not of divine obligation, but of Christian wisdom and liberty. No congregation was condemned or refused fellowship merely because it refused to unite organically with their synod. In the "Remarks" to the Fourth Article of her constitution Tennessee explains: "When ministers and lay-delegates are assembled, they may have a more accurate knowledge of the exigencies of the whole connection they represent, hence are the better enabled to impart their counsel. By their simultaneous efforts, vacant churches may be supplied with ministerial labors, and others formed and organized. Indeed, the same end may also be obtained by individual ministers and churches; nevertheless, as it frequently becomes necessary for such to receive cooperation from their brethren, this end may be obtained with more facility by the meeting of a Synod." (1853, 25.) According to Tennessee, then, the organization of, and connection with, a synod is a matter of Christian liberty, wisdom, and expediency. But, while not opposed to synods as such, Tennessee most strenuously objected to any kind of human autocracy within the synods and congregations. When, in a letter, several members of the North Carolina Synod designated Paul Henkel "the head" of the Tennessee Synod, the latter declared, and could do so truthfully, that their Synod "confesses no man as its head save the one and only God-man, Jesus Christ." (B. 1824, 10.) The fact is that, in the beginning, Tennessee was even without standing officers. The chairmen were elected and changed at pleasure even during the sessions of the same convention. (B. 1820, 7.) Largely, her opposition to the General Synod also was rooted in her determined hostility to every form of Romanism. (R. 1820, 55; 1821, 17.) "If you will consider," they said to the North Carolina Synod, which had joined the General Synod, "what pertains to true Christianity, you certainly cannot reasonably desire that a government, shall be forced upon the Church, of which no trace can be found in the Bible." (B. 1824, Anhang 2.) Indeed, in their aversion to any and every form of synodical dominion over the congregations Tennessee frequently went so far as to create the impression that they viewed with suspicion and as questionable, if indeed not as directly objectionable and sinful, every form of organization of synods into a general body. On this point, also in her criticism of the General Synod, Tennessee frequently ran riot. But, though occasionally losing her balance and making a wrong application of her antihierarchical doctrine, the principle as such was sound to the core and truly Lutheran. When the North Carolina Synod, without further investigation, annulled a ban of excommunication which David Henkel's congregation had imposed, Tennessee repudiated the action as an infringement on the rights of the congregation. "For," said they, "it cannot be proven anywhere that a synod has authority to break the decision made by the church council and the congregation. In such matters a congregation has greater power than any synod." (B. 1820, 20.) In agreement herewith the Fourth Article of the constitution submitted in 1827 provided: "But this Synod shall have no power to receive appeals from the decision of congregations, with respect to the excommunication or receiving of members. For every congregation in this respect is independent of the Synod." The German version adds: "Hence Synod cannot change or annul a decision of any congregation pertaining to the exclusion or the acceptance of a member." (R. 1827, 22; B., 21.) The form in which this article was finally adopted (1828) reads: "But this Synod shall have no power to receive appeals from the decisions of, nor to make rules nor regulations for, congregations." (B. 1828, 19; R. 1853, 25.) Neither did the Tennessee Synod arrogate to itself the right to appoint pastors to the congregations or to remove them. The Report of 1824 records concerning Adam Miller: "This young man displays strong inclination for preaching; but since he has produced no regular call from a congregation, he could not be ordained." (14.) The Tennessee Synod claimed no power whatever over the individual congregations. The minutes of 1825 record: "It is reported that this Synod, in 1821, ordered all the congregations not to suffer any minister who is connected with the General Synod to preach in their meeting-houses. Be it therefore known to all whom it may concern that there was no such a resolution adopted; although, there was a petition handed in, subscribed by three congregations in Tennessee, in which they stated that they had adopted a resolution among themselves not to suffer a minister belonging to the General Synod to preach in their meeting-houses, and also petitioned the Synod to admonish all the congregations to concur with their resolution. But the Synod sanctioned their resolution only in part, in so far as not to be connected with the General Synod; yet the Synod do not arrogate to themselves any authority to prescribe to any congregation, whom they shall suffer to preach in their meeting-houses. All congregations in this respect are independent of the Synod." (R. 1825, 11; 1821, 7.) The Report of 1832 declared: "This body arrogates to itself no power to make laws and rules for the congregations, because it is against their rights and liberties, as well as also against the Fourth Article of our constitution." Indeed, such was their care not to exceed their authority that, e.g., Synod, superscrupulously, refrained even from making a declaration how to further the instruction of the young, but contented itself with merely advising "the diverse church councils and congregations to make such rules and arrangements how they might most fittingly and conveniently (wie es fuer sie am schicklichsten und bequemsten sei) instruct their young." (B. 1832, 9.) According to the Fourth Article of the constitution it was the business of Synod "to detect and expose false doctrines and false teachers." But the "Remarks" appended to this article are careful to explain: "That it shall be the duty of this body to detect erroneous doctrines and false teachers does by no means suppose that the same does not also devolve upon individual churches and ministers, for this body does not claim it as their prerogative. But it is believed that this duty may be performed more advantageously by a synod." (R. 1853, 25; B. 1828, 19.) Even the right of examining and ordaining ministers was not denied to the congregation. The draft of the constitution published 1827 declared: "The business of this body shall be . . . to examine (if requested) candidates for the ministry who may be called by congregations, and, if they be found qualified, to consecrate them with the imposition of hands and prayer." (R. 1827, 22.) The reading adopted in 1828 ran thus: "The business of this body shall be to impart their useful advice . . . and, upon application, to examine candidates for the ministry." (1853, 24.) The "Remarks" appended this explanation: "Neither does this body claim the exclusive right of examining and ordaining candidates for the ministry. For every congregation has the privilege of choosing fit persons for their ministers, and individual pastors have the authority to perform their ordination. This is evident from the practise of the primitive Christians, as well as from the Scriptures. But when any congregation shall request this body to examine and ordain the person of their choice, it then devolves on this body to perform this duty. As the aforenamed duties devolve on all churches and ministers, they undoubtedly have the privilege to perform them jointly, i.e., they may constitute a synod. But no Christian synod can have legislative powers, consequently have no right to make rules for churches." (1853, 25.)

111. Rights of Laymen Recognized.—From the very beginning the Tennessee Synod vindicated to the deputies of the congregations the right not merely to listen, to witness, and to testify, when called upon to do so by the ministers, as had been the custom in the Pennsylvania Synod, but also, on equal terms with the pastors, to deliberate, decide, and vote on all matters submitted to Synod. ( Lutheraner 11, 166.) Article Three of the Constitution declared: "It shall not be allowed either for the ministers to transact any business exclusively of the lay delegates, or for the lay delegates exclusively of the ministers; provided there shall be both ministers and lay delegates present." (B. 1828, 16; R. 1853, 23.) The "Remarks" appended, add the following: "It is not the privilege and duty of the clergy alone to impart their counsel in ecclesiastical matters, and to employ means for the promulgation of the Gospel, but also of other Christians. The first Christian council was convened in Jerusalem, and consisted of the apostles, the elders, and the other brethren. They decided the question whether it was necessary to be circumcised. See Acts 15, 1-31. The apostles were inspired, hence could have made the decision, without the assistance of the lay brethren; but it appears they desired no such prerogative. This precedent justifies the laity in being in council with the clergy for the purpose of deliberating on the most important ecclesiastical matters. Christians, in common, are called 'a chosen generation, a royal priesthood, an holy nation, a peculiar people,' and they are 'to show forth the praises of Him who hath called them out of darkness into His marvelous light.' 1 Pet. 2, 9. Now, since Christians in common have such honorable titles, sustain such a high dignity, and are to manifest the praises of God, it may be concluded that they have the same rights in church-government as the clergy. St. Paul, in writing to the Corinthians, said: 'Do ye not know that the saints shall judge the world? And if the world shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that ye shall judge angels? how much more things that pertain to this life?' 1 Cor. 6, 2. 3. Not only the believing ministers, but also the laity are saints. . . . Now, if saints shall judge the world, even the angels, why should they not also be capable and privileged to transact the most important matters pertaining to the Church? That laymen should exercise equal rights with clergymen in church-government, is not only Scriptural, but also conducive to the preservation both of civil and ecclesiastical liberty. . . . From the history of the Church it appears that whenever the clergy governed without the laity, they enslaved the people, grasped civil authority, and persecuted those who detected or opposed their aspiring views. This not only has been the case under the reign of Popery, but also some of the clergymen who called themselves Protestants have been the most bloody persecutors." (B. 1828, 17; R. 1853, 23.) In accordance with these principles, laymen in the Tennessee Synod were also represented on, or even exclusively composed, most important committees. Thus, in 1824, three laymen were elected members of the committee which was to confer with the North Carolina Synod in an effort to remove the doctrinal differences separating them. "They appointed farmers," Jacob Sherer of the North Carolina Synod, in a letter, remarked contemptuously, "to instruct us, who in public print have slandered us, and treated us scornfully when it is known to them that the priests' lips are to preserve the doctrine." David Henkel, then secretary of the Tennessee Synod, however, in a "Note," recorded in the Report of 1825, justified the action of Tennessee. Here he wrote: "I conceive it to be my duty to observe that it is truly astonishing that farmers should not also, as well as ministers, be capable of judging the Christian doctrine. Whenever it shall be proved that farmers are not to read the Holy Scriptures, then only ought they to be excluded from this important business. It is well known that in the dark ages of Popery the layman was not permitted to judge in religious controversies, and it seems very alarming that Mr. Sherer has expressed a similar sentiment, inasmuch as he considers himself much offended because the Synod appointed laymen or, as he says, farmers to constitute the committee. That the priests' lips are to preserve the doctrine does not prove that it is inexpedient or wrong to appoint laymen to assist on deciding a dispute. It was believed laymen would act more impartially, since the ministers are more immediately concerned in this controversy. Neither can I discover that all farmers are so contemptible a class of people (so niedertraechtige Leute) that Mr. Sherer could possibly be offended at the appointment! If in case the committee have published anything, which is contrary to truth, Mr. Sherer is at liberty to make it appear." (R. 1825, 6.)

ANTI-METHODISTIC ATTITUDE.

112. Fanatics Described.—At the time of the organization of the Tennessee Synod the Lutheran Church of America generally was suffering with a threefold malady: Unionism, Reformedism, and Methodism. Methodism may be defined as a diseased condition of Christianity, causing Christians to base their assurance of salvation not on the gracious promises of God in the objective means of grace, the Word and Sacraments, but on feelings and experiences produced by their own efforts and according to their own methods. As the years rolled on, the early Lutheran Church in America became increasingly infected with this poison of subjectivism and enthusiasm, especially its English portions. Rev. Larros of Eaton, 0., said in a letter to Paul Henkel, dated August 2, 1821: "I remember when eighteen or twenty years ago many among the Germans in North Carolina were awakened as to their salvation, and we, in joyful hope, spared no trouble teaching and instructing, in order to make of them men for the kingdom of Jesus, preserving the Bible-religion, that even then one could notice how some were flushed and puffed up with pride. This was evident especially at the time of the great revival of the English Church, when, at the large meetings, their novices ["Neulinge," young English preachers] admonished the people, and, to the detriment of the Church and the depreciation of the older ministers, by their bold and arrogant actions indicated, that they understood the business of converting the people better than the old preachers, and this without being called to order by their superiors. Since that time impudence and lust of ruling have greatly increased, so that the fruit of it appears at public synods." (B. 1821, 35.) The Methodistic doctrine of conversion, as related above, was a point of dispute also between the North Carolina and Tennessee Synods. The Tennessee Report of 1820 states this difference as follows: "Since our opponents [of the North Carolina Synod] refuse to admit that regeneration is wrought in the manner taught by our Church, we infer that they believe it must be effected in an altogether different way. For almost all religionists of this time teach most frequently and diligently and urge most earnestly that one must experience regeneration, or be eternally lost. We are also accused by many that we deny the doctrine of regeneration. Our answer is: We do not deny the doctrine of regeneration at all; moreover, we teach it as well as our opponents. But that regeneration is effected in the manner and by the means such as they teach and pretend, this we cannot believe, nor do we admit that it is possible in this way. Some of them teach and maintain that regeneration cannot be wrought in any other way than by fear and terror, when one, experiencing true contrition and sorrow of sin, is moved to pray and cry anxiously, beseeching the Holy Ghost to perform in him the work of regeneration. They hold that the Holy Ghost can operate this in such only as are previously brought into this state of fear and terror. As a natural birth cannot be effected without pain, in like manner, they argue, no one could be born anew without previously, through anguish and fear, having experienced pains of the soul, more or less. Such teachers, however, fail to observe that by this example they contradict themselves. For in a natural birth, as everybody knows, only the mother has pain, not the child, while according to their doctrine the child ought to have the pain. Who, therefore, does not see that their teaching is most absurd and questionable? Now, in order to bring about regeneration in the manner they teach, it is the rule to preach the Law and its curse. To produce the required pangs of the soul, the poor people are threatened with the devil, eternal death, and hell. The intention is to cause a sinner to pray earnestly in order, by such prayer, to receive the Holy Spirit. To produce this result, joint prayers are said to contribute the most, viz., when a number of people gather and strain every power of body and soul in crying and screaming to move the Holy Spirit, or even to force Him, to finish the work of regeneration. They imagine that, by their own exercises in prayer, and especially by their joint prayers, they have advanced the matter and earned and obtained the Holy Ghost, and that, He [the Holy Ghost] having united with their exercises and labor, the work of regeneration was finished through the combined operation of their prayers and the gifts of the Holy Spirit acquired by them. They mistake imaginations for divine revelations. And the sensation rising from such imaginations they regard as effects of the Holy Spirit. They apply to themselves what the Apostle Paul writes Rom. 8, 16: 'The Spirit itself beareth witness with our spirit that we are the children of God.' They declare: We are born anew, and we know indeed that it is so, for the Spirit of God has given testimony to our spirit. But if one desires to learn how He had given this testimony, whether they had seen Him or heard Him, or in what manner or whereby He had given such assurance, they appeal to their imaginations and sensations, from which also something peculiar, like an apparition, may come to them; but whatever this is we do not know. One can be absolutely sure, however, that it is not the Holy Spirit. For as soon as you let them understand that you believe that they have been deceived and you endeavor to lead their attention to the testimonies of Holy Scripture in order to obtain from it reliable testimonies, immediately their anger begins to rise, their countenance becomes disfigured, and, alas, with some already a fist is clenching with which they strike the table or their knees and declare defiantly: 'I don't care anything for what you say; it is none of your business; I know that I am born of God, and will suffer it to be taken away from me by nobody, by no learned man, nor by any devil; what I know I do know.' There is a reason, why such a person will not suffer his opinion to be taken from him by anybody, and he need not fear that any devil will rob him of it, especially when he is ready to use his fist in defense of his opinion." (B. 1820, 32 ff.)

113. Sober Attitude of Tennessee Synod.—In opposition to the subjectivism of the Methodistic enthusiasts within the Lutheran synods, Tennessee based the certainty of salvation on the objective means of grace, placing especial emphasis on the well-known comforting passages of Holy Writ concerning Baptism, such as John 3, 5; Eph. 5, 23. 25. 26; Titus 3, 5; 1 Pet. 3, 20. 21; Rom. 6, 3-5; Acts 2, 38; 22, 16; Gal. 3, 26. 27; Mark 16, 16. "These passages of the Bible," they said, "show us that we are not to seek salvation in any work which we ourselves can create or perform, no matter whatever its nature may be, but only through faith on the Lord and Savior Christ, who alone has done everything for us, and through the grace which He bestows and confers on us in Holy Baptism, whereby we are regenerated." (B. 1820, 34.) Again: "From the passages here quoted the attentive reader is able to see and comprehend that regeneration is not effected in the manner as some teach." It was evident from the Scriptures, they maintained, that Christ referred to Baptism when He declared that no one can enter the kingdom of God unless he was born again of the water and the Spirit. They explained: Self-evidently it is not a natural power or effect of the water to wash away sin. "Yet we see that the washing and cleansing from sin is effected alone [?] [tr. note: sic!] through Baptism, and that by faith alone such grace is appropriated. Accordingly, whoever believes and is baptized shall be saved. Mark 16, 16." (38.) In this passage, Mark 16, 16, Tennessee declared, "Christ in a few and clear words indicates the whole condition under which a man can be saved. It consists in this, that he believes that, for the sake of Christ and what He has done and suffered for us, God will forgive all our sins, and that by faith, in Baptism, he appropriates such promises of all the gifts of salvation which God imparts to man for Jesus' sake. This also shows us that man cannot be saved by his own work or merit, but alone by what God presents and imparts to him. He obtains faith through preaching, which is by th. Word of God, as Paul writes, Rom. 10, 17. Baptism is administered by the command of Jesus Christ, Matt. 28, 19, through the service of the minister of the Church. In this way God, through means, seeks man before man seeks Him. Accordingly, for having been translated into the state of salvation, man is to thank God and His ordinances alone, not himself, his merit, his own works, or his experiences." "Because we understand and teach this matter in the manner indicated, we are said to despise prayer, declare it unnecessary, and teach men that it is sufficient for salvation if they are baptized and attend the Lord's Supper, and that nothing else is needed. To this we answer: Whoever is baptized and has true faith in Christ, is in need of nothing else in order to die a blessed death; if he should die thus, he would be saved, for whosoever believeth and is baptized shall be saved. And Paul writes to the Galatians: 'Ye are all children of God through faith in Christ Jesus; for as many of you as have been baptized into Christ have put on Christ.' However, if they are possessed of the true faith, they will also acknowledge the grace of God, for which they thank Him heartily. Whoever truly believes, loves his neighbor; indeed, he loves all men, he prays for all, being moved to do so by love and compassion toward all. Such a one will also experience many temptations and tribulations by the devil, the world, and his own flesh against which he will have to fight and strive daily. This will cause him trouble and teach him to pray of his own accord. Such people we advise to pray heartily, and give them instruction therein. And this we do for the reason that God in His Word promises to hear them, and that they may be strengthened in faith, to continue faithfully to the end, but not in order that thereby they may be born anew." (36 f.) The question, "How does the Spirit give testimony?" was answered by David Henkel as follows: "When an evil-doer condemned to death receives a document with the name and seal of the Governor affixed, that his crime is pardoned, and that he shall be set free, then he is in possession of something upon which he may firmly rely. By it he cannot be deceived, as would be the case when such a thing merely appeared to him in his thoughts, or he had dreamt that he was set free. In like manner he cannot be deceived who firmly believes the assurances given him in the Word of God that God, for the sake of Christ, has forgiven all his sins. The Spirit is then giving him, through the Word, firm assurance of the forgiveness of his sins. And if he remains in faith, he always has this firm assurance in the Gospel which proclaims the forgiveness of sins. All men could have such an assurance if by faith they were obedient to the Gospel. The Romans had it, but only for the reason that, in accordance with the ordinance of Jesus Christ, they were baptized and believed in Him. That this text [Rom. 8, 16] does not, though always misinterpreted in this way, prove that one must have been favored with a certain heavenly vision in order to know that one's sins are forgiven, every intelligent man will see without further explanation. The Prince of Darkness always endeavors to lead men away from the ordinances and promises of God, and causes them to rely on all manner of works and merits of their own, in order, finally, to make the poor creatures believe as all Deists do, viz., that Christianity is nothing but a nursery-tale. There is reason also to believe that wily Satan presents some illusion to such as, in an overwrought frame of mind, are in great expectations of seeing a vision, and that they regard it as sent from heaven, and build on it their assurance of the forgiveness of their sins." (43.) In the letter, appended to the Report of 1821, from which we quoted above, Jacob Larros says: "If I can again, after falling from baptismal grace, appropriate to myself from Holy Scripture the blessed marks of a state of grace and of regeneration, then it truly is no new grace, produced by the storming of men; but it most assuredly is the same grace promised in Baptism which has been found once more. The grace secured by storm [die gestuermte Gnade] may also have its marks, drawn from the air or out of the head, not from the Bible, but from the majority of false voices." (B. 1821, 35.) Concerning the "new measures" (die "neuen Massregeln") the Report of 1841 records the following: "Now the 'new measures' were taken under advisement [by Synod], and after a carefully considered discussion it was unanimously Resolved, That we disapprove most strongly of the 'new measures' which have been introduced into the Lutheran Church by modern enthusiasts, because we believe that they are in conflict with the Word of God, with the doctrine of the Augsburg Confession, with the Symbolical Books of the Lutheran Church, and with the usages of the Church in her best and purest era, and are calculated to arouse discord and contention between the members of the Church." (B. 1841, 10.) However, though strenuously opposed to Methodistic enthusiasm, Tennessee, at the same time, was very considerate of Christians who were pietistically inclined, and care fully avoided judging their hearts. In the Report of 1820 we read: "It is indeed true that some men of honest mind do err in this matter; they do not perceive the difference and seek in their own exercise and experience what in reality they have already received in Baptism. However, if they are but faithful, they will advance in holiness by the thing wherein they seek regeneration, and thus it cannot, harm their salvation. The harm, however, is this, that the Price of Darkness misleads many who are in such error to believe that, since they seek to be regenerated by their own works and doings, Baptism is unnecessary; and, remaining unbaptized themselves, they will not permit their children to be baptized." (43.)

ANTI-UNIONISTIC ATTITUDE.

114. Refusing Fellowship to Non-Lutherans.—The purpose of the General Synod was an external union of all bodies bearing the Lutheran name, irrespective of their differences as to doctrine and practise, and to cultivate intimate fraternal relations with other Evangelical denominations. The Tennessee Synod, on the contrary, was not only opposed to any kind of union with non-Lutheran churches, but also sought to bring about a separation of the true Lutherans from the spurious Lutherans, and to unite the former in defense of true Lutheranism against Reformed and other corruptions then prevailing in the Lutheran synods. Unity in the spirit, unity in doctrine, unity in faith and confession, was viewed by Tennessee as the sine qua non, the absolutely necessary condition, of all church-fellowship, church union, and cooperation. This appears from their attitude toward the North Carolina and other synods, as described above. While Stork, Shober, and others advocated a union not only with the General Synod, but with all religious bodies in America, the Henkels and their adherents declared at the "Quarreling Synod," 1820: "The general union of the numerous religious parties, though a very desirable matter, is not to be hoped for, as we can clearly see that such a thing is impossible at this time. How should it be possible? Some teach: Christ died on the cross for all men to redeem all. Others teach: This is not true; He died only for the small number of those who, according to the holy will and the wise counsel of God, are elected from eternity and are compelled to be saved; the rest of mankind, also according to His wise counsel, God, from eternity, has ordained and elected unto damnation, and they must be lost. Again, some teach: Baptism is necessary to salvation, because Christ and His apostles teach thus. Others hold: This is not true; Baptism is a mere outward sign indicating obedience toward the command of the Lord and nothing more; Baptism is not at all necessary unto regeneration, as regeneration is wrought by the Holy Spirit without any means whatever. Some say: It is right to baptize children. Others maintain: Infant Baptism is an institution of the Pope. Others: It is of the devil. Some reject every kind of baptism. Such and similar are the people who constitute the present so-called Christendom: opinions, opposing one another, and that always will be opposed to each other! All these are supposed to be united in one church, and to become one congregation and one flock, all under the care of one shepherd. That would be like stabling together sheep, goats, lambs, cows, oxen, horses, bears, wolves, wildcats, foxes, and swine, and putting them under the care of one shepherd, saying, 'Here you have a united flock which now you may feed and pasture in peace; you have many heads under one hat, take your place among them.' That some were much displeased by this objection to the general union is not to be wondered at, for some of that stripe were present. There were also some of almost all religious parties in attendance." (B. 1820, 26.) It is apparent from these statements that a general union of all denominations, irrespective of their doctrinal differences, was certainly not relished by Tennessee in 1820. Twenty years later Synod still occupied the same position. In 1841, after discussing an appeal which had gone out to unite all the different religious parties in one big body, Tennessee "resolved that whereas the Church of Christ is a gathering of all true believers, and is not now, nor ever has been, divided; and whereas it is impossible that all the different, contradictory teachings should agree with the Word of God; and whereas it is also impossible to bring about a Christian union of all the different denominations without the unity of opinions; and whereas the teachers do greatly differ in their views on religion and the form of church-government: a union of all the various denominations in one large body is both impossible and improper; and even if brought about, instead of furthering the kingdom of our Redeemer, it would harm the welfare thereof and jeopardize the religious liberty of our happy land." (B. 1841, 11.)

115. Refusing Fellowship to False Lutherans.—That the attitude of Tennessee also over against those whom they regarded as false Lutherans was of a most determined and consistent nature, and free from all unionism, has been shown above. Nor did they regard this a mere matter of policy, but of conscience. With respect to their public testimony against the errorists of the North Carolina Synod the men of Tennessee declared: "Should any one raise the accusation that it was unbecoming for us as teachers of the Gospel to publish and reveal this matter here [in the Report of 1820], to him we give the answer: The prophets in the Old Testament did also contend against every erroneous doctrine, and the Apostles Paul, Peter, and John marked all such as taught false doctrine, and warned the Christians against them. If, however, it can be proven from Holy Writ that we proclaim erroneous or false doctrine, we will suffer ourselves to be corrected. We cannot, however, for the sake of keeping the peace, let everything pass and approve of everything they preach, for we know that it does not agree with the Holy Scriptures. It is certainly our desire to be able to live and continue to work in peace and union with all members of the entire Synod. We cannot, however, unite with them at present [because they were not agreed doctrinally]. We consider it our supreme duty and obligation to defend the doctrines of our Church against all false teachings; and though they proceed from such as call themselves Lutheran preachers, we cannot on that account spare them nor keep silence in this matter, even if we could thereby win their favor and the favor of all great men on earth." (1820, 31.) With special reference to Shober, Stork, and their compeers Tennessee declared: "Should we help them to cover such bold things as you have here read [errors concerning Baptism, Lord's Supper, etc.], because they belong to our organization and bear the name Lutheran? Can we do this with a good conscience?" (1820, 31.) True, at the "Quarreling Synod," 1820, the Henkels were charged with having served all religious parties with the Word and Sacrament. They admitted that this was true, and expressed their confidence that it had not been without blessing, at least, for some. But they added: "This, however, must also be taken into consideration, that they [the Henkels] had always taught such people what our Church teaches, and that they had never preached anything else in deference to them, or to please them. Now, if any one was agreed with our doctrine, and hence felt free to hear our doctrine and to commune with us, we could not hinder him. We do not regard the name of such people, but what they believe." (1820, 25.) However, one will admit that the practise of Tennessee at this early date does not appear to have been fully consistent. The Report of 1820, for example, records: "With the Evangelical Reformed David Henkel had no quarrel that we know of, for many of them, who are members in good standing, receive Communion from him." (18.) The following remark of the same Report uncovers a similar inconsistency: "Should any one who has been baptized according to Christ's command, and who has been confirmed in another church, desire to commune with us and to be in fellowship with our Church, it shall be permitted him, and he may be looked upon as a member of the Church without being baptized or confirmed for the second time." (5; 1831, 8.) These shortcomings, how ever, do not dispute the fact that the Tennessee Synod, in a manner most energetic and persistent, endeavored to steer clear of, and opposed every kind of, unionism with the sects, as well as with unfaithful Lutherans. In 1886, however, Tennessee, untrue to its noble traditions, participated in the unionistic organization of the United Synod in the South, and in 1918 she joined the Lutheran Merger, which brought her into complete fellowship with all the unionistic synods that constituted the General Synod, opposition to which having been the primary cause of her separate organization in 1820.

TENNESSEE AND MISSOURI.

116. Mutual Attraction.—The doctrinal, confessional, and practical position of the Tennessee Synod being such as described, it was but natural that, as soon as Missouri and Tennessee became acquainted with each other, both should sense their kindred spirits, and feel attracted mutually. And such was the case in spite of the fact that Tennessee at this time had practically sloughed off the German language, while Missouri was thoroughly German, and continued so for many decades. Immediately after the first contact with Tennessee, Missouri displayed a lively interest in these early protagonists of genuine confessional Lutheranism. They rejoiced in having found in the Tennessee confessors flesh of their flesh and bone of their bone. With great satisfaction they reported on the antiunionistic position which Tennessee held over against the old, apostate synods. In Loehe's Kirchliche Mitteilungen of 1847 we find the following: "Several Virginians came to St. Louis to the Lutheran Pastor Buenger, and asked him whether he still adhered to the old Lutheran faith, which he affirmed to their joy. Thereupon they told of Henkel. . . . They had protested against an edition of Luther's Small Catechism in which, with reference to Baptism, the words 'who believe it' (die es glauben) had been made to read 'who believe' (die da glauben)." (94.) The Lutheraner of February 22, 1848, published the Tennessee resolution, stating that they could unite with the Synod of North Carolina "only on the ground of pure and unadulterated Evangelical Lutheranism," and added the comment: "We confess that a closer acquaintance has filled us with the best prepossessions for this Synod. As far as we can see from the Report, they are earnestly striving to preserve the treasure of pure Lutheran teaching." At the convention of the Missouri Synod at Fort Wayne, in 1849, Dr. Sihler was elected a delegate to the Tennessee Synod. He wrote to Loehe that "according to its Reports and confessions, this Synod maintains an upright churchly position." "It would be a great joy," Sihler adds, "if we could enter into definite church-fellowship with them, especially, as we, above all others, have been stigmatized as the 'exclusive Lutherans.'" (Kirchl. Mitt. 1849, 92.) Reviewing the Tennessee Report of 1848, Walther remarked in the Lutheraner of January 23, 1849: "Like its predecessor, this Report proves that this Synod belongs to the small number of those who are determined not only to be called Lutherans, but also to be and to remain Lutherans." After reporting their chief resolutions, including the one expressing their delight over the organization of the Missouri Synod, and recommending the Lutheraner to their German-speaking members, Walther continues as follows: "We close this extract with the sincere wish that the Lord would continue to bless this Synod, which for almost thirty years, in spite of much shame and persecution, has faithfully testified and fought against the apostasy of the so-called American Lutheran Church, especially against the General Synod, and which, as far as we know, of all the older Lutheran synods, alone has preserved in this last evil time the treasures of our Lutheran Church; and we also wish that the Lord would make this Synod a salt of the earth to stay the growing spiritual corruption in other synods." (5, 84.) At the meeting of the Tennessee Synod in 1853, a letter dated October 6, 1853, and signed by Theo. Brohm and A. Hoyer, delegates appointed by Missouri, but unable to attend personally, was read, stating, in part: "We are highly rejoiced in this vast desert and wilderness to meet a whole Lutheran synod steadfastly holding to the precious Confession of our beloved Church, and zealously engaged in divulging the unaltered doctrines and principles of the Reformation among the English portion of Lutherans, by translating the standard writings of the Fathers, at the same time firmly resisting the allurements of those who say they are Lutherans and are not. Our Synod extends, through our instrumentality, the hand of fraternity to you, not fearing to be refused, and ardently desires, however separated from you by a different language and local interests, to cooperate with you, hand in hand, in rebuilding the walls of our dilapidated Zion. We are authorized to beseech your venerable Synod to delegate as many of your members as you may deem proper to our synodical meeting to be held next year at St. Louis, promising hereby a friendly and hospitable reception. Should your Synod next year assemble at a place more easily accessible, and more convenient, to us, we, or they whom our Synod may appoint, shall not fail to attend." (1853, 18.) With special reference to a letter of Rev. A. Biewend, also a delegate appointed by the Missouri Synod, but prevented from attending, in which he expressed "the hope and desire that a more intimate acquaintance may be formed between both synods," Tennessee adopted the resolution, "That we duly appreciate the kind regard of the Missouri Synod, and that we also desire a more intimate acquaintance with them, and that we appoint Rev. J. R. Moser a delegate to the next session of that Synod." (1853, 13.) In the Tennessee minutes of 1854 we read: "The Rev. Theodore Brohm, of the Synod of Missouri, Ohio, and Other States, was introduced to Synod, and received as a corresponding member of this body." (5.) "During recess, Rev. Th. Brohm preached from Rev. 14, 6. 7." (11.) "The Rev. Theodore Brohm, of the Missouri Synod, being present, the following preamble and resolutions were unanimously adopted: Whereas the Rev. Theodore Brohm, of the city of New York, delegate of the Synod of Missouri, Ohio, and Other States, has appeared amongst us, and we are assured from personal interviews with him, as well as from other sources of information, that the Synod which he represents adhere strictly to the doctrines of the Ev. Lutheran Church, as exhibited in her confessional standards, and are zealously and actively engaged in promoting the interests of the Redeemer's kingdom, be it therefore 1. Resolved, That we are highly gratified to see Brother Brohm in our midst. 2. Resolved, That we fully and cheerfully reciprocate the kind and fraternal feelings expressed and manifested towards us by the Missouri Synod. 3. Resolved, That we endeavor to cultivate a more intimate acquaintance and a closer union with the Missouri Synod. 4. Resolved, That, for this purpose, Rev. Socrates Henkel be appointed a delegate from this body to the Eastern division of the Missouri Synod, to be holden in Baltimore; and that Rev. J. R. Moser be appointed our delegate to the Western division of said Synod, at its next session." (12; Lutheraner 11, 77.) Moser attended and reported to his Synod in the following year. (1856, 23.) Brohm, relating in the Lutheraner his visit to the Tennessee Synod, said, in part: "Let the assurance here suffice that, among the pastors in attendance, I have found a faithful adherence to our common Mother Church, and that I have not met with any essential doctrinal differences. It gave me great pleasure to observe how these men, in spite of the great dearth of English-Lutheran literature, have preserved such a living consciousness of Lutheran orthodoxy and such a firm Lutheran character." (11, 78.)

117. Tributes from Dr. Walther.—When, in 1852, the book, Luther on the Sacraments, published by the Tennessee Synod, came to Walther's attention, he wrote: "We praise God that He has caused this glorious work to succeed. The importance of the appearance of this work in this country, where the great majority of the English-speaking Lutherans have fallen into Reformed errors regarding the articles of the holy Sacraments, and are ignorant of, yea, do not even suspect, the good foundation on which the Lutheran doctrine of the Sacraments is built, cannot be estimated at its true value. After the Book of Concord had been presented to the English-speaking Lutherans in their own language, no better selection could have been made for them than the above-mentioned three writings [Sermon on Holy Baptism, of 1535; Letter on Anabaptism, of 1528; Confession of the Lord's Supper, of 1528 of Luther, the chosen vessel of God for the reformation of the Church. These two books, now rendered into English, are gracious visitations indeed for the English Lutheran Church of this country. May it know the time of its visitation! . . . And the right reverend Tennessee Synod, which has issued both works (the Book of Concord and Luther on the Sacraments) in the English language, as well as the dear men who moved by love for the truth and the Church of their fathers, have regarded neither the unspeakable labor nor the great expense connected with this undertaking—may God reward them by showering His blessings upon them in abundant measure!" (9, 115.) When the second edition of the Book of Concord appeared, Walther wrote: "We thank God for the unspeakable blessing which He has conferred upon the Church of our adopted fatherland [through the publication of this book], and in our hearts we bless the faithful publishers. It is surprising as well as faith-strengthening to learn that already in the first year a second edition has become necessary. May many hands reach out for it, and may a third edition soon become necessary!" (L. 11, 63.) Walther's joy and enthusiasm over these works published by Tennessee in the English language will be understood when we remember that it was the time when the Definite Platform was preparing, and Benjamin Kurtz and others, in order to discredit the "Old Lutherans," who still adhered to the Lutheran doctrine of the Lord's Supper, were boldly repeating the Heidelberg Lie (die Heidelberger Landluege), according to which Luther, shortly before his death, disavowed his doctrine regarding the Lord's Supper. (L. 12, 31.)

PECULIARITIES OF TENNESSEE SYNOD.

118. Opposed to Incorporation.—The peculiarities of the Tennessee Synod, several of which have already been alluded to, may be accounted for partly by the lack, on their part, of correct logical distinctions and clear conceptions, partly by their fear of synodical tyranny over the individual ministers and congregations. Conspicuous among these abnormalities is the rejection of civil incorporation us a reprehensible commingling of State and Church. Article 5 of the Constitution declares: "This Synod shall never be incorporated by civil government, nor have any incorporated Theological Seminary under their care." (B. 1828, 20; 1827, 22; 1853, 26.) The "Remarks" appended explain: "This article prohibits this body ever from being incorporated by civil government. That the government of the Church ought not to be blended (vereinbart) with the State, is a tenet of the Augustan Confession, amply supported by the Scriptures. See 28th Article. Our Lord declared that His kingdom was not of this world. John 18, 36. That the Church ought not to be blended with the State is also according to the Constitution of the United States, whose spirit and design is to secure to every person full liberty with respect to spiritual matters. The kingdom of Christ admits of no bondage, for 'it is righteousness and peace and joy in the Holy Ghost,' Rom. 14,17; 'and where the Spirit of the Lord is, there is liberty,' 2 Cor. 3, 17. But when the Church is identified with the State, it is also fettered by human traditions, aspiring priests obtain the power to tyrannize men's consciences. However, an ecclesiastical body may be incorporated by civil authority, and yet not be the established Church of the nation; and so far as I am acquainted with our civil constitutions there is nothing contained in them to prohibit a legislative body from incorporating any society. But when a Church is incorporated, it approximates to a State coalition. The Church, by an act of incorporation, if I am not greatly misinformed, would have power to enact laws and regulations binding upon all their members, and could recover by a civil suit at law any property, or its value, bequeathed to them. Thus empowered, could they not also borrow money upon the credit of their whole community for the establishment of any institution? An incorporated Church may not only preserve their funds, but they may also lend out their money on usury, and obtain a vast increase. The aspiring priests of such a body, knowing that the wealth of the Church is their interest, they invent many schemes to enlarge the so-called treasury of God, lest it should ever get exhausted. They fetter the conscience of some persons, by telling them that they ought to promote the cause of God, by casting their donations into the sacred treasury, so that they yield to their request, whilst they denounce those who refuse to comply with their importunities as foes to Christ and His holy Gospel. They contrive to obtain testamentary devices to the injury (in many cases) of widows and orphans; they condescend to flatter the female sex until they have begged all that they are able to bestow. Thus by the instrumentality of those clerical beggars, and by the cause of Christ being made a pander, the Church becomes wealthy; and wealth creates power, and power, tyranny and oppression. That many of the clergymen of the day possess an aspiring spirit is evident from the several attempts they have made to get some of their institutions incorporated by civil authority. If a few of the most numerous denominations in the United States were to unite, join their funds, in one, and could succeed in obtaining an incorporation act, they would not only be extremely wealthy already; but they might also increase in wealth to such a degree as would endanger our civil as well as ecclesiastical liberty. But if it be asked in what manner this could be effected, I answer: In various ways, as, for instance, such a gigantic body might by means of their wealth establish so great a number of printing-offices as would enable them to print and sell Bibles at so reduced a price that they would engross the sales of all the Bibles wanted in America, which would be an annual revenue of millions. They would be enabled to educate thousands for the ministry who otherwise had no inclination to embark in that office; and they, tutored in the principles of aristocracy, and the churches filled with them, those principles might be disseminated among millions; they could also supply the most of the common schools with their teachers, and thus the rising generation would imbibe the same pernicious principles, until at length persons of this description would occupy all the civil offices in our country, which would ultimately effect the destruction of civil liberty. In a similar manner the Roman Church became elevated above the State. By testamentary devises from the people, as well as from noblemen and kings, by the sales of indulgences and other inventions, the Church became exceedingly wealthy; cloisters were erected, and they occupied by friars and nuns supported at the expense of the people, it was their interest to support the power and dignity of the Roman pontiff. The same causes will produce the same effects. If the Church should ever acquire great wealth, aspiring priests will grasp great power. Whereas this body know these things, and wish to preserve both spiritual and civil liberty, and to prevent their successors from attempting to blend the Church with the State, they have by this article prohibited an incorporation of this body, and of any theological seminary under their care, and from accumulating funds for the support of such a seminary and of missionaries." (1853, 27.)

119. Establishment of Seminaries Discouraged.—Tennessee did not only oppose the incorporation of seminaries, but, strangely enough, never did encourage the establishment of any kind of theological school whatever. According to their views, theological and literary schools, supported by the Church, were superfluous, since the languages might be studied in the secular academies of the country, and a course of theology could be pursued with some able divine. The Fifth Article of the Tennessee Constitution provides: "Neither shall they have any particular treasury for the purpose of supporting . . . theological seminaries." (1853, 26.) The "Remarks" appended to this article explain: "Although this body shall have no incorporated theological seminary under their care, nor any particular treasury for its support, nevertheless they consider it highly beneficial to the Church for every minister to understand the original tongues of the Scriptures, and to be well skilled in theology. But such qualifications may be acquired without an incorporated theological seminary. There are already a goodly number of academies dispersed throughout our country which are not under the care of any particular denomination, in which the student may acquire a classical education. He, in like manner, may have the opportunity of studying theology with some able divine." (1853, 26.) However, though Tennessee in no way encouraged the establishment of a theological seminary, the conclusion must not be drawn that they underestimated or despised a well-educated ministry. The minutes of 1821 record: "A motion was made by Rev. David Henkel that no person shall be ordained a pastor of our Church unless he understands as much of the Greek language as will enable him to translate the New Testament. But no resolution respecting it was passed. It remains postponed until the next Synod, when it shall be taken into contemplation." (1821, 8.) In 1827 Tennessee made the following recommendations and declarations with, respect to the German, Greek, and Hebrew languages: "Whereas the Symbolical Books of our Church, particularly Luther's works, are extant in the German language, and as sundry extracts have been made out of them, and most erroneously translated into the English; and as it is probable that such frauds may be practised in future, this body recommend the study of the German language to all the members of the Church. This would enable them to detect the glaring frauds practised by men under the garb of Lutherans. It was resolved that a more strict attention shall be paid to the literary qualifications of those who enter the ministry than has been done heretofore. A deacon should at least understand the language in which he officiates with some degree of accuracy, and be able to make the logical compositions in writing. A pastor ought, in addition to these qualifications, be acquainted with the Greek, the original tongue of the New Testament. Also an acquaintance with the Hebrew, the original tongue of the Old Testament, would the more amply qualify him for the sacred ministry. The Synod, however, do not think that there are not also useful men in the ministry who do not possess all those qualifications. For there are men whose manifold experience supplies some literary defects. But when a whole body of ministers are illiterate, they are not able to defend the truth of the Gospel against the subtile attacks of enemies. Suppose false teachers were to make a spurious translation of the Scriptures, how could such an illiterate body of ministers detect the forgery? If the knowledge of the original tongues should ever become extinct, the Gospel might soon become forged and corrupted. It is to be lamented that there are too many young men who wish to be ministers; notwithstanding, they are too indolent to acquire a knowledge of the original tongues. They are infatuated to think that they are immediately inspired from heaven, and that, therefore, they need no literary qualifications. In order to check this growing evil, and to oppose this fanaticism, it was resolved that every candidate for the ministry shall stand a literary as well as a theological examination, and be promoted agreeably to his industry. This resolution principally respects young men." (11.)

120. General Mission Treasury Regarded Dangerous.—The Report of 1824 records: "Synod has not, and does not want to have, a treasury to pay traveling missionaries." (8.) The "Remarks" appended to the Fifth Article of the constitution, rejecting "any particular treasury for the purpose of supporting missionaries and theological seminaries," explain as follows: "There are but few, if any, young men in our country who are not able to defray the expenses of their education either by means of their property or industry. Yet if there be such whose indolence is the cause why they are not able to defray the expenses of their education, they should by no means embark in the ministry, as the faithful discharge of ministerial duties requires men of great industry. It must also be observed that this article does not limit the charities of liberal Christians who wish to encourage the promulgation of the Gospel; for they may, if they deem it expedient, assist any student in getting his education, or any indigent congregation in getting ministerial labors. Nor does it prohibit individual congregations from having funds under their own care, for the purpose of defraying their own expenses, and assisting any of their indigent brethren. It would be expedient for every congregation to have a fund, yet by no means to hold such under an act of incorporation. Again, although this article prohibits this body from having any particular treasury for the purpose of supporting missionaries, yet some of the ministers of this body annually perform missionary labors. Now if it be asked how they are supported, it may again be asked, How were the apostles of Christ supported when they went into all the world to preach the Gospel? Did Christ recommend the establishment of a general fund by begging donations, and obtaining testamentary devises from dying men to remunerate His apostles for missionary labors? By no means. He said unto them that they should 'first seek the kingdom of God and His righteousness,' and that 'all these things should be added unto them.' Matt. 6, 33. See also vv. 25-31. Thus they had the promise of being supported whilst they labored in the Lord's vineyard. Every faithful minister may rely upon these promises. If he be industrious in preaching the Gospel and instructing the ignorant, he will turn many unto righteousness, who will consider it their duty and privilege to manifest their gratitude in contributing towards his support. But such people as manifest an avaricious disposition, so that they will suffer faithful ministers to serve them without contributing something towards their support, prove themselves unworthy of the Gospel, and minister to others, who will receive them with gratitude." (1853, 26.) In their "Objections" to the constitution of the General Synod, Tennessee declared: "We cannot conceive the propriety of paying missionaries out of a general fund. How many pious ministers heretofore have preached the Gospel in remote parts, without such a provision. Men who are commissioned by Christ to preach the Gospel, 'take no thought, saying, What shall we eat, or what shall we drink, or wherewithal shall we be clothed?' Matt. 6, 31-34. Their daily employment is to teach and admonish the people—for their support they depend on the faithful promise of our Lord who said: 'All these things shall be added unto you.' Men who are sent of God shall profit the people; the Lord, therefore, who feeds the winged songsters, though they toil not, and arrays the lilies of the field, stirreth up the hearts of the people, and fills them with gratitude, so that they freely honor Him with their substance in supporting His ministers. Thus the promise of Christ shall evermore be verified. But hirelings and wolves do not believe this promise. They are either entangled with some temporal employment to secure their support, or else must know what they are to have from a general fund before they go forth to labor in the Lord's vineyard. When men know what they shall get from a general fund, before they preach, they have no need to exercise faith in the promise of Christ, for their trust is in the general fund! The country is already filled with such hired circuit-riders, whose trust for a support is not in the promise of our Lord; because they first bargain with their superiors or general synods what they are to have per month or year from the general fund. Was the mission of the primitive apostles conducted in this manner? Had Christ established a general treasury, out of which He had hired His apostles by the month or year? No. Is it not degrading for Christians to depart so far from the paths of Christ and His apostles? Is it not enough that we have His promise? Genuine ministers have no need of a general fund to support them; their mission is profitable to the people, whose hearts, being moved by the Lord, will support their teachers—but such men, who are not called of God do not profit the people; they therefore do not expect to be be supported by the promise of Christ, hence they must look to the general treasury. What is better calculated to induce hirelings to enter into the holy orders than their sure wages, by a general fund?" (1821, 31.) The German Report of 1821 concludes these remarks as follows: "Give an itinerant preacher 40 to 50 dollars a month, as some already receive, and it will prove to be a veritable bait to lead all manner of evil men into the ministry, whether they are called of God or not; for the salary calls them!" (28.)

121. Funds for Widows and Orphans of Pastors Denounced.—Regarding Christian benevolence and charity, Tennessee admonished the Christians to be liberal, and also to establish a congregational treasury to meet their needs. General treasuries, however, were denounced as leading to synodical tyranny and worldly-mindedness. This was applied also to the establishment of general funds for the support of widows and orphans of pastors. In the Report of 1821 we read: "Why are ministers' widows and orphans, and poor ministers only, to be supported by a general fund, and not also the poor members of the church? Are the families of ministers a nobler race than other people, so that extraordinary provisions must be made for them in preference to others? Would it not be better if every congregation had a fund of its own to support their needy at home? Each congregation are best acquainted with their own poor, and know who deserves help. Is it necessary that the congregations should send their money several hundred miles from home, into the general fund, and that the poor should receive it from thence? Pious ministers accustom their families to honest labor, so that they may know how to support themselves when they need it. Who supports the people's widows and orphans? It is too lamentable a fact that too many ministers do not accustom their children to labor, but indulge them in their pride, vanity, indolence, and in the imitation of rich, proud, and pompous people of the world. Behold how many ministers with their wives, in our time, surpassing humility—how grand their attire, how lofty their appearance, how great their association with the wealthy of this world! With what contempt do they view the poor! How numerous their waiters, and how little do they expose themselves to preach the Gospel unto the poor! There is no similarity between them and Christ, whose ministers they affect to be—for He was poor; He appeared lowly and in the form of a servant. Such vain, arrogant, and indolent families truly cannot support themselves in such style after their fathers' decease; a general treasury indeed might be considered necessary to support such in their vanity. The farmers and mechanics may labor hard to procure money to fill this treasury, of which, though, their widows and orphans in their straits could expect no assistance. Have we any nobility in America whom the people must bear upon their hands? What a constant tax is hereby imposed upon the congregations! How frequently the ministers or church-council must admonish the people to cast their mites into the general fund, lest it should be exhausted! There would be no end to begging and expostulating with the people for money. Howbeit, it is said that no person is compelled to contribute towards the general fund. We grant it in one sense, but not in another; for such as did not freely contribute would be viewed with a contemptible eye, and frequently reproved as avaricious, hardened wretches, so that at last they would find themselves obliged to contribute. Such widows and orphans who by some misfortune are rendered unable to support themselves generally find benefactors, in addition to those means civil government hath already provided." (33.) The "Remarks" to the Third Article of the constitution conclude as follows: "Can it be believed that the majority of the clergy of the day are true shepherds? and that they do not cherish the most aspiring views? Why are there so many attempts made to identify the Church with the State? Why are so many petitions sent to legislative bodies for incorporation? Why is there such an insatiable thirst for creating funds of immense sums for churches under incorporation acts, if the clergy of the day did not cherish the most aspiring views, and did not wish to acquire a spiritual dominion blended with civil power?" (1853, 24.) It was in keeping with these views on general funds when Tennessee, in 1841, resolved not to participate in the Lutheran centenary jubilee advocated by the General Synod, also for the reason that they were opposed to the plan of collecting $150,000 as an endowment fund for its literary and other institutions. (15.)

122. Doctrinal Peculiarities.—Evidently at the time of its organization, the views prevailing in the Tennessee Synod concerning "The Last Things" were not as yet sufficiently clarified. They believed that by the organization of the General Synod the way was prepared for "the great falling away," spoken of in the Bible, when "the Antichrist prophesied 2 Thess. 2 would set himself in the temple of God." In the "Conclusion" of his "Objections" to the constitution of the General Synod, David Henkel said: "We do not expect finally to prevent the establishment of this General Synod by publishing our objections, because we believe, agreeably to the divine predictions, that the great falling away is approaching, so that Antichrist will set himself into the temple of God. 2 Thess. 2 We also believe that the establishment of General Synods are preparing the way for him. Antichrist will not, nor cannot, get into power without a general union, which is not effected by a divine harmony of godly doctrines, but by common temporal interests and the power of a majority. Notwithstanding, we consider it our duty to make the people attentive to those things, and to instruct such as are not wilfully [tr. note: sic] blind. But should we be deceived in our opinion, and clearly be convinced of it, we shall not be ashamed to recant. In vain people dream of the Millennium before crosses and tribulations shall have visited the Christian world by the rage of Antichrist. His kingdom is reared under a good garb; if this were not the case, no person would be deceived. Men who are notoriously immoral and vicious cannot deceive, but they only who appear like innocent lambs. May God preserve all His people against every temptation, for Jesus' sake! Amen." (1821, 35.) In a letter of Jacob Larros, appended to the German Report of 1821, we read: "O that our dear brethren in office would recognize the prophecies of Holy Writ concerning the kingdom of Antichrist which . . . soon will undergo a great change and appear in its highest stage; for then they would be on their guard. Of him it is written: 'And it was given him to make war with the saints, and to overcome them; and power was given him over all kindreds and tongues and nations. And all that dwell upon the earth shall worship him.' He desires a universal communion (Universalgemeinschaft) to reach his purpose. This he neither can nor denies to attain by [bringing them all into] agreement with the Scriptures, but by the majority of votes. Oh, how it will grieve our brethren when they, having by their well-meant Planentwurf [constitution of the General Synod] organized a universal communion, behold that, as forerunners, they have only prepared the way for Antichrist to reach his goal and obtain his dominion. From this, Lord God, preserve our Church and our dear brethren in the ministry! Amen." (36.)—Concerning the ministry the Sixth Article of the constitution, adopted 1828, declares: "The grades of the ministry are two: pastor and deacon, or, as St. Paul calls them, bishop and deacon. They must possess the qualifications which are described by St. Paul 1 Tim. 3, 1-14; Titus 1, 4-9." (1853, 25.) Both of these offices, as well as ordination, were regarded as necessary. Says the Report of 1820: "As concerning the states and grades of the ministry (des Lehramts), we do not recognize more than two, to wit, pastor and deacon, as necessary for the preservation and propagation of the Church. A pastor is an evangelical teacher who discharges the office fully, in all its parts, or who performs all ministerial acts. He must be ordained and consecrated to this office by prayer and the imposition of hands by one or more pastors, when he also solemnly promises faithfully to discharge such office according to the Word of God and the doctrine of our Church. A deacon is indeed also a minister of the Word of God, but he does not discharge this office fully, like a pastor, but conducts catechetical instruction, reads sermons, conducts funerals, exhorts and, in the absence of a pastor, also baptizes children, where such is desired. He must be a regular member of the church and possess the testimony of a Christian conversation. At the request of the church-council he is to be examined at the synod as to his qualifications. If he is found able, he is dedicated [gewidmet] to such service by one or more pastors by prayer and laying on of hands either at the conference or in one of the congregations which he serves. And in the presence of the whole congregation he is, at the same time, to make the solemn promise that he will faithfully discharge his office according to his instructions. If such a deacon proves to be diligent in his office and acquires the knowledge and ability needed for the discharge of the office of a pastor, and also receives a regular call from one or more congregations who are without a minister, he may be consecrated and ordained a pastor in the manner indicated before." (1820, 6.)—In the celebration of the Lord's Supper the Tennessee Synod adhered to the custom of breaking the bread, instead of using wafers. When questioned by Missouri concerning this practise, they appealed to 1 Cor. 10, 16 and to passages of the Confessions which speak of a "breaking of the bread." In 1856 Synod declared: "With all due deference to the learning and high character of the Missouri Synod for orthodoxy, we have been unable to see sufficient reason to make any change in our manner of administering the Lord's Supper. We are influenced in our practise in this respect by the authority of both the Holy Scriptures and the Symbolical Books of the Lutheran Church. . . . For the present, therefore, we feel fully justified in our present practise." (R. 1856, 23 f.) Self-evidently, Tennessee did not adhere to this practise in the interest of Reformed or unionistic views.

THE HENKELS.

123. A Most Influential Family.—The Henkels were by far the most prominent and influential of the men composing the Tennessee Synod. Because of their bold and uncompromising attitude toward the sects as well as all others deviating from the Christian doctrine, as taught by the Lutheran Confessions, they, together with their adherents, were universally, by false Lutherans as well as Methodists, Baptists, Presbyterians, and other sects, hated and ostracized, and stigmatized as "the Henkelites," Paul Henkel being designated as their "head." (B. 1824, 10.) The sire of the American branch of the Henkel family was Gerhard Henkel. For a time he was court chaplain to the Duke Moritz of Saxony. But when the duke turned Roman Catholic, Henkel was banished. He left for America and served the first Lutherans in Virginia and later on Lutheran congregations in Pennsylvania, notably in New Hanover and Germantown. James Henkel, the grandson of G. Henkel, was the father of Moses, Paul, Isaac, and John Henkel. Thus Paul Henkel, born 1754, was the great-grandson of Gerhard Henkel. He was educated by J. A. Krug and ordained by the Pennsylvania Ministerium in 1702. For many years he served as missionary, laboring especially in Virginia, North Carolina, and Ohio. He was pastor at New Market, Va., at Salisbury, Va., and again at New Market, where he died, November 17, 1825. He participated in the organization of the North Carolina Synod, in 1803, of the Ohio Synod, in 1818, of the Tennessee Synod, in 1820. In New Market, Paul Henkel, together with his sons, established a printery for the purpose of supplying the Lutheran Church with the books, German and English, which they were in need of so sorely: Luther's Catechism, the Augsburg Confession, a Liturgy, hymn-books, etc. Paul Henkel was the father of six sons: Solomon, Philip, Ambrose, Andrew, David, and Carl. Solomon was a physician and manager of the printing-establishment. Philip was pastor in Green County, Tenn., and a member of the North Carolina Synod. Together with Bell, who was later ordained a minister, he opened a Union Seminary which, however, soon passed out of existence. He was one of the founders of the Tennessee Synod. Two of his sons, Irenaeus and Eusebius, were Lutheran ministers. Ambrose was minister at New Market, and a member of the New Market publishing firm. Under him the Book of Concord and other important works were issued. He was joint translator of the Augsburg Confession, the Apology, the Smalcald Articles, the Appendix, and the Articles of Visitation. Andrew, the fourth son, was pastor in Ohio. David, the fifth son, was the most gifted of the Henkel family. A clear, able, and undaunted theologian, he was preeminent in zealously defending the Lutheran truth. He died 1831, at the early age of thirty-six years. His two sons, Polycarp and Socrates, entered the ministry. The latter was pastor in New Market for more than forty years; he also assisted in the publication of the Book of Concord. Charles, the youngest son, was pastor in Ohio and published a translation of the Augsburg Confession in 1834. Dr. Graebner remarks with respect to the publishing house established by the Henkels at New Market: "From this printery, which is in existence today as the oldest Lutheran publishing house in America, were issued numerous large and mall publications in both the English and German languages, abc-books, catechisms, hymnals, theological dissertations and polemical writings, books for pastime and for instruction for young and old, Christmas booklets, such as Das Virginische Kinderbuch of 1809, a paper entitled, Der Virginische Volksberichter und NeuMarketer Wochenschrift bearing the motto: 'Ich bring' das Neu's, So gut ich's weiss!' The Henkels were a busy and skilful [tr. note: sic] people. When in need of manuscript for their press, they wrote it; when in need of verses, they composed them; when in need of woodcuts, they cut in wood; after the books were printed, they bound them; and when the bindings had dried, they, in part themselves, canvassed the finished product throughout the country." (611.)

124. Paul Henkel.—"My father," says Andrew Henkel, "was a large man, within half an inch of six feet in height, well developed, with a keen black eye, as erect as an Indian; somewhat inclined to corpulency, and yet athletic and rapid in his movements. Though his health was not always good, yet he was almost constantly employed either in reading, writing, preaching, or traveling; and when necessary he did not hesitate to labor with his hands. He had no desire for this world's goods beyond what was wanting for daily use; whatever savored of ostentation was foreign to his nature. His manner of living was frugal, and his dress plain, and yet in performing the services of the sanctuary, he uniformly wore a gown of rich black silk. He had great equanimity and serenity of temper, and his friendships were sincere and constant, and his friends numerous. In the social circle he always rendered himself agreeable, and often communicated important instruction by means of some pertinent and, sometimes, humorous anecdote. As a preacher he possessed much more than ordinary power. In the commencement of his discourse he was slow and somewhat blundering, but, as his subject opened before him, he would become animated and eloquent, with a full flow of appropriate thought and glowing language. His illustrations were lucid and forceful, simple and natural. He assisted in training a goodly number of young men for the ministry, some of whom have occupied responsible stations with great fidelity and usefulness." (Sheatsley, History, 40; L. u. W. 43, 106 ff.) The obituary notice of "Father Paul Henkel of blessed memory," appended to the Tennessee Report of 1826, says, in, part: "During his illness his greatest concern was that we might all remain faithful to the pure Evangelical Lutheran doctrine, and with meekness and patience, yet manfully contend for the truth for which he had contended so earnestly." (B. 1825, 16.) He expressed the same sentiments in a message to Pastor Riemenschneider, by whom also desired to be buried. Ambrose Henkel, in a letter, November 30, 1825, reports concerning the death of his father: "I then asked him whether I should inform also all my brothers to this effect concerning him. He said: 'O yes; write to all of them, that by all means they should remain steadfast.' I furthermore asked him whether he still stood on the faith which he had hitherto defended. He said: 'Yes, indeed; on this faith I have lived, and on it I will now die.' I was also careful to call in several neighbors to listen to his words, fearing that enemies might contradict my report of his statements." In his last letter, written to his son David, and dated August 20, 1825, Paul Henkel wrote: "If the doctrine is right and it is the will of the Lord that it should be taught publicly, He will also find and show ways and means to do it. . . . How our mendax-priests would rejoice if they could accuse some of us that we deviated in a single article from the teaching of the Augsburg Confession of Faith." (L. u. W. 60, 62.)

125. David and Philip Henkel.—As for David Henkel, the Report of 1831 enumerates his publications and speaks of him as "this much-esteemed and venerable fellow-laborer." "His last illness," says the notice of his death, "was dyspepsia, which disabled him from officiating in a public capacity for the term of nine months. He bore his afflictions with a perfect resignation to the will of his divine Redeemer. He embarked in the cause of his blessed Savior when a youth (1812). And we are happy to say, to the praise of this worthy servant of Christ, that his assiduity and vigilance to study and deep researches into the truth of divine revelation have seldom been equaled by any. He remained immovable in the doctrines he promulgated to the end of his life. This venerable servant of the Lord had to endure many trials, crosses, and temptations, but he maintained his integrity through them all, trusting to the promises of his Redeemer; and notwithstanding the difficulties he had to encounter, he left a bright example to succeeding pilgrims. His ardent desire for the promotion of his Redeemer's kingdom and his love of truth caused him to submit cheerfully to the difficulties connected with his official labors. When on his death-bed, being interrogated by his friends whether he still remained steadfast in the doctrines which he had taught, he confidently answered in the affirmative. Being again asked whether he feared death, he replied in the negative. The last words which he was heard to utter, were, 'O Lord Jesus, Thou Son of God, receive my spirit!' and in a few moments expired." "The perishable remains of this worthy brother were followed to the grave by his loving companion and seven children, together with a numerous train of mourners, who were left to lament the loss of a kind father, an affectionate husband, a friend and benefactor. The body is deposited at St. John's Church, Lincoln County, N.C. The funeral sermon was delivered by the Rev. Daniel Moser, from Phil. 1, 21: 'For to me to live is Christ, and to die is gain.'" From 1812 to 1830 David Henkel preached 3,200 sermons, baptized 2,997 infants and 243 adults, and confirmed 1,105 persons. The whole course of his ministry was distinguished for industry and perseverance. He traveled in all seasons, even the most inclement, and frequently preached two and three times in a day, in the German and English languages. Besides, he maintained an extensive correspondence and was quite active also in a literary way. (1831, 15.)—Concerning Philip Henkel we read in the obituary notice, appended to the Tennessee Report of 1833: "Already in his youth he was a confessor and defender of the Christian religion, and began in 1800 to consecrate his services to the Lord, in whose vineyard he labored incessantly for 33 years and 3 months. During this time he preached 4,350 sermons, of which 125 were funeral sermons. He baptized 4,115 children and 325 adults, and confirmed 1,650 persons into the Christian Church. . . . Shortly before his end he declared, if it were the will of God to take him home, he was willing, and prayed the verse, which were also the last words he was heard to utter: 'For me to live is Jesus, To die is gain for me, To Him I gladly yield me, And die right cheerfully.'" (B. 1833, 24.) Philip Henkel was the first to conceive the plan of organizing the Tennessee Synod. In a letter to his brother David, dated December 9, 1819, he wrote that he would do his utmost to induce Pastor Zink and Miller to join them. "But," he added, "do not say a word of it to anybody, not even to your best friend, lest they get wind of it. In a second letter, dated March 14, 1820, Philip declared: "If the old ministers will not act agreeably to the Augsburg Confession, we will erect a synod in Tennessee." (L. u. W. 59, 481.)

THE END OF VOLUME I.