se 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 nam