bear some resemblance to the corrupt, political motto, so justly
denounced by all good men: _Our Country right or wrong_. Had Luther
adopted this rule, it would have required him to defend all the errors
of Rome, which had been fully sanctioned by that church. But his
judgment taught him differently, and he gradually rejected every one of
those elements of the peculiar _life_ of Romanism, which he found
hostile to the life of the [sic] God's word. But if it be replied,
that by "peculiar life" is intended those peculiarities of our
church, which are accordant with the Gospel; we fully assent to the
position. This is precisely the principle, on which we endeavor to act.
_We defend and retain every peculiarity of the church of our fathers,
which we find taught in the word of God, or consistent with its spirit_;
whilst we deem it a privilege and duty to labor at the improvement of
our church and her ecclesiastical framework or platform, by removing
from it every thing which, after a life of prayerful study, we are
persuaded is offensive to God, because opposed to His word. Even the
Form of Concord affirms the principle for which we here contend, by
representing creeds as exhibitions of the sense in which _Christians of
a particular age_ understood the Bible; and never, until the duty of the
church in every age to conform her standards to the word of God, is
conceded; can she as a whole become more united, more pure and
scriptural, and the kingdom of Christ be extended throughout the earth.

The Plea objects to what it styles "the officious manner in which some
persons raise alarm throughout the church, promulgate their intention
to change the Augsburg Confession, and act in such a manner as if their
views in regard to the so-called errors of the Augsburg Confession were
absolutely above all possibility of error." p. 13. This objection is
probably based on a want of acquaintance with the history of our church
in this country, if it is designed to refer particularly to the