alteration in matters of faith is inadmissible and censurable_.
Suppose a church to perceive that a doctrinal error has crept into her
creed, and to correct it by the exclusion of the error; does she not
merit our approbation, much rather that our censure or abuse? Suppose
that the Lutherans did formerly believe in transubstantiation (as has
been charged,) but in the course of time rejected this doctrine,
because they found it militate against divine truth; suppose the
earlier Lutheran divines did approve of the doctrine of unconditional
election, and limited grace of God, whilst our later theologians had
renounced them, because they are in conflict with the teachings of
God's word:--we say, suppose this had been the case, though it was not;
their procedure would not be improper, and their doctrinal change
would merit our approbation and praise, rather than censure." How much
more christian and manly are these views, than the position which,
though not avowed, is acted on by many, that the members of a church
should never attempt to improve her symbols; but, as a matter of
course, defend any doctrine taught by them, because it is there
inculcated. What is this else than practically to elevate Luther,
Melancthon, Zwingli, Calvin, or Wesley, above Christ? What is it else,
than prefering [sic] to be Lutherans rather than Christians, if we are
not ever ready to renounce anything Lutheran, if found not to be
Christian? How can the church of Christ continue to develope [sic]
herself in accordance with the divine purposes and plan, unless every
part of the church is kept in constant contact with the Bible, and is
ever willing to improve and conform its entire framework to the
increased light of God's word and Providence? It was Luther's deep
sense of obligation to the Bible, as paramount to all human authority,
which enabled him and his Spartan band of coadjutors, under God, to
reform the church of Germany from so many Romish errors, and nothing
short of the same noble principle can conduct the church safely in her