U C H  is the title given by themselves to the denomination of which we have now to speak. They have often, even among themselves, been spoken of as Reformers, and by not a few persons have been called Campbellites, from the Rev. Alexander Campbell, of Bethany, Virginia, the most eminent of their preachers; but to this name most of them object. For the account we are about to give of them we are indebted principally to an article originally prepared by Mr. Campbell for "Encyclopædia of Religious Knowledge," nearly twenty years ago, but revised, enlarged, and printed by some ardent friends of the body in the city of Philadelphia, in the year 1850.

      The rise of this society, if we only look back to the drawing of the lines of demarcation between it and other professors, is of recent origin. About the commencement of the present century, the Bible alone, without any human addition in the form of creeds or confessions of faith, began to be advocated by many distinguished ministers of different denominations, both in Europe and America.

      Tired of new creeds and new parties in religion, and of the numerous abortive efforts to reform the reformation; convinced from the holy Scriptures, from observation and experience, that the union of Christians is essential to the conversion of the world, and that the correction and improvement of no creed, or partisan establishment in Christendom, could ever become the basis of such a union, communion and co-operation, as would restore peace to a church militant against itself, or triumph to the common salvation; a few individuals at the period above mentioned, began to reflect upon the ways and means to restore primitive Christianity.

      This led to a careful, most conscientious, and prayerful examination of the grounds and reasons of the present state of things in all the Protestant sects. On examination of the history of all these sects, it [789] appeared evident as mathematical demonstration itself, that none of the articles of faith and opinion belonging to any religious establishment, could ever improve the condition of things, restore union to the church, peace to the world, or success to the gospel of Christ.

      As the Bible was said and constantly affirmed to be the religion of Protestants, it was for some time a mysterious problem why the Bible alone, confessed and acknowledged, should work no happier results than the strifes, divisions, and retaliatory excommunication of rival Protestant sects. It appeared, however, in this case, after a more intimate acquaintance with the details of the inner temple of sectarian Christianity, as in many similar cases, that it is not the acknowledgment of a good rule, but the walking by it, that secures the happiness of society. The Scriptures in the lips, and the creed in the head and in the heart, will not save the church from strife, emulation, and schism. There is no moral, ecclesiastical, or political good, by simply acknowledging it in word. It must be obeyed. And yet there are persons to be found who vehemently declaim against human written creeds, and advocate the Bible alone, who are all the while preaching up the opinions of Saint Arius, or Saint Athanasius. Their sentiments, language, style, and general views of the gospel are as human as auricular confession, extreme unction, or purgatorial purification.

      A deep and an abiding impression that the power, the consolations, and joys--the holiness and happiness of the Christian religion were lost in the forms and ceremonies, in the speculations and conjectures, in the feuds and bickerings of sects and schisms, originated a project many years ago for uniting the sects, or rather the Christians in all the sects, upon a clear and scriptural bond of union--upon having a "Thus saith the Lord" either in express terms, or in approved precedent for every article of faith and item of religious practice. This was first offered in the year 1809, in the declaration and address of the Washington Association, Pennsylvania. It was first tendered to the parties that confessed the Westminster creed; but equally submitted to all Protestants of every name, making faith in Christ and obedience to him the only test of Christian character, and the only bond of church union, communion and co-operation. It was indeed approved by all: but adopted and practised by none, except the few, or part of the few, who made the overture.

      The constitutional principle of this Christian association, and its object are clearly expressed in the following resolution:--"That this society formed for the sole purpose of promoting simple evangelical Christianity, shall, to the utmost of its power, countenance and support such ministers, and such only, as exhibit a manifest conformity to [790] the original standard, in conversation and doctrine, in zeal and diligence; only such as reduce to practice the simple original form of Christianity, expressly exhibited upon the sacred page, without attempting to inculcate an thing of human authority, of private opinion, or inventions of men, as having any place in the constitution, faith, or worship of the Christian church.

      But to contradistinguish this effort from some others almost contemporaneous with it, we would emphatically remark, that, while the remonstrants warred against human creeds, evidently because those creeds warred against their own private opinions and favorite dogmas, which they wished to substitute for those creeds,--this enterprize, so far as it was hostile to those creeds, warred against them, not because of their hostility to any private or favorite opinions which were desired to be substituted for them; but because those human institutions supplanted the Bible, made the word of God of non-effect, were fatal to the intelligence, union, purity, holiness, and happiness of the disciples of Christ, and hostile to the salvation of the world. We had not at first, and we have not now, a favorite opinion or speculation, which we would offer as a substitute for any human creed or constitution in Christendom.

      With various success, and with many of the opinions of the various sects imperceptibly carried with them from the denominations to which they once belonged, did the advocates of the Bible cause plead for the union of Christians of every name on the broad basis of the apostles' teaching. But it was not until the year 1823, that a restoration of the original gospel and order of things began to be advocated in a periodical, edited by Alexander Campbell of Bethany, Virginia, entitled "The Christian Baptist."

      He and his father, Thomas Campbell renounced the Presbyterian system, and were immersed in the year 1812. They and the congregations which they had formed, united with the Redstone Baptist association; protesting against all human creeds as bonds of union, and professing subjection to the Bible alone. But in pressing upon the attention of that society and the public the all-sufficiency of the sacred scriptures for every thing necessary to the perfection of christian character, whether in the private or social relations of life, in the church or in the world, they began to be opposed by a strong creed-party in that association. After some ten years debating and contending for the Bible alone, and the apostles' doctrine, Alexander Campbell and the church to which he belonged united with the Mahoning association of Ohio, that association being more favorable to his views of reform.

      In his debates on the subject and action of baptism with Mr. [791] Walker, a seceding minister, in the year 1820, and with Mr. M'Calla a Presbyterian minister in 1823, his views of reformation began to be developed, and were very generally received by the Baptist society, as far as these works were read.

      But in his "Christian Baptist," which began July 4, 1823, his views of the need of reformation were more fully exposed; and as these gained ground by the pleading of various ministers of the Baptist denomination, a party in opposition began to exert itself, and to oppose the spread of what they were pleased to call heterodoxy. But not till after great numbers began to act upon these principles, was there any attempt towards separation. After the Mahoning Association appointed Walter Scott an evangelist, in 1827, and when great numbers began to be immersed into Christ, under his labors, and new churches began to be erected by him and other laborers in the field, did the Baptist associations begin to declare non-fellowship with the brethren of the reformation. Thus by constraint, not of choice, they were obliged to form societies out of those communities that split upon the ground of adherence to the apostles' doctrine. The distinguishing characteristics of their views and practices are the following:--

      They regard all the sects and parties of the christian world as having, in greater or less degrees, departed from the simplicity of faith and manners of the first christians. This defection they attribute to the great varieties of speculation and metaphysical dogmatism of the countless creeds, formularies, liturgies, and books of discipline adopted and inculcated as bonds of union and platforms of communion in all the parties which have sprung from the Lutheran reformation. The effects of these synodical covenants, conventional articles of belief, and rules of ecclesiastical polity, has been the introduction of a new nomenclature, a human vocabulary of religious words, phrases and technicalities which has displaced the style of the living oracles, and affixed to the sacred diction ideas wholly unknown to the apostles of Christ.

      To remedy and obviate these aberrations, they propose to ascertain from the holy scriptures, according to the commonly received and well established rules of interpretation, the ideas attached to the leading terms and sentences found in the holy scriptures, and then to use the words of the Holy Spirit in the apostolic acceptation of them.

      By thus expressing the ideas communicated by the Holy Spirit, in the terms and phrases learned from the apostles, and by avoiding the artificial and technical language of scholastic theology, they propose to restore a pure speech to the household of faith; and by accustoming the family of God to use the language and dialect of their heavenly father, they expect to promote the sanctification of one another through the [792] truth, and to terminate those discords and debates which have always originated from the words which man's wisdom teaches, and from a reverential regard and esteem for the style of the great masters of polemic divinity; believing that speaking the same things in the same style, is the only certain way to thinking the same things.

      Not only do the Disciples choose to speak of Bible things by Bible words, being confident that the things taught by God are better taught in words and under the names which the Holy Spirit has chosen and appropriated, than in human words; but they are careful to interpret every passage of scripture by the light of its own context. Against the common practice of insulating a passage, of fixing on a sentence, of detaching it from the paragraph to which it belongs, and explaining it in a sense dictated only by the combination of the syllables, or the words in themselves considered, they enter their most solemn protest. Hence in their public teaching, they have entirely discarded the "Half-a-minute text, and half-an-hour sermon" system. The great Mr. Locke has well said;---"If the holy scriptures were but laid before the eyes of christians in their due connection and consistency, it would not then be so easy to snatch out a few words, as if they were separate from the rest, to serve a purpose to which they do not at all belong, and with which they have nothing to do." Professor Stuart of Andover, on the same subject remarks, that, "It is really matter of regret to find, in most of the old and distinguished writers on theology, such a multitude of passages adduced as proof-texts, which, when examined by just principles of interpretation, prove to be in no wise adapted to establish the doctrine in confirmation of which they were cited." And in an article in a late number of the Eclectic Review, a most respectable organ of the dissenters in England, the writer says--"We speak it in sorrow, and with a distinct conviction how disagreeable such an avowal must be to many whom we love--but we give it as our solemn and heartfelt conviction: the word of God is but rarely explained in the pulpit, and hence it is but little understood by the people."

      They make a very marked distinction between faith and opinion, between the testimony of God and the reasonings of men; the words of the Spirit and human inferences. Faith in the testimony of God, and obedience to the commandments of Jesus are their bond of union; and not an agreement in any abstract views or opinions upon what is written or spoken by divine authority. Regarding all the opposing theories of religious sectaries, as extremes begotten by each other, they cautiously avoid them, as equi-distant from the simplicity and practical tendency of the promises and precepts, of the doctrine and facts, of the exhortations and precedents of the christian institution. They look for [793] unity of spirit and the bonds of peace in the practical acknowledgment of "One faith, one Lord, one immersion, one hope, one body, one Spirit, one God and Father of all;" not in unity of opinions, not in unity of forms, ceremonies, or modes of worship.

      The holy scriptures of both testaments, they regard as containing revelations from God, and as all necessary to make the man of God perfect, and accomplished for every good word and work; the new testament or the living oracles of Jesus Christ, they understand as containing the christian religion; the testimonies of the four evangelists, they view as illustrating and proving the great proposition on which our religion rests, namely,--that Jesus of Nazareth is the Messiah, the only begotten and well-beloved Son of God, and the only Saviour of the world; the Acts of the Apostles as a divinely authorized narrative of the beginning and progress of the reign or kingdom of Jesus Christ, recording the full development of "The Gospel" by the Holy Spirit sent down from heaven, and the procedure of the apostles in setting up the church of Christ on earth; the Epistles as carrying out and applying the doctrine of the apostles to the practice of individuals and churches, and as developing the tendencies of the gospel in the behavior of its professors, and all as forming a complete standard of christian faith and morals, adapted to the interval between the ascension of Christ, and his return with the kingdom which he has received from God.

      Every one who sincerely believes the testimony which God gave of Jesus of Nazareth, saying, "This is my Son, the beloved, in whom I delight," or, in other words, believes what the evangelists and apostles have testified concerning him, from his conception to his coronation in heaven as Lord of all, and who is willing to obey him in every thing, they regard as a proper subject of immersion into the name of the Father, and of the Son, and of the Holy Spirit, and no one else. They consider christian baptism, after a public, sincere, and intelligent confession of the faith in Jesus, as necessary to admission to the privileges of the kingdom of the Messiah, and as a solemn pledge on the part of heaven, of the actual remission of all past sins and of adoption into the family of God.

      The Holy Spirit is promised only to those who believe and obey the Saviour. No one is taught to expect the reception of that heavenly monitor and comforter as a resident in his heart, till he obeys the gospel. Thus, while they proclaim faith and repentance, or faith and a change of heart, as preparatory to immersion, remission of sins, and the gift of the Holy Spirit, they say to all penitents, or all those who believe and repent of their sins, as Peter said to the first audience addressed after the Holy Spirit was bestowed after the glorification of [794] Jesus, "Be immersed, every one of you, in the name of the Lord Jesus, for the remission of sins, and you shall receive the gift of the Holy Spirit." They teach sinners that God commands all men every where to repent or to turn to God; that the Holy Spirit strives with them so to do by the apostles and prophets; that God beseeches them to be reconciled through Jesus Christ, and that it is the duty of all men to believe the gospel and turn to God.

      The immersed believers are congregated into societies according to their nearness to each other, and taught to meet every first day of the week in honor and commemoration of the resurrection of Jesus, and to attend to the Lord's Supper which commemorates the death of the Son of God, to read and hear the living oracles, to teach and admonish one another, to unite in all prayer and praise, to contribute to the necessities of saints, and to perfect holiness in the fear of the Lord.

      The Disciples "Break the loaf" in commemoration of the sufferings and death of Jesus, every first day of the week, as an essential and divinely ordained part of the sanctification of the Lord's day. That this ordinance was in apostolic times "Inseparable from the ordinary worship of the Lord's day, and that it was regarded as the prominent object of the assembling together of the church," is unquestionably established by Acts xx. 7, and 1 Cor. xi. 20. Dr. Doddridge says on the former passage "It is well known the primitive christians administered the eucharist every Lord's day; and as that was the most solemn and appropriate act of worship, it is no wonder that it should be mentioned as the end of their assembling?" The death and the resurrection of our Lord being the very foundation of our religion, how wisely has he ordained it, that we should have a constant memorial of them, of his death in the Lord's Supper, and of his resurrection in the Lord's day. "The primitive christians," says Dr. Watts "celebrated both of these institutions on the first day of every week. We all agree to celebrate one of these; namely, his resurrection every week on the first day; but how few are there that celebrate the memorial of his death, in a constant attendance at the Lord's Supper." From a number of advocates of this practice we subjoin the following:--

      Calvin says "Every week, at least, the table of the Lord should be spread for christian assemblies."

      Mr. Orme states, that, "The Independent churches in England at the beginning, observed the Lord's Supper every first day of the week. If I might be allowed to add my own testimony, I would say that the experience of nearly twenty years in a numerous church where this was the constant practice, made me acquainted with no evils [795] arising out of it, and satisfied me that the benefits of it were great, both to individuals and the body at large."

      In the Baptist confession of Faith, published in 1611, is the following article:--"Every church ought, according to the example of Christ's disciples in the primitive churches, upon every first day of the week, to assemble together, to pray, prophesy, praise God, and break bread."

      Dr. Mason, of New York, observes; "It is demonstrable, that among the primitive christians, the celebration of the Supper was a part of the ordinary sanctification of the Lord's day. In this manner did the spirit of ancient piety cherish the memory of a Saviour's love."

      Mr. Wesley writes; "I advise the elders to administer the supper of the Lord on every Lord's day."

      Every congregation chooses its own overseers and deacons, who preside over and administer the affairs of the congregations; and every church, either from itself, or in co-operation with others, sends out, as opportunity offers, one or more evangelists, or proclaimers of the word, to preach the word and to immerse those who believe, to gather congregations, and to extend the knowledge of salvation as far as their means extend. But every church regards these evangelists as its servants, and therefore they have no control over any congregation, each church being subject to its own choice of presidents or elders, whom they have appointed. Perseverance in all the work of faith, labor of love, and patience of hope is inculcated by all the disciples as essential to admission into the heavenly kingdom.

      Such are the prominent outlines of the faith and practices of those who wish to be known as the disciples of Christ; but no society among them would agree to make the preceding items either a confession of faith or a standard of practice; but for the information of those who wish an acquaintance with them are willing to give at any time a reason for their faith, hope and practice.

      On the design of baptism and the benefits resulting from this ordinance to the penitent believer through the blood of Christ, the Disciples say they have been greatly misunderstood. That the blood of Jesus is the only procuring cause of the remission of sins, is believed by every Disciple. Baptism, they teach, is designed to introduce the subjects of it into the participation of the blessings of the death and resurrection of Christ; who died for our sins and rose again for our justification. But it has no abstract efficacy. Without previous faith in the blood of Christ, and deep and unfeigned repentance before God, neither immersion in water nor any other action can secure to us the blessings of peace and pardon. It can merit nothing. Still to the believing [796] penitent it is the means of receiving a formal, distinct, and specific absolution, or release from guilt. Therefore none but those who have first believed in Christ and repented of their sins, and that have been intelligently immersed into his death, have the full and explicit testimony of God, assuring them of pardon. In reference to regeneration the disciples teach that an individual who is first begotten of God, whose heart is embued with the word of God, is enabled to enjoy the life thus bestowed when immersed into Christ, as it gives him an introduction to the happiness and society of the pardoned and the spiritual. Baptism succeeding faith and repentance, consummates regeneration. The new birth as a change of state, is a formal ingress of a penitent believer, a prior spiritual creation, into the family and kingdom of our Lord Jesus Christ. Formed for a new state by faith and repentance, he enjoys its heavenly adaptations the moment he enters the kingdom by being baptized in the name of Christ. The waters of baptism in connexion with the death of Jesus, afford him as great an assurance of safety, as did their type, the waters of the Red Sea, to the redeemed Israelites, when they engulphed Pharaoh and his hosts. The design of this institution may be ascertained by paying attention to the teaching of the Holy Spirit in the following passages:--John iii. 5. Verily, verily I say unto thee except a man be born of water and the Spirit, he cannot enter into the kingdom of God. Mark xvi. 16. He that believeth and is baptized shall be saved. Acts ii. 38. Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Spirit. Acts xxii. 16, And now, why tarriest thou? arise and be baptized and wash away thy sins, calling on the name of the Lord. Rom. vi. 3, 4. Know ye not that so many of us as were baptized into Jesus Christ, were baptized into his death; therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. Gal. iii. 27. Ye are all the children of God by faith in Christ Jesus; for as many of you as have been baptized into Christ have put on Christ. Eph. v. 26, Christ also loved the church and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word. Titus iii. 5, Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost. Heb. x. 22, Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.--1 Pet. iii. 21. The like figure whereunto even baptism doth also now save us, not the [797] putting away the filth of the flesh, but the answer of a good conscience towards God, by the resurrection of Jesus Christ.

      Thus are we taught that penitent believers are born the children of God by baptism--that salvation is connected with baptism when accompanied by faith--that remission of sins is to be enjoyed by baptism through the blood of Christ--that persons, having previously believed and repented, wash away their sins in baptism, calling on the name of the Lord--that they profess to be dead to sin and alive to God in the action of baptism--that believers put on Christ when baptized into Christ--that the church is cleansed by baptism and belief of the word of God--that men are saved by baptism in connection with the renewing of the Holy Spirit--and that the answer of a good conscience is obtained in baptism through the resurrection of Christ.

      As the disciples endeavour to call Bible things by Bible names, they have repudiated all words and phrases in respect to Father, Son, and Holy Spirit not sanctioned by divine usage. Never employing such terms as 'Trinity,' 'Eternal generation,' 'Eternal filiation,' 'Eternally begotten,' 'Eternal procession,' 'Co-essential and consubstantial,' and all others of the same category, they have sometimes been denominated, but they say most unjustly, as Unitarians. They believe that Christ is absolutely divine, infinitely above any superhuman or even super-angelic being. They believe Christ to be "God" in nature, and not in office only, or because he is invested with divine prerogatives, as Moses is said to have been made "A god unto Pharaoh," and as the magistrates of Israel are called "gods" as being engaged in administering divine laws. They believe that the titles given to our blessed Lord are expressive of real Deity. Hence they cannot consider that he is merely a secondary and subordinate "God"--one that has been created, made or produced in any way. There is not one word of divine honour or glory uttered by prophets or apostles, concerning our Redeemer, that they interpret in a subordinate sense. They have no idea of sub-deity or subordinate divinity, nor of mere honorary titles in reference to the Messiah. Such quibbling they regard as profane trifling with sacred things. Where they read that "All the fulness of the godhead" dwells substantially in Christ, they do not understand a subordinate, or partial, or imperfect fulness, but simply "All the fulness of the godhead," or divinity.

      The following estimate of the number of communicants connected with this body was furnished about two years ago by the Rev. Alexander Campbell, of Bethany, Va., the founder of the denomination. [798]

      "Meanwhile the Disciples have rapidly increased in number, not by accessions from other denominations so much, as by a general diffusion of their principles amongst all parties, and especially by an almost unprecedented success in the conversion of those who had not as yet embraced any of the religious systems of the day. Many have come over from the Presbyterians; some from the Episcopalians and from the Lutherans; but more, both of preachers and people, from the Methodists. A few Universalists have united with them, renouncing their own distinguishing tenets; some Roman Catholics also; some Tunkers; English and Scotch Baptists, and Independents. Indeed, some from almost every party have renounced their conflicting opinions, and adopted the faith and doctrine of the Disciples.

      "Many of the writings of Mr. Campbell and his fellow-laborers, have been republished in England, where the Disciples are becoming numerous. Their churches are found also in Wales and in Ireland. In the United States, they are most numerous in Kentucky, Ohio, Indiana, Illinois, Missouri, and Virginia. There are a few churches in the British Provinces. The whole number of communicants in the United States, so far as has been ascertained, is believed to fall but little short of three hundred and fifty thousand.

      "The controversies which have attended the progress of this society, have been neither few nor unimportant; but their object has ever been the exhibition and defense of truth."

      Each society manages its own affairs, elects its own officers, and is independent of every other.

      Its Officers are three--elders (or bishops), deacons, and evangelists; the latter usually itinerant, and supported by the voluntary contributions of their brethren. [799]

      The Disciples commune once a week. Their views of the nature and design of this ordinance differ not from those of Protestants in general. They regard the Lord's table as free to all His people, and do not prohibit any pious persons who feel disposed to unite with them in the commemoration of the Lord's death.

      Is set apart as commemorative of the resurrection of Christ, and to be devoted to scripture reading, meditation, prayer, and the ordinances of public worship. These are prayer and praise; teaching and exhortation; the Lord's supper, and the contribution for the poor, in accordance with Acts ii. 42.

      They believe immersion to be the only Scriptural mode of Baptism, as necessary to the privileges of the kingdom of the Messiah, and as a solemn pledge on the part of heaven of the actual remission of all past sins, and of adoption into the family of God. Every one who sincerely believes the testimony which God gave of Jesus of Nazareth, "This is my beloved Son, in whom I am well pleased;" or, in other words, believes what the evangelists and apostles have testified concerning him, from his conception to his coronation in heaven as Lord of all, and who is willing to obey him in every thing, they regard as a proper subject of immersion and no one else.

      Of both Testaments they regard as containing revelations from God, and as all necessary to make the man of God perfect and accomplished for every good word and work. The New Testament, or the living oracles of Jesus Christ, says Mr. CAMPBELL, they understand as containing the Christian religion. The testimonials of Matthew, Mark, Luke, and John, they view as illustrating and proving the great proposition on which our religion rests, viz., that Jesus of Nazareth is the Messiah, the only begotten and well beloved Son of God, and the only Saviour of the world. The acts of the Apostles as a divinely-authorized narrative of the beginning and progress of the reign or kingdom of Jesus Christ, recording the full development of the Holy Spirit, sent down from heaven, and the procedure of the Apostle's in setting up the church of Christ on earth; the Epistles, as carrying out and applying the doctrines of the Apostles to the practice of [800] individuals and congregations, and as developing the tendencies of the Gospel in the behavior of its professors; and all as forming a complete standard of Christian faith and morals, adapted to the interval between the ascension of Christ, and his return with the kingdom which he has received from God; the Apocalypse, or Revelation of Jesus Christ to John, in Patmos, as a figurative and prospective view of all the fortunes of Christianity, from its date to the return of the Saviour.

      The Disciples have no confession of faith, as such, other than the Holy Scriptures.

      Their literary institutions are numerous, and sustained with liberality. Besides many seminaries of learning, they have several well-endowed colleges, one of which, at Bethany, Va., being designed for the education of the whole man, physical, moral, and intellectual, ranks, in character and number of students, with the oldest institutions in the country.

      They have some two thousand churches, two thousand ordained ministers, and about three hundred and fifty thousand members, principally in the Middle, Southwestern, and Western States. [801]

      Joseph Belcher's "Disciples of Christ" appears in his Religious Denominations in the United States (Philadelphia, PA: John E. Potter, 1861), pp. 789-801. The electronic version of the article has been produced from a copy of the book held by St. Vincent College Library.

      Pagination in the electronic version has been represented by placing the page number in brackets following the last complete word on the printed page. Inconsistencies in spelling, capitalization, punctuation, and typography have been retained; however, corrections have been offered for misspellings and other accidental corruptions. Emendations are as follows:

            Printed Text [ Electronic Text
 -----------------------------------------------------------------------
 p. 789:    at th  period [ at the period
            means t  restore [ means to restore
            examina tion [ examination
 p. 791:    faith, o  worship [ faith, or worship
            con temporaneous [ contemporaneous
 p. 793:    nave always originated [ have always originated from
            Ecletic [ Eclectic
 p. 794:    no   n unity of forms, [ not in unity of forms,
            chris tian faith [ christian faith
 p. 795:     t the beginning, [ at the beginning,
            of th  week. [ of the week.
            wher  this was [ where this was
 p. 796:    aris ing out [ arising out
 p. 797:    absolu tion, [ absolution,
            Pharoah [ Pharaoh
            Rom. vi. 3-5. [ Rom. vi. 3, 4.
            Gal. iii. 27. [ Gal. iii. 26, 27.
            Eph. vi. 26, [ Eph. vi. 25, 26,
 p. 798:    baptism  hrough [ baptism through
            believed  nd repented [ believed and repented
            'Trinity ' [ 'Trinity,'
            but thay say [ but they say
            Pharoah," [ Pharaoh,"
 

      Addenda and corrigenda are earnestly solicited.

Ernie Stefanik
373 Wilson Street
Derry, PA 15627-9770
724.694.8602
stefanik@westol.com

Created 6 December 1998.