| Thomas Campbell | Prospectus of a Religious Reformation (1829) |
PROSPECTUS
OF A
Religious Reformation;
THE OBJECT OF WHICH IS
|
THE RESTORATION OF PRIMITIVE APOSTOLIC CHRIS- |
PROSPECTUS, &c.
CHRISTIANITY is a system of religion and morality instituted by Jesus Christ, primarily taught by his Apostles, and recorded in the New Testament. It has for its immediate object the amelioration of the character and condition of man, morally and religiously considered, as far as possible in this life, and ultimately his complete salvation from the guilt, the love, the practice, and punishment of sin. It consists in the knowledge, belief, and obedience of the testimony and law of Jesus Christ, as taught by his Apostles, and recorded in the New Testament. It has many professional opposites, many rivals to contend with, all of which, however, may be reduced to three classes; viz. Infidels, heretics, and schismatics. The first of these reject, the second subvert, and the third corrupt christianity and, of course, measurably destroy its benign and blissful effects.
In order to defend the christian institution against the rival influence of these opponents, we must meet each of them respectively with the proper arguments. The infidels of every class, having no counter testimony to exhibit against the divine authority and authenticity of our sacred records, nor any thing comparable as a substitute to present to our reception, stand convicted of the most unreasonable obstinacy in rejecting a revelation, not only confirmed by every kind of accompanying evidence which the nature of the thing could justly require, but which also goes to confer upon the believing and obedient the greatest possible happiness intellectual and moral, of which they are capable in existing circumstances, and of which our nature can be made capable in a blissful immortality.
But as it is from the perversions and corruptions of christianity, and not from professed infidelity that the proposed reformation is intended, we would most respectfully submit the following queries to the consideration of all concerned, for the purpose of bringing the subject fairly before them.
QUERIES.
1. Is not the church of Christ upon earth essentially, intentionally, and constitutionally one; consisting of all [3] those, in every place, that profess their faith in Christ, and obedience to him in all things according to the scriptures, and that manifest the same by their tempers and conduct, and of none else, as none else can be truly and properly called Christians?
2. Should not all that are enabled, through grace, to make such a profession, and to manifest the reality of it in their tempers and conduct, consider each other as the precious saints of God, love each other as brethren, children of the same family and father, temples of the same spirit, members of the same body, subjects of the same grace, objects of the same divine love, bought with the same price, and joint heirs of the same inheritance? Whom God hath thus joined together no man should dare to put asunder.
3. Is not division among christians a pernicious evil?--anti-christian, as it destroys the visible unity of the body of Christ, as if he were divided against himself, excluding and excommunicating a part of himself?--anti-scriptural, as being strictly prohibited by his sovereign authority--a direct violation of his express command?--anti-natural, as it excites christians to contemn, to hate and oppose one another, who are bound by the highest and most endearing obligations to love each other as brethren, even as Christ has loved them? In a word, is it not productive of confusion, and of every evil work?
4. Is not the christian community in a sectarian condition, existing in separate communities alienated from each other?
5. Is not such a condition the native and necessary result of corruption; that is, of the introduction of human opinions into the constitution, faith, or worship of christian societies?
6. Is it not the common duty and interest of all concerned, especially of the teachers, to put an end to this destructive, anti-scriptural condition?
7. Can this be accomplished by continuing to proceed as hitherto; that is, by maintaining and defending each his favorite system of opinion and practice?
8. If not, how is it to be attempted and accomplished, but by returning to the original standard and platform of christianity, expressly exhibited on the sacred page of New Testament scripture?
9. Would not a strict and faithful adherence to this, by preaching and teaching precisely what the Apostles taught and preached, for the faith and obedience of the primitive disciples, be absolutely, and to all intents and purposes, [4] sufficient for producing all the benign and blissful intentions of the christian institution?
10. Do not all these intentions terminate in producing the faith and obedience, that justify and sanctify the believing and obedient subject?
11. Is not every thing necessary for the justification and sanctification of the believing and obedient, expressly taught and enjoined by the Apostles in the execution of their commission for the conversion and salvation of the nations; and fully recorded in the New Testament?
12. If so, what more is necessary, but that we expressly teach, believe and obey, what we find expressly recorded for these purposes? And would not our so doing, happily terminate our unhappy, scandalous, and destructive divisions?
The two following queries are subjoined for the sake of a clear definition of the leading and comprehensive terms, viz. faith and obedience--which comprehend the whole of the christian religion.
13. Are not law and obedience, testimony and faith, relative terms, so that neither of the latter can exist without the former? that is, where there is no law, there can be no obedience; where there is no testimony, there can be no faith.
14. Again, is not testimony necessarily confined to facts, and law to authority, so that without the latter, the former cannot be? that is, where there are no facts, there can be no testimony--where no authority--no law. Wherefore, in every case, faith must necessarily consist in belief of facts; and obedience in a practical compliance with the expressed will or dictate of authority. By facts is here meant some things said or done.
CONCLUSION.
Upon the whole, these things being so, it necessarily follows, that christianity, being a divine institution, there can be nothing human in it; consequently it has nothing to do with the doctrines and commandments of men; but simply and solely with the belief and obedience of the expressly recorded testimony and will of God, contained in the Holy Scriptures, and enjoined by the authority of the Saviour and his holy Apostles upon the christian community. [5]
REFLECTIONS.
The affirmative of each of the above propositions being, as we presume, evidently true, they most certainly demand the prompt and immediate attention of all the serious professors of christianity, of every name. The awful denunciations and providential indications of the divine displeasure against the present anti-christian state of christendom, loudly call for reformation;--the personal and social happiness of all concerned, and the conversion of the unbelieving part of mankind equally demand it. Nevertheless, we are not authorized to expect, that any party, as such, will be induced by the above considerations, or by any other that can possibly be suggested, spontaneously and heartily to engage in the work of self-reformation. The sincere and upright in heart, however, ought not to be discouraged at the inattention and obstinacy of their brethren; for had this been the case in times past, no reformation had ever been effected. It becomes therefore the immediate duty and privilege of all that perceive and feel the necessity of the proposed reformation, to exert themselves by every scriptural means to promote it. Seeing the pernicious nature, and anti-scriptural effects of the present corruptions of christianity, both upon professors, and non-professors, in producing alienations amongst the former, in direct opposition to the law of Christ;--and in casting almost insuperable obstacles in the way of the conversion of the latter;--the serious and upright, of all parties, must feel conscientiously bound to endeavor, to the utmost of their power, to effect a genuine and radical reformation; which, we presume, can only be effected by a sincere conformity to the original exhibition of our holy religion, the divinely authorized rule and standard of faith and practice. To such, therefore, we appeal; and for the consideration of such alone, we have respectfully submitted the above queries.
"Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment." Paul, 1 Cor. i. 10.
"Jesus lifted up his eyes to heaven, and said, Father--I pray--for them who shall believe on me through the word of my Apostles; that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me: that the [6] world may know that thou hast sent me; and hast loved them as thou hast loved me." John, xvii.
"In vain do they worship me teaching for doctrines the commandments of men."--Matt. xv.
"From the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return to me, and I will return to you, saith the Lord of hosts."--Mal. iii. 7.
"Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues."--Rev. xviii. 4.
"He that testifieth these things saith, surely I come quickly; Amen. Even so come, Lord Jesus."
Now for the complete satisfaction of all present, or that may feel disposed to attend, it is farther proposed to show in a series of discourses, that the New Testament does really contain,--and actually exhibit,--a divine system of religion and morality so complete, that the person who realizes it, "will stand perfect and complete in all the will of God--be made wise to salvation--thoroughly furnished to all good works." And all this, in the express terms of the divine testimony, without the intervention of one human opinion; only taking for granted that the sacred text means what it says when treated with that candid evident fairness, with which we treat any intelligible, interesting record: otherwise, it can have no certain meaning at all.
Farther, for the assistance and satisfaction of our inquiring friends, who wish to avail themselves of the luminous fulness of the holy scriptures upon the great subject under consideration, we subjoin the following analysis of the Sacred Oracles, and, the great salvation which they exhibit; by the due consideration of which, the scriptural evidence and certainty of what is intended, will, we hope, be apparently obvious.
ANALYSIS OF THE SACRED ORACLES.
The Bible consists of two volumes--the Old Testament and the New. Each of these consists of histories--prophecies--moral dictates--divine institution--and devotional exercises. The Old Testament contains three distinct dispensations of religion, and predicts a fourth, which is contained in the New, viz. 1st. The primitive or Edenic--delivered to our first Parents immediately after their creation. 2d. The [7] Patriarchal--also delivered to our first Parents immediately after their fall. 3d. The Israelitish or Mosaic--delivered to the Israelites by Moses. And the 4th. called the Christian, exclusively contained in the New Testament. Concerning these two volumes we observe; that although the scriptures of the Old and New Testaments are inseparably connected, making together but one perfect and entire revelation of the divine will, for the edification and salvation of the church; and, therefore, in that respect cannot be separated; yet as to what directly and properly belongs to their immediate object, the New Testament is as perfect a constitution for the worship, discipline, and government of the New Testament church, and as perfect a rule for the particular duties of its members, as the Old Testament was for the worship, discipline, and government of the Old Testament church, and the particular duties of its members.
Also, that in order to enjoy a clear and comprehensive knowledge of what we read upon every subject in the sacred volume, the following things should be duly considered, viz. Who speaks--to whom he speaks--what he says--why he says it--when--and where he said so.
ANALYSIS OF THE GRAND DOCTRINAL TOPICS
CONTAINED IN THE BIBLE.
1. The knowledge of God. 2. Of man. 3. Of sin. 4. Of the Saviour. 5. Of his salvation. 6. Of the principle and means of enjoying it. 7. Of its blissful effects and consequences.
These are the grand doctrinal topics, which the scriptures were specially designed to teach, in the knowledge, belief, and practical influence of which consists our present salvation.
ANALYSIS OF THE GREAT SALVATION.
First of its concurring causes. 1. The prime moving or designing cause--the love of God. 2. The procuring cause--the blood of Christ. 3. The efficient cause--the Holy Spirit. 4. The instrumental cause--the Gospel and Law of Christ, or, the word of truth.
Second, of the principle and means of enjoyment.
The sole principle of enjoyment is belief or faith.
1. The prime instituted means of enjoyment is baptism. 2. Prayer. 3. Church fellowship in the social ordinances. [8] 4. The Lord's day. 5. The Lord's supper. 6. The prayers. 7. The praises. 8. The teaching of the word. 9. The contribution for charitable purposes. 10. Religious conversation. 11. Studious perusal and meditation of the holy scriptures. 12. All manner of good works--called works of faith and labors of love, &c. &c. all of which are but means of enjoyment--not of procurement. "For eternal life is the gift of God through Jesus Christ our Lord."
Third, of the present and proper effects of this salvation; these are justification, adoption, sanctification, assurance of God's love, peace of conscience, joy in the Holy Spirit, increase of grace, and perseverance in it to the end of our race.
Fourth, of its ultimate effects; these are a glorious resurrection, and a blissful immortality.
As a striking instance of the necessity and importance of the proposed reformation we present the following extract from the Boston Anthology, which, with too many of the same kind that might be adduced, furnish a mournful comment upon the text--we mean upon the sorrowful subject of our woeful divisions and corruptions. The following reply to the Rev. Mr. Cram, missionary from Massachusetts to the Senecas, was made by the principal chiefs and warriors of the Six Nations, in council assembled at Buffaloe creek, state of New York, in the presence of the agent of the United States for Indian affairs, in the summer of 1805: "I am come, brethren," said the missionary, "to enlighten your minds, and to instruct you how to worship the Great Spirit agreeably to his will, and to preach to you the gospel of his Son Jesus Christ. There is but one way to serve God, and if you do not embrace the right way, you cannot be happy hereafter." To which they reply, "Brother, we understand your religion is written in a book. You say that there is but one way to worship and serve the Great Spirit. If there be but one religion, why do you white people differ so much about it? Why not all agree, as you can all read the book? Brother, we do not understand these things. We are told your religion was given to your forefathers. We also have a religion which was given to our forefathers. It teaches us to be thankful for all the favors we receive--to love one another, and to be united. We never quarrel about religion. We are told you have been preaching to the white people in this place. Those people are our neighbors: we are acquainted with them. We will wait a little, to see [9] what effect your preaching has upon them. If we find it does them good, makes them honest, and less disposed to cheat Indians, we will their consider again what you have said." Thus closed the conference! Alas! poor people! how do our divisions and corruptions stand in your way? What a pity that you find us not upon original ground, such as the Apostles left the primitive churches! Had we exhibited to you their unity and charity; their humble, honest and affectionate deportment towards each other, and towards all men, you would not have had those evil and shameful things to object to our holy religion, and to prejudice your minds against it. But your conversion, it seems, awaits our reformation--awaits our return to primitive unity and love. To this may the God of mercy speedily restore us, both for your sakes and for our own; that his way may be known upon earth, and his saving health among all nations. Let the people praise thee, O God; let all the people praise thee. Amen and amen.
Upon the whole, we appeal to every candid mind, that has one serious thought upon the great subject of Christianity; Is not the necessity of a religious reformation among professed christians most convincingly evident;--and universally acknowledged by the serious of all denominations? We appeal, then, to all concerned, what should be its character? Should it be divine or human? Should it be the simple belief and obedience of the word and testimony of God, or of the opinions and dictates of men? You will, no doubt, say, of the former. So say we; and yet, strange to tell, all the sects are offended. And why? We shall leave it to them to say; for they have not yet, no, not one of them, presented any relevant reason, why we should desist from urging the indispensable duty, absolute necessity, and vast importance of the reformation for which we plead. They have not presented us with the detection of one single error in our premises. We shall conclude our humble appeal by respectfully assuring all concerned, that if they, or any of them will convince us of any error, either of faith or practice, we will candidly relinquish it, and thank God and man for the discovery. Also, that if they will show us how we may, without giving offence, plead the cause of a reformation, which involves the glory of God and the happiness of mankind, we shall thankfully adopt it. FAREWELL. [10]
A WORD TO OUR FELLOW-LABORERS IN THE
GOOD CAUSE.
Does the New Testament exhibit a religion,--a complete system of faith and obedience, which goes to perfect the conscience and character of the believing and obedient subject, and to fill him with the blissful assurance of a glorious immortality;--and all this in the express words of the divine testimony, independent of a single adjunct or human dictation? What then have we to do with humanisms? or what remains but to evince this perfection of the divine testimony, by a just and luminous exhibition of its provisions--its contents, by means of a correct analysis?
Its all sufficiency, and alone sufficiency, being thus demonstrably evinced; and its exclusive obligation divinely established; what have we to do but to insist authoritatively upon its exclusive reception, under pain of rebellion--of high treason against the Majesty of heaven, for wickedly and wantonly corrupting the divine institution; and keeping up animosities, contentions, and strifes, amongst the subjects of the divine government, to the manifest destruction of its influence? And are we not sufficiently furnished with divine documents for the authoritative eviction of all this? What, then, have we to do with sectarian controversies, but only to show their irrelevancy and inutility, in relation to the grand object of christianity, to the attainment of which they can conduce nothing, this being divinely secured to the believing and obedient, in the express terms of the divine testimony?
Thus, beloved brethren, we have taken the liberty of addressing you, upon the important subject, in which we are all, we humbly hope, most sincerely and seriously engaged. Our object, you'll perceive is to render our labors as successful as possible by making a proper use of the due means for obviating ignorant mistakes and pernicious misrepresentations, and for preventing offences, as far as possible, by treating with all christian candor and courtesy, our fellow professors of the different parties. Thus, "as far as in us lies, giving no offence in any thing, that the ministry be not blamed;--neither to Jew, nor Gentile, nor to the church of God." Being well persuaded that if "speaking the truth in love" does not conquer, nothing will;--"and that a perfectly simple exhibition of the truth, if such could be obtained, would be the best corrective of error." [11]
If we intend to make christians, let us teach Christianity. If we intend to make Arminians, let us teach Arminianism, and put down Calvinism. In a word, if we intend to make self-conceited, self preferring, censorious controversialists, let us teach controversy. Experience fully justifies the old adage, "Like priest, like people." If common report, both of friends and opposers, may be credited, there have been too much bantering and boasting;--too much irony, sarcasm, and satire; too much censure and crimination in the ranks of the reformation. We hope, however, these offensive evils are on the decrease; and that experience, and the united voice of scripture and right reason, will speedily deliver us from this reproach. Let us never forget, that "the servant of the Lord must not strive, but be gentle, showing all meekness to all men." [12]
[PORR 1-12]
ABOUT THE ELECTRONIC EDITION
The Prospectus on Religious Reformation gives no information regarding authorship, place of publication, publisher, or date of publication. However, tracing the publication history of the document reveals with certainty that Thomas Campbell is the author and suggests two possible dates of publication. Three sections--"Queries," "Conclusions," and "Reflections"--were published in a somewhat revised and condensed form as "To the Religious Public" in The Christian Baptist (Vol. 7, No. 1, August 3, 1829), signed by Thomas Campbell. This essay, under the same title, was later reprinted in the unsigned pamphlet On Religious Reformation (ca. 1832), pp. 11-12, again in a somewhat revised form. In the headnote to this reprinting, the author notes, "The following document published in Cincinnati, May 1829, is hereunto subjoined . . ." If "To the Religious Public" was published in Bethany, Virginia, in August, 1829, in the pages of The Christian Baptist, to what publication does Thomas Campbell refer as the first appearance of the essay in Cincinnati, in May, 1829? It is possible, then, that the Prospectus on Religious Reformation was published during his stay in that city following the Campbell-Owens debate. It is also possible that the essay "To the Religious Public," and not the Prospectus, was issued as a tract or in a periodical or journal published in Cincinnati at that time.
Another possibility is that "To the Religious Public" is not a redaction of the Prospectus, as supposed above, but that the essay was published in 1829 and later expanded into the pamphlet, adding the three introductory paragraphs, the two concluding paragraphs of "Reflections," the analytical sections on the Scriptures and salvation, and the exhortation to fellow-workers in the reformation. In support of this possibility, the first half of the Prospectus was published in The Evangelist, (Vol. 7, No. 7, July 1, 1839, pp. 149-153), with a promise of the remainder in another issue. Walter Scott's headnote reads as follows:
The following is part of a Prospectus of Religion sent to us by our profoundly esteemed friend, Thomas Campbell, Senr. of Bethany, Brooke Co. Va. We give it a place in the Evangelist with great pleasure, knowing him by whom it was written, having had long and lasting convictions of the end of his conversation, namely, "Jesus Christ, the same yesterday, to-day, and for ever."
Either Thomas Campbell had sent his Scott a ten-year-old or a recently published pamphlet. One might wonder why Campbell would have waited ten years to present his friend and co-worker of some twenty years with a copy of the Prospectus. But, Scott does not say when he had received the pamphlet, whether ten years before or more recently. It is possible, nevertheless, that the pamphlet was published in Bethany, Virginia, in 1839, perhaps while Thomas Campbell was editor pro tem of the Millennial Harbinger from January through March of that year.
Of these two possibilities, I prefer the earlier date, not because anything in the publication history recommends it (both are plausible dates), but because the subject matter of the Prospectus is more in accord with that date. During the the period around 1829, Thomas Campbell's role was that of apologist for the reformation, of defender of the new movement against the attacks of various sects. During the period around 1839, his role had changed to that of teacher and advisor to the burgeoning congregations in matters of church polity, organization, and formation. While waiting for more definite, external evidence concerning the publication histories of the Prospectus and "To the Religious Public" to surface, I am inclined to accept, alebit tentatively, that the pamphlet was the publication mentioned by Campbell as having been "published in Cincinnati, May, 1829."
Pagination in the electronic version has been represented by placing the page number in brackets following the last complete word on the printed page. I have let stand variations and inconsistencies in the author's use of italics, capitalization, punctuation, and spelling in the essay. Emendations are as follows:
Printed Text [ Electronic Text
-----------------------------------------------------------------------
p. 4: ca led Christians? [ called Christians?
p. 8: PTINCIPLE. [ PRINCIPLE.
p. 9: con tribution [ contribution
Religious conversation [ Religious conversation.
p. 11: of error. [ of error."
The following apparatus details the variants in the in the text of the Prospectus of a Religious Reformation from its first publication in 1829 as a pamphlet to its appearance as a contribution to a book in Thomas Campbell's Memoirs of Elder Thomas Campbell (Cincinnati, OH: H. S. Bosworth, 1861), pp. 253-264.
PORR / METC First Edition [ Reprinting in METC
---------------------------------------------------------------------
p. 1: / p. 253: Religious Reformation; [ RELIGIOUS REFORMATION,
SPIRIT-- [ SPIRIT,
p. 3: / p. 253: CHRISTIANITY [ Christianity
by his Apostles, [ by his apostles,
by his Apostles, [ by his apostles,
classes; [ classes,
viz. [ viz.:
corrupt christianity [ corrupt Christianity,
/ p. 254: christian institution [ Christian institution
The infidels [ The infidels,
divine authority [ Divine authority
nor any thing [ nor anything
rejecting a revelation, [ rejecting a revelation
possible happiness [ possible happiness,
of christianity, [ of Christianity,
infidelity [ infidelity,
church of Christ [ Church of Christ
p. 4: / p. 254: to the scriptures, [ to the Scriptures,
ca led Christians? [ called Christians?
family and father, [ family and Father,
same spirit, [ same Spirit,
divine love, [ Divine love,
joint heirs [ joint-heirs
/ p. 255: among christians [ among Christians
anti-christian, [ antichristian,
anti-scriptural, [ antiscriptural
sovereign authority-- [ sovereign authority,
anti-natural, [ antinatural,
excites christians [ excites Christians
christian community [ Christian community
christian societies? [ Christian societies?
anti-scriptural condition? [ antiscriptural condition?
of christianity, [ of Christianity,
Testament scripture? [ Testament Scripture?
the Apostles, [ the apostles,
preached, [ preached
p. 5: / p. 255: christian institution? [ Christian institution?
/ p. 256: and obedience, [ and obedience
Is not every thing [ Is not everything
the Apostles [ the apostles
teach, believe [ teach, believe,
and obey, [ and obey
viz. [ viz.:
obedience-- [ obedience,
christian religion. [ Christian religion.
that is, [ That is,
cannot be? [ can not be?
that is, [ That is,
testimony-- [ testimony;
authority-- [ authority,
that christianity, [ that Christianity,
divine institution, [ Divine institution,
/ p. 257: expressly recorded [ expressly-recorded
Holy Scriptures, [ holy Scriptures,
Saviour [ Savior
holy Apostles [ holy apostles
christian community. [ Christian community.
p. 6: / p. 257: of christianity, [ of Christianity,
providential [ Providential
divine displeasure [ Divine displeasure
anti-christian [ antichristian
christendom, [ Christendom
to expect, [ to expect
It becomes [ It becomes,
therefore the immediate [ therefore, the immediate
scriptural means [ Scriptural means
pernicious nature, [ pernicious nature
anti-scriptural [ antiscriptural
of christianity, [ of Christianity,
upon professors, [ upon professors
amongst the former, [ among the former,
law of Christ;-- [ law of Christ,
the latter;-- [ the latter,
/ p. 258: Paul, [ --PAUL,
1 Cor. i. 10. [ 1 Cor. i: 10.
Father-- [ Father,
I pray-- [ I pray
Apostles; [ apostles;
p. 7: / p. 258: John, xvii. [ --JOHN xvii.
worship me [ worship me,
--Matt. xv. [ --MATT. xv.
--Mal. iii. 7. [ MAL. iii: 7.
--Rev. xviii. 4. [ REV. xviii: 4.
surely I come [ Surely I come
quickly; [ quickly:
Even so [ Even so,
Now [ Now,
is farther [ is further
to show [ to show,
contain,-- [ contain,
exhibit,-- [ exhibit,
divine system [ Divine system
realizes it, [ realizes it
will of God-- [ will of God,
salvation-- [ salvation,
divine testimony, [ Divine testimony,
/ p. 259: candid evident [ candid, evident
fairness, [ fairness
Farther, [ Further,
fulness [ fullness
holy scriptures [ holy Scriptures
Sacred Oracles, [ sacred oracles,
and, the great [ and the great
scriptural evidence [ Scriptural evidence
is intended, [ is intended
two volumes-- [ two volumes,
histories-- [ histories,
prophecies-- [ prophecies,
dictates-- [ dictates,
divine [ Divine
institutions-- [ institutions,
the New; [ the New,
viz. [ viz.:
Edenic-- [ Edenic,
first Parents [ first parents
2nd. [ 2d.
p. 8: / p. 259: Patriarchal-- [ Patriarchal,
first Parents [ first parents
Mosaic-- [ Mosaic,
4th. [ 4th,
observe; [ observe:
scriptures [ Scriptures
divine will, [ Divine will,
the church; [ the Church,
cannot be [ can not be
New Testament church, [ New Testament Church,
/ p. 260: Old Testament church, [ Old Testament Church,
viz. [ viz.:
Who speaks-- [ Who speaks;
he speaks-- [ he speaks;
he says-- [ he says;
says it-- [ says it;
when--and where [ when and where
Saviour. [ Savior.
doctrinal topics, [ doctrinal topics
which the scriptures [ which the Scriptures
First [ FIRST.
of its concurring causes. [ Of its concurring
Causes.--
designing cause-- [ designing cause:
the love [ The love
procuring cause-- [ procuring cause:
the blood [ The blood
efficient cause-- [ efficient cause:
the Holy [ The Holy
instrumental cause-- [ instrumental cause:
the Gospel [ The Gospel
Law of Christ, [ law of Christ,
Second, [ SECOND.
of the principles and means of enjoyment. [
Of the Principle and Means of Enjoyment.--
1. OF THE PTINCIPLE. [ 1st. Of the
principle:
2. OF THE MEANS. [ 2d. Of the means:
Church fellowship [ Church-fellowship
p. 9: / p. 260: Lord's supper. [ Lord's Supper.
holy scriptures. [ holy Scriptures.
good works-- [ good works:
&c. &c. [ etc.,
/ p. 261: enjoyment-- [ enjoyment,
Third, [ THIRD.
of the present effects of this salvation; [
Of the present Effects of this Salvation.--
these are [ These are
Fourth, [ FOURTH.
of its ultimate effects; [ Of its ultimate
Effects.--
these are [ These are
resurrection, [ resurrection
proposed reformation [ proposed reformation,
Boston Anthology, [ Boston Anthology,
furnish [ furnishes
corruptions. [ corruptions:
The following [ ¶ "The following
council assembled [ council assembled,
Buffaloe [ Buffalo
state of [ State of
the agent [ the Agent
Indian affairs, [ Indian Affairs,
"I am [ 'I am
come [ come,
brethren," [ brethren,'
"to enlighten [ 'to enlighten
the gospel [ the Gospel
you cannot [ you can not
hereafter." [ hereafter.'
"Brother, [ 'Brother,
receive-- [ receive,
/ p. 262: neighbors: [ neighbors;
p. 10: / p. 262: said." [ said.'"
Thus closed [ ¶ Thus closed
conference! [ conference.
poor people! [ poor people,
your way? [ your way!
the Apostles [ the apostles
churches! [ Churches!
and charity; [ and charity,
humble, honest [ humble, honest,
towards each [ toward each
towards all [ toward all
our reformation-- [ our reformation,
our own; [ our own!
O God; [ O God!
praise thee. [ praise thee!
Amen [ Amen!
and amen. [ and amen!
candid mind, [ candid mind
of Christianity; [ of Christianity:
professed christians [ professed Christians
evident;-- [ evident
be divine [ be Divine
relevant reason, [ relevant reason
/ p. 263: We shall conclude [ ¶ We shall conclude
all concerned, [ all concerned
any of them [ any of them,
the discovery. [ the discovery;
Also, [ also,
offence, [ offense,
p. 11: / p. 263: FELLOW LABORERS [ FELLOW-LABORERS
religion,-- [ religion--
obedience, [ obedience--
immortality;-- [ immortality;
divine testimony, [ Divine testimony,
What then [ What, then,
divine testimony, by [ Divine testimony by
provisions-- [ provisions,
all sufficiency, [ all-sufficiency
alone sufficiency, [ alone sufficiency
evinced; [ evinced,
established; [ established,
rebellion-- [ rebellion,
Majesty [ majesty
of heaven, [ of Heaven,
divine institution; [ Divine institution,
strifes, [ strifes
amongst the subjects [ among the subjects
divine government, [ Divine government,
divine documents [ Divine documents
/ p. 264: inutility, [ inutility
of christianity, [ of Christianity,
divine testimony? [ Divine testimony?
you, [ you
important subject, [ important subject
you'll [ you will
perceive [ perceive,
as possible [ as possible,
offences, [ offenses,
christian candor [ Christian candor
courtesy, [ courtesy
fellow professors [ fellow-professors
parties. [ parties;
Thus, [ thus,
no offence [ no offense
in any thing, [ in anything,
blamed;-- [ blamed;
to Jew, [ to Jew
to the church [ to the Church
of God." [ of God;"
Being well [ being well
nothing will;-- [ nothing will,
of error. [ of error."
p. 12: / p. 264: make christian, [ make Christians,
Christianity. [ Christianity;
If we intend [ if we intend
self preferring, [ self-preferring,
boasting;-- [ boasting,
satire; [ satire,
crimination [ crimination,
decrease; [ decrease,
of scripture [ of Scripture
never forget, [ never forget
Thanks to Elaine Philpott for providing Xerox copies of the pamphlet held by the Disciples of Christ Historical Society.
Addenda and corrigenda are earnestly solicited.
Ernie Stefanik
Derry, PA
Created 2 January 1998.
Updated 8 July 2003.
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