That ye stand fast in one spirit, with one mind striving together for the faith of the gospel.--Phil.. i:27.

      By appointment of the Executive Board of the General Eldership, this day (Oct. 3d, 1880) has been set apart as our Memorial Day. It is expected that sermons will be preached setting forth the position of the Church of God; the work that has been done; reasons for continuing in the way first entered upon, as well as giving counsel to unity, harmony, co-operation and zeal in the work of the Lord.

      Already in the days of Paul there were those who opposed the system of Christianity as revealed in the gospel of Jesus Christ.

      Paul wrote to his Philippian brethren to arouse them to the importance of rising up in one army to defend and promote "the faith of the gospel."

      After more than eighteen hundred years had passed away Elder John Winebrenner, of Harrisburg, was awakened to the fact that Christians had in many things largely departed from the simplicity of primitive Christianity, and that instead of striving together for the faith of the gospel there was great striving with and against one another about creeds and confessions of faith. After a separation from the German Reformed Church he entered upon the work of an evangelist. Great success attended his labors, and hundreds of persons were converted. With these converts around him, and looking up to him for guidance in the way of life, he entered upon an earnest and prayerful study of the Scriptures to find if possible "the old paths, wherein is the good way." Believing that he had found the right way, he, with five other ministers, organized, in the year 1830, the first Eldership of the Church of God. With new light flashing upon their minds these men went forward turning sinners from their way, organizing churches and contending for the faith once delivered to the saints.

      I will now notice,

      That believers, according to the divine order, are to constitute one body; that the division of this body into sects and parties under human names and creeds is contrary to the spirit and letter of the gospel, and constitutes the most powerful barrier to the spread of Christianity.

      That believers are to constitute one body is evident from the following considerations:

      1. Because they have in common the elements essential to constitute them Christians. They have one common spiritual nature--born of the Spirit--all the children of God by faith [3] in Christ--all led by the Spirit--all disposed to be loyal to the divine government as understood.

      2. Because of the natural affinity they have one for another. Love is the native element of the Christian. Love blends Christian hearts into one. When converted, Christians naturally flow together. Unhindered and uninfluenced by partisan teaching Christians seek each other's society. If the separating walls were broken down there would be a coming together of warm Christian hearts. There is even now a breaking over the separating lines.

      3. Because they are known in the Scriptures by common titles. They are all called "sheep," "children," "spiritual stones," "friends," "elect," "saints," &c.

      4. Because figures expressive of oneness are used in the Scriptures when Christians are spoken of collectively. "Whole family in heaven and earth"--"spiritual house"--"household of faith."

      5. Because the Scriptures emphatically teach the unity of believers. Christ seemed specially anxious that his disciples for all time should constitute one harmonious body. "Neither pray I for these alone, but for them also which shall believe on me through their words, 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. And the glory which thou gavest me I have given them; that they may be one even as we are one. That they may be made perfect in one" (John xvii:20-23).

      Paul felt also anxious that there should be the most complete unity of the brethren. "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" (I Cor. i:10). For as the body is one, and hath many members, and all the members of that one body being many are one body; so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. *   *   *   But God hath tempered the body together, having given more abundant honor to that part which lacked, that there should be no schism in the body" (I Cor. xii:12-25).

      "Endeavoring to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling. One Lord, one faith, one baptism, one God and Father of all, who is above all, and through all and in you all" (Eph. iv:3-6).

      The division of believers into sects and parties under human names is contrary to the spirit and letter of the New Testament.

      Religion in its very nature makes out of many one people. One governing impulse of love permeates all hearts.

      The passages of Scripture given under a former head show how much [4] unity was advocated by inspired men. In addition, I will add the Apostle's protest against divisions under human names:

      "For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. Is Christ divided? Was Paul crucified for you? Or were ye baptized in the name of Paul" (I Cor. i:11-13)?

      Many able ministers, as well as laymen, speak of these sects and parties as a divine arrangement--a great providence--because all can be suited.

      Just here is the trouble. All want to be suited; all want their own way. This is an evidence of an underlying carnality. Isaiah represents the sad condition of the human race by saying, "All we like sheep have gone astray; we have turned everyone to his own way" (Isa. liii:6).

      Paul shows most conclusively that instead of its being an evidence of a good state among Christians, it proves that they are carnal. "For ye are yet carnal; for whereas there is among you envying and strife, and divisions, are ye not carnal and walk as men? For while one saith, I am of Paul, and another, I am of Apollos: are ye not carnal? Who then is Paul, and who is Apollos, but ministers by whom ye believed even as the Lord gave to every man" (I Cor. iii:3-5)?

      The division of believers into sects and parties is the most powerful barrier to the success of the gospel. As long as infidels use weapons of their own furnishing there is no headway made against the spread of Christianity; but when they use the weapons furnished by the friends of Christianity they have power. How are we to meet them when they tell us our own Bible teaches that Christianity makes a united people, but the Christian people are not a united people, and therefore either the Bible is not true, or the religion of the people is not the religion of the Bible? Jesus himself foresaw these things; therefore he most earnestly prayed that the world might see a perfect oneness among his people, that it would thereby be compelled to acknowledge that his mission was a divine one (see John xvii:20-23). Missionaries who have gone among the heathen must be very careful to keep their divisions and human names concealed, because the shrewd heathen learn from the Scriptures that believers are to be one kind of people. If they discover divisions they lose confidence either in the Bible or the missionaries. Beside this bad influence exerted by divisions, there is a great waste of energy and money.

      What vast amounts of money are wasted in rivalry among the denominations in fine houses of worship. One erects a house for two hundred thousand dollars, another one feels itself just as rich and in order to hold its most fashionable auditors goes to work and spends two hundred and fifty thousand dollars. Thus it goes on, and while in many places the people are [5] compelled to worship in miserable huts, in other places millions of dollars are wasted. If the money used was properly distributed every town and community might have a comfortable house of worship. The country is full of half-supported ministers in order that these little parties may each have one to preach to suit it. In many places one earnest minister could take care of and preach for what now requires three or four. These little parties united could give one man a good support and spare something for destitute places. This arrangement might send some men from the ministry to some secular employment, but even this might be a blessing.

      That according to the divine order the church is to be known by a name that represents its character and its relation to God.

      The term church, as found in our translations of the Scriptures, is a substitute for the term ekklesia as found in the Greek language. This Greek term has nothing in it to designate character or relation. It was used in speaking of different kinds of assemblies, and called together for different purposes. The government of the cities of Greece was exercised by qualified citizens assembled in convention. These assemblies were called ekklesia. A political assembly, temperance convention, and an Odd-fellows convocation could very appropriately be called ekklesia, according to the use made of the term among the Greeks.

      Christ fell in with this general use of the term and called his gathered people ekklesia also. Hence you see that to say an ekklesia is holding a meeting, or transacting business among the Greeks, would not give any idea whatever as to the character or relation of the assembly.

      If then we cannot determine the character and relation of an assembly by the term ekklesia, because used to represent different kinds of assemblies, we must expect to find added to the term ekklesia words, or terms expressive of character and relation where the writer or speaker wishes to designate character and relation. When we add Democratic, Republican, Temperance, Odd-fellows, then at once the character and relation are known. Examples--Democratic ekklesia or assembly, or ekklesia of Democrats; Republican ekklesia; ekklesia of Odd fellows, &c. How readily we can determine character and relation by the addition of these terms. Christ and the Apostles, acting upon this principle, used terms expressive of character and relation when speaking of the body of believers. When Jesus addressed Peter he said, "Upon this rock I will build"--not the ekklesia, but--"my ekklesia." If he had said, the ekklesia no one would have known whether it was to be an assembly over which he or some one else was to preside as head. But when he said my ekklesia, all knew at once both its character and its relation to himself. The Apostles in writing letters addressed them, not to the ekklesia, for if they had who [6] would have known which assembly in the place was meant? For example:

      When Paul wrote his letter to Corinth, suppose he had directed it to the ekklesia at Corinth, how would the Corinthians have decided whether it was intended for the town council or some other organized assembly in Corinth? It would most likely have been handed to the town council first, because it was generally known, and known by the name ekklesia. But Paul knowing these things took care to direct his letter so that there could be no mistake as to what assembly was named. He directed it "Unto the ekklesia of God at Corinth."

      God intended that while his people were to be known individually as his sons, saints, disciples, children, &c., they were also to be known collectively by the name of the assembly. He therefore moved holy men to use terms expressive of character and relation, when speaking of his people in assembly. Hence, the phrase ekklesia or church of God, is so generally used in the Scriptures.

      While this name expresses most forcibly the relation between the ekklesia and God, it is also in harmony with reason and the facts in the case. The body of believers really is God's family, or assembly. His by virtue of purchase and spiritual birth.

      "Feed the church of God, which he has purchased with his own blood" (Acts xx:28). "But as many as received him to them gave he power to become the sons of God, even to them that believe on his name; which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God" (John i:12-13). Further, there is an absolute necessity for a name larger and wider than any human name. Where can we find a name large and wide enough to include all Christians but this--church of God? No one will agree that the term Methodist includes all Christians, for there are Christians who are not Methodists. Neither will all agree that Presbyterian includes all Christians, for there are Christians who are not Presbyterians. And neither will all agree that Baptist embraces all of God's children. And then, again, we are not ready to admit that all of the churches in the world with human names and a thousand more put to them, include or could include all of God's people, because we believe there are Christians who have not identified themselves with any visible organization as yet. But the title church of God includes all of God's children in and out of the organization known as churches, and is therefore the only title sufficient to meet an acknowledged necessity. While this title meets an existing necessity, it is the one used by divine inspiration in the days of the Apostles.

      Paul in his farewell address to the elders of the church at Ephesus, said, "Take heed, therefore, unto yourselves, and to all the flock over the which the Holy Ghost hath made you overseers, to feed the church of God" (Acts xx:28).

      "That thou mayest know how thou [7] oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth" (I Tim. iii: 15. See also I Cor. i:2; x:32; xi:22; xv:9; Gal. i:13).

      That according to the divine order there is to be one rule of faith and practice.

      If the believers composing this one body all possess one common nature, and are all led by the same spirit, then a rule of action indited by the spirit should be adapted alike to each and all.

      If all are engaged in one common work, then they all need the same rule to work by, and more than one would confuse them and only hinder them in their work.

      If all are traveling on the same road to the same place, then all need the same guide book. If a thousand persons were going to Pittsburg over the P. R. R. it would be folly for some to insist upon being guided by the guide book of the Baltimore and Ohio R. R., while others used the P. R. R. guide book. All need the same guide book. All believers are on the one way to the one heaven, and therefore they need the same rule.

      Different rules of action must necessarily make trouble in the body.

      Free Masonry, Odd-fellowship and any other body, would soon have trouble and divisions if three or four rules of action were introduced and acted upon. I am not at all surprised at the divisions among Christians. Indeed Christianity manifests wonderful power that it succeeds so well in keeping the multiplied creeds and confessions of faith from destroying the Christian fraternity of believers entirely. Just as soon as men are converted and join these sects and parties they are compelled to think according to the different creeds and confessions, and soon they feel different and speak differently. If all converts were taught to have the same mind and judgment to speak the same things, and mind the same things, as Paul teaches, there would be a different state of things. Hear Paul:

      "That ye may with one mind and one mouth glorify God (Rom. xv:6). "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" (I Cor. i:10). "Let us walk by the same rule, let us mind the same thing" (Phil. iii:16). If this body of believers is to be governed by one rule of action, what shall it be? Can we agree upon any human creed or confession recognized among men? Shall it be the Presbyterian Confession of Faith? The Methodists protest because it teaches Calvinism. Shall it be the Methodists' Creed? The Presbyterians object because it teaches Arminianism. Shall it be the close communion creed of the Baptists? Many rise up to protest. Now here we find ourselves in trouble. Each [8] party insists its Creed, or its Confession was formulated from the Scriptures, and contains the whole system of truth. This cannot be in any one case, unless all the others are imperfect. But we cannot agree as to which one this is. Each party claims its creed is the one. But if we cannot agree upon any one, then we must either conclude that they are all right, or all wrong. If all are right, then either the Scriptures from which they claim to be formulated teach different and contradictory things, or that no one of them contains the whole truth. We are not ready to admit that the Scriptures teach contradictory things. Then we must take the position that none of the creeds and confessions contain the whole truth, and that therefore they are not sufficient rules of faith and practice. Just in so far as any one of them falls short of containing the whole truth is it deficient as a rule of action.

      What, it may be asked, is that rule from which these imperfect creeds and confessions gathered the truths they contain? The answer is, the Bible. Why not then agree to take this as the rule of action. Since it contains all the truths of them all, and all the truths also which they do not contain? The Scriptures should be the rule of action,

      1. Because they are the productions of infinite wisdom. Surely the divine mind knew what was best for the human race.

      2. Because the Holy Spirit declares their sufficiency. "And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and give you an inheritance among all them which are sanctified" (Acts xx:32). "And that from a child thou hast known the holy Scriptures, which are able to make you wise unto salvation through faith which is in Christ Jesus. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works" (II Tim. iii: l 6-17).

      3. Because the Holy Spirit declares that by them man will be judged. "He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day, for I have not spoken of myself: but the Father which sent me, he gave me a commandment, what I should speak" (John xii:48-49). "And I saw the dead small and great stand before God: and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works" (Rev. xx:12).

      That there are three ordinances of a representative character, binding alike upon all believers in the Lord Jesus Christ.

      It is claimed by a large proportion of churches that there are only two positive ordinances--baptism and the Lord's Supper. We claim that the washing of the saints' feet is an [9] ordinance of religion as clearly (if not more clearly) taught in the New Testament as the Lord's Supper. See what Jesus says on these two ordinances: "And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. And he took the cup and gave thanks, and gave it to them, saying, drink ye all of it. For this is my blood of the New Testament, which is shed for many for the remission of sins. But I say unto you, I will not drink henceforth of the fruit of the vine, until that day when I drink it new with you in my Father's kingdom" (Matt. xxvi:26-29). "He riseth from supper, and laid aside his garments, and took a towel, and girded himself. After that he poureth water into a basin, and began to wash the disciples' feet and to wipe them with the towel herewith he was girded. Then cometh he to Simon Peter, and Peter saith unto him, Lord, dost thou wash my feet? Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter. Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not thou hast no part with me. *   *   *   *   *   *   So after he had washed their feet and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you? Ye call me Master and Lord; and ye say well, for so I am. If I then, your Lord and Master, have washed your feet, ye also ought to wash one another's feet. For I have given you an example, that ye should do as I have done to you. Verily, verily, I say unto you, the servant is not greater than his Lord; neither he that is sent greater than he that sent him. If ye know these things happy are ye if ye do them" (John xiii:4-19).

      How the candid reader can see an ordinance clearly expressed in what Jesus says about the Lord's Supper and not see one in what he says about washing feet is unaccountable indeed.

      Lyman Abbott, D. D., in his Commentary on the gospel by John, xiiith chapter, says, "If we are to interpret literally the commands of Christ, the command of feet-washing as a perpetual observance is even more explicit than that for the observance of the Lord's Supper. That is in form a simple request, 'Do this in remembrance of me.' This is a request thrice repeated, 'Ye ought also to wash one another's feet--I have given you an example that ye should do as I have done to you--If ye know these things happy are ye if ye do them.'"

      The precept and example of Jesus are generally regarded as sufficient to establish baptism and the Lord's Supper as perpetual ordinances, and why are they not sufficient to establish the washing of feet as a perpetual ordinance?

      The immersion of the believer in the name of the triune God we claim is the one baptism taught in the Holy Scriptures.

      The meaning of the word baptize as given in Greek dictionaries should be sufficient to settle the question as to [10] the action to be performed. But if it were impossible to ascertain the meaning of the word, then the other terms found associated with the word baptize, taken in connection with the circumstances attendant upon the administration of the ordinance, should be sufficient to settle the question. Take the case of the baptism of Jesus. Jesus came from Galilee to Jordan unto John to be baptized of him. *   *   *   And Jesus, when he was baptized, went up straightway out of the water. Here we have Jesus coming to the Jordan, baptized in Jordan, coming up out of the water. Now put along with all these circumstances what Paul says is done in baptism, and by baptism. He says: "Therefore, we are buried with him by baptism" (Rom. vi:4). "Buried with him in baptism" (Col. ii:12).

      Then Jesus went to the Jordan, was buried in the Jordan by and in baptism, and came up out of the water.

      Take the case of the eunuch baptized by Philip. "They came unto a certain water," "they went down both into the water, both Philip and the eunuch, and he baptized him." They came up out of the water. Put with these circumstances what Paul says--'Buried by baptism"--"Buried in baptism"--and there is no trouble in understanding what Jesus and the Apostles mean when they speak of baptism.

      "But the work and sign is this, that they immerse us into the water, which goes over us, and then draw us out again. These two parts, immersing under the water and coming out again, signifying the power and work of baptism, which is nothing else than the destroying (putting to death) of the old Adam, and thereafter the resurrection of the new man" (Luther in Book of Concord--German and Latin--part 2: pas. 64-65). "Then the persons to be baptized were first immersed wholly into the water, and were sunk down, and after they had been left a little while below were taken out again, by which they wanted to indicate that their immersion and remaining in the water was a type of his resurrection" (Luther's Notes on Rom. vi:3 ). I now come to notice,

      1. Truths almost entirely neglected have been brought into favorable notice.

      The original idea of the church--composed of all the believers of any given community.

      Separating lines are becoming more and more offensive to warm-hearted Christians.

      The divinely appointed church title. Strong minded men are advocating the broad and comprehensive name, Church of God, under which all Christians find a place.

      The Bible is the sufficient rule of faith and practice. Creeds and confessions are loosing their hold, and the Bible is being held up as sufficient for all in matters of doctrine, correction, reproof and instruction in righteousness.

      The washing of the saints' feet has a larger place in the hearts of Christians than ever before. In nearly all the [11] churches there are those whose minds have been exercised upon the subject, and who only wait for their ministers to lead the way. A prominent minister once said to me, "I preached on the subject to settle the minds of some of my people, after I was done, one of my members of prominence said to me, there is no use for you to preach against feet-washing, you appoint a time to observe it, and you will find a number of your people ready to attend to it."

      From the small beginning of fifty years ago there have grown up fourteen annual Elderships, one General triennial Eldership, five hundred ministers, as many churches, from thirty-five to forty thousand members, four hundred and fifty Sunday schools, and about fifty thousand officers, teachers and scholars. We have three respectable periodicals, THE CHURCH ADVOCATE, Workman and Sunday-school Gem. These are circulated over many of the States of the Union, doing effective work for the truth.

      Hundreds of persons converted under the ministry of the Church are found in the churches around us, doing work for the Master, and hundreds more have gone over the river to swell the company of the ransomed.

      This work has been accomplished under many disadvantages.

      The early ministers met with great opposition from formalists and sinners.

      Some of the doctrines of the Church are unpopular and meet with the prejudices and pride of the human heart.

      We have had no schools in which to train our ministers; hence, many young men who should be in the Church of God are preaching in other Churches.

      Not because our father's walked in it, but because the way is right.

      While I believe there are some things connected with our Church polity that are not the best, and that we do not carry out in our lives the principles we hold as strictly as we should; yet I am very free to assert that we have the primitive position. If only our hearts were as pure as our principles, and our lives as noble as our profession, then would we be a greater power in the world.

      To not continue in the way would be to be unfaithful to God and the truth. Brethren, we dare not yield a single principle our fathers advocated. We have clearly defined distinctive principles. If they are not of sufficient importance to justify us in maintaining a distinct organization, then we should disband and fall in with the larger and stronger bodies around us. But if our principles are of sufficient importance to justify us in a separate organization, then we should stand up like brave men in their defense, and seek to transmit them to coming generations as our fathers handed them down to us. One of our weaknesses is in not giving as much attention to the instilling of the distinctive principles of the Church into the minds of our children as we should. [12] How often our children are somewhere else than under the ministry of our pulpits on the Sabbath. If our children cannot go to Sabbath morning preaching and Sabbath-school both, then better have them stay away from Sunday school than preaching. The Roman Catholics understand the importance of indoctrinating the children, and hence there are but few of the children of Catholics that are any thing else than Catholics.

      Just at this point it seems to me there is more to be feared than any where else. Too much of a diversity of sentiment is found among our ministers on important doctrines. For one minister to preach repentance and faith as conditions of salvation, and another to thank God there are no conditions; one to preach that sinners must repent in order to regeneration, and another that they must be born again before they can repent; for one to preach that the atonement was such a vindication of the law as makes it possible for God to be just and yet the justifier of the believer, and another to teach that Christ suffered all that was due the sinner, and in this sense paid his debt, and absolutely and unconditionally saved him; and for one to preach the ordinances as parts and parcels of the great system of Christianity, and another say, "Preach the gospel and leave ordinances alone," would produce a state of things of the most ruinous character. As we start out upon our second fifty years' work. we should be "perfectly joined together in the same mind and in the same judgment." "We should all speak the same thing." We should prove to the world that we are all baptized into one body.

      There should also be the most hearty co-operation. Co-operation with the general body. The missionary cause should meet with hearty support at the hands of all the churches and ministers. Our publications should be in all the families of the Church throughout the entire territory. THE CHURCH ADVOCATE might as well have a circulation of fifteen or twenty thousand as not if there was the co-operation there should be. The Workman should be in the hands of every Sunday-school teacher, while the Gem should go out by the tens of thousands The influence exerted for good by a thorough co-operation of our whole people in the circulation of our literature would be of incalculable value.

      A cause of such importance as the one committed to our hands should awaken the greatest possible zeal. The glory of God, and the present and eternal interests of precious souls are involved. This cause filled the mind of Christ, awakened the deepest interest among angels, and should command our unflagging zeal. See what zeal is manifested all around us by those who we claim have less truth than we have. With zeal corresponding with the cause we have espoused, and the advantages we have over our fathers, what wonderful things should be [13] accomplished in the next fifty years. If six ministers with a few churches have grown to five hundred ministers and thirty-five or forty thousand members, and fifty thousand Sunday-school workers and scholars, what may we not expect this army to accomplish in the next half century?

      If the departed fathers could look down upon us and see us inspired with zeal, and united in one harmonious army, moving forward earnestly contending for the faith once delivered to the saints, how much they would be pleased; how our common Father would smile, and the angels would rejoice.

      Let there go up from all hearts an earnest prayer that God would by the Spirit baptize us into one body, and make us all to drink into one Spirit, speak the same thing, and walk by the same rule, that the world may be convinced of the divinity of the religion we profess. [14]

[CGEE 1-14]

      The electronic version of George Sigler's The Church of God in 1880: A Sermon has been transcribed from a copy of the pamphlet. Thanks to Ed Rosenberry, Conference Minister of the East Pennsylvania Conference, Churches of God, for providing an electrostatic copy of this publication.

      Pagination has been represented by placing the page number in brackets following the last complete word on the printed page. Emendations are as follows:

            Printed Text [ Electronic Text
 -----------------------------------------------------------------------
 p. 8:      divisons among Christians. [ divisions among Christians.
            (Rom. xv:6) [ (Rom. xv:6). 
            (1 Cor. i:10). [ (I Cor. i:10).
 p. 10:     as clearly) if [ as clearly (if
 p. 11:     the word baptize, [ the word baptize,
 

      Addenda and corrigenda are earnestly solicited.

Ernie Stefanik
Derry, PA

Created 24 October 1997.
Updated 15 July 2003.