The ice was now broken, and a new era was inaugurated which was marked by a quiet thoughtfulness, and an unwonted searching of the Scriptures, “whether these things were so,” and a final decision to obey the personal Christ, expressed in public confession of faith in Christ and baptism. The country was aroused as never before. The conversion of Mr. Amend confirmed Mr. Scott in his conviction that the way preached and practiced by God’s inspired messengers at Pentecost was the right way. His labors and success aroused much inquiry and great opposition, and the wildest rumors were circulated concerning his preaching and work. The interest in the public mind swelled to a torrent which swept everything before it. Not only individuals by the hundreds became obedient to the faith, but often entire congregations would wheel into line with the “ancient order of things.” Baptist congregations voted out the Philadelphia Confession of Faith and substituted the New Testament in its place. And not only the Baptists, but Presbyterians, Universalists, Lutherans, Christian Connectionists, Methodists, and Episcopalians in large numbers were reached. The Deerfield Methodist Church came in as a whole.
Exaggerated reports concerning the teaching and practice of Mr. Scott reached Mr. Campbell and he became fearful lest his zeal and youthful inexperience should lead him into serious error. He therefore decided that it would be well for his father, Thomas Campbell, to visit his field of labor and ascertain the truth concerning the state of affairs. Upon arriving, he heard Mr. Scott’s presentation of the gospel and witnessed his method of procedure with surprise and great pleasure. It at once became apparent to him that what he and his son had taught was now reduced to practice, and that the rumors that had reached him were untrue. He therefore remained in this promising field some time, and by his earnest and efficient labors gave great assistance to the work. On April 9, 1828, from New Lisbon, he wrote to his son giving his impressions of the work, as follows:
I perceive that theory and practice in religion, as well as in other things, are matters of distinct consideration. It is one thing to know the art of fishing—for instance the rod, the line, and the hook, and the bait, too; and quite another thing to handle them dextrously when thrown into the water, so as to make it take. We have spoken and long known the former (the theory), and have spoken and published many things correctly concerning the ancient gospel, its simplicity and perfect adaptation to the present state of mankind, for the benign and gracious purpose of his immediate relief and complete salvation; but I must confess that, in respect to the direct exhibition and application of it for that blessed purpose, I am at present for the first time upon the ground where the thing has appeared to be practically applied to the proper purpose. “Compel them to come in, saith the Lord, that my house may be filled.”
Mr. Scott has made a bold push to accomplish this object, by simply and boldly stating the ancient gospel, and insisting upon it; and then by putting the question generally and particularly to male and female, old and young: “Will you come to Christ and be baptized for the remission of your sins and the gift of the Holy Spirit? Don’t you believe this blessed gospel? Then come away.” This elicits a personal conversation; some confess faith in the testimony, beg time to think; others consent, give their hand to be baptized as soon as convenient; others debate the matter friendly; some go straight to the water, be it day or night, and upon the whole none appear offended. (Life of Walter Scott, pages 158, 159.)
By the end of the first year many languishing churches had been brought into living activity, many new ones had been organized, and a thousand persons had been baptized into Christ. Mr. Scott was unanimously chosen to continue in the work, and he consented, stipulating only that he should have William Hayden, a zealous young preacher and sweet singer, to assist him. But his second year was one of great conflict. By this time, those bound by sectarian traditions began to realize if Scott were allowed to continue preaching what they called “heresy” unopposed as he had been allowed to do during the preceding year, sectarianism was doomed, hence the opposition became extremely fierce. That you may have some idea of the conflict that ensued all over the country, I give a brief history of the introduction of the ancient gospel at Sharon, Pa. Just a short distance over the state line in Ohio, the Baptist churches at Warren and Hubbard had accepted it almost in a body, so generally indeed, that both houses of worship passed quietly out of the hands of the Baptists; and in the case at Warren, not only the greater part of the congregation, but the preacher also accepted the truth so ably and eloquently urged by Scott, and became himself an earnest and successful advocate of the same. Some of the Baptists had heard of the great changes that had taken place in the two churches mentioned; some of the members had even gone so far as to visit them, and could find no well-founded objections to what they had heard stigmatized as heresy; nay, it even seemed to them like the things they had read in the Bible; and some of them went so far as to sit down at the Lord’s table with them. Such an element in the church, of course, soon made itself felt. The Scriptures were closely searched, and the light began to spread. Suspicion was aroused—was the hated “heresy” about to break out among them and destroy their peace? Several were soon marked men; the views they held were assailed and loudly condemned, when some one suggested that, as it was not the custom to condemn without a hearing in ancient time, they had better send for the public advocates of the new doctrine and learn the best or worst at once. This suggestion prevailed and Scott and Bently were invited to preach at Sharon. They came and Scott preached every night for three weeks. The curiosity which at first characterized many who attended soon deepened into sincere interest, and some began to inquire, “Brethren, what shall we do?” The inspired answer was given, and, in response to the gospel invitation, several persons presented themselves and were immediately, on a confession of their faith in Christ as the Son of God, baptized.
Shortly after this meeting closed the cry was raised that what had been done was not according to “Baptist usage.” Those who had been baptized had not been required to relate an experience of grace prior to baptism, and the church had not been allowed to pass on their fitness for membership, and so they were not received as members. But there was another serious trouble that could not be so easily settled. They could refuse to receive into their fellowship those baptized by Mr. Scott; but what was to be done with those who received with gladness the message delivered by him as the word of God? Some of these were the most influential members, and to make the case more perplexing, were tolerant of the views held by the Baptists. As they had formerly held the same, they desired that the others should see as they did; but they did not attempt to force their views upon the church; they wished to hold them in peace, however, but at the same time did not want to be bound by the creed and church articles. All this class sympathized with those who had been refused membership. In their view, if the Lord, as they believed, had accepted them, why should the church reject them?
Those who were still attached to the Baptist views were of a different spirit. And they were fully determined that all who even sympathized with those whom they regarded as heretics should either repent or be excluded from their fellowship. This naturally produced serious trouble, and many of the leading members left the church and cast their lot with those endeavoring to restore the apostolic church. But the opposition only stirred the evangelists to greater zeal and power, and created for them a sympathy which opened the doors to thousands of hearts hitherto closed to their message. Like fighting fire in the stubble, the stroke of the flail only increased the flame. Throughout the country they went “turning the country upside down,” like the apostles of old. So great was their influence that, when the Mahoning Association met in 1830, it disbanded, and ceased its connection with the Baptist Church, that church having repudiated all who were set for a return to apostolic simplicity.
The three years spent by Mr. Scott in the Western Reserve; the great audiences that greeted him, and the marvelous success that crowned his labors, stimulated his fervent nature to the highest and drew from his rich soul the rarest wealth. His mind was filled with truth, and his thought was illuminated with the finest imagery. He knew the Bible as few men, and loved it with a passionate love. His life was wholly given to the Savior, and never was a sacrifice more unreservedly made. No wonder that a preacher like this should revolutionize the hearts of men.
REFORMERS IN OTHER STATES
JOHN WRIGHT
In our study so far we have learned of several independent movements, in widely separated localities, making strenuous efforts to throw off the shackles of sectarianism and to stand wholly on apostolic ground, and it is fitting that I should give a brief sketch of others.
John Wright was born in Rowan County, North Carolina, December 12, 1785. When he was about twelve years old his father moved into Powell’s Valley, Va., where he grew to manhood. From Virginia the whole family emigrated to Wayne County, Ky., where he was joined in marriage to Miss Nancy Beeler, who proved to be a most excellent helpmeet, ever ready with him to make any sacrifice for the cause of Christ. In the latter part of 1807, he moved from Kentucky into Clark’s Grant, Indiana.