Such men as John Smith, William Morton, Jeremiah Vardeman and Jacob Creath, Jr., all under the influence of the restoration movement, were the leading spirits in this meeting. The report of the action of churches with reference to the resolution was made a year later. The result showed that seven churches voted to retain the constitution, six voted to abolish it. At the meeting in 1830 these six churches were dropped from the Association, and both the North District and Tate’s Creek messengers were rejected.
In 1829 Tate’s Creek Association was under the controlling influence of the restoration movement. A minority of orthodox Baptist churches withdrew and called a meeting for the month of June, 1830, at which they drew up a bill of errors against certain preachers and churches of the Association. This Association was composed of delegates from ten of the twenty-six churches. They organized and proceeded to meet as the “Tate’s Creek Association”, and resolved to cut off correspondence with the churches that “tolerated the heresy of Campbellism”. Thus we see that the majority of this Association was in line with the effort to restore the “ancient order of things”.
The Franklin and Elkhorn Associations were, however, not friendly to the movement, though there was a strong and influential minority committed to those principles. In 1829 Franklin Association adopted decrees rejecting as heretical all those who sought to return to apostolic Christianity and all churches were warned not to harbor any such errors. The Elkhorn Association at its meeting in 1830 dropped from further correspondence two churches, and refused to recognize the messengers from the North District, thus excluding from Baptist fellowship eighteen churches and 1,427 members.
The Russell Creek and South Concord Associations took action against “Campbellite heresy”, the latter passing a resolution advising all churches to lock their doors against “the followers of Alexander Campbell, who deny the agency of the Spirit”. Very few of the Kentucky Baptist Associations escaped the influence of the effort to return to primitive Christianity.
The success of the movement only increased the bitterness and hate of the opposition. No longer satisfied with misrepresentation, and with closing the doors of their meeting places against Smith, the leaders of the Baptist churches formulated measures for the forcible expulsion of all who gave heed to the teaching of Smith and his co-workers. As this purpose spread from church to church and from association to association, Smith threw himself fearlessly into the breach, and with his rugged eloquence sought to stay any attempt at disruption, and to preserve the peace and order of religious society. As the heat of this controversy grew intense, his genial spirit and good-fellowship were only the more manifest. In the excitement of the times he alone was calm. Amidst the cloud of angry faces that often denied him a hearing, his countenance alone was lit up with a friendly smile. When the doors were locked against him by some unfriendly hand, he would speak to those who gathered to hear him on such occasions in the woods, refusing to sanction any act of violence by which admittance might be gained. Though from this time in the thickest of the fight, he was a man of peace; and while others “gnashed on him with their teeth”, he only replied in pleasantries. The principles for which he now contended were the right of free speech and private judgment. As railing accusations were brought against him and those who shared his views, he would usually seek the opportunity of replying, but was invariably refused the simple privilege claimed.
The effort of John Smith, therefore, to maintain the unity of the Baptist Church on the broad platform which he had framed for himself was soon found unavailing. The unyielding policy of those who were antagonistic to apostolic Christianity was to deny fellowship to those who joined in the search to learn the way of the Lord more perfectly. “Seek first to reclaim these reformers from their error”, was the method now suggested; “if your efforts should fail, invite them to leave you, and to practice their reformation to themselves. If they will not go at your request, separate them from you in the best way you can.”
Henceforth his whole energy and strength were consumedin setting in order the things lacking and strengthening the faith of the brethren. At this time there were about eight thousand intelligent, pious men and women in the State standing with Smith. During the winter and spring of 1831 he gave himself unreservedly to the rejected churches of the old North District Association, organizing them after the New Testament model, and pressing the claims of the primitive Gospel of larger conquest.
Inasmuch as the name of Walter Scott is inseparably linked with the movement to restore apostolic Christianity, I now give a sketch of his life and work. He was born in Dumfriesshire, Scotland, October 31, 1796. He was carefully trained in the Scotch Presbyterian Church by his mother. At the very early period in his life he gave evidence of a decided talent. Though the resources of the family were only moderate, his watchful parents gave him every educational advantage, the mother praying that the church might enjoy the service of his rare gift of mind and heart. The Scotch family of the old school sought no greater honor than to have a son at the university. Though a collegiate education at that time was regarded within the reach of the sons of the wealthy only, in his devoted family the slender resources were so husbanded as to enable Walter, after a preparatory course at the academy, to enter the University of Edinburgh. Here he pursued his studies with a zeal and success that fully justified the labors and sacrifices of his parents. After completing his university course, while casting about for a place to plant his feet and enter the service of his race, an unexpected turn of affairs changed the channels of his life. His mother’s brother, George Innis, had some years before emigrated to this country, and by faithfulness and integrity advanced himself to a place of responsibility in the governmental service in New York City. Anxious to assist his relatives still in Scotland, he wrote his sister to send one of her sons, promising what assistance he could render in his advancement. Walter, as the best fitted by education for the opportunities of a new country, was the one selected to go; and as the plan was in perfect harmony with his own wishes, he at once started on the voyage, reaching New York on July 7, 1818, and on his arrival was kindly welcomed by his uncle, through whose influence he soon obtained a positionas Latin tutor in a classical academy, for which he was eminently qualified. But in this position he did not long remain. He had made some acquaintances in the city, and from them heard glowing reports of the West, as all the region beyond the Allegheny Mountains was then called; and had resolved to see for himself the land of which he had heard so much. On foot, with a light heart and a light purse, with a young man about his own age as a traveling companion, he set out for the regions beyond. After a long journey he reached Pittsburgh in the early spring of 1819. He sought employment, and soon had the good fortune to fall in with George Forrester, a fellow countryman, and the principal of an academy, by whom he was immediately engaged as an assistant in his school. Somewhat to the surprise of young Scott, he soon made the discovery that his employer, though a deeply religious man, differed very much in his views from those which he himself had been taught to regard as true. Mr. Forrester’s peculiarity consisted in making the Bible his only authority and guide in religious matters, while Scott had been trained to regard the Presbyterian Standards as the true and authoritative exposition and summary of Bible truth.
Mr. Forrester had been trained under the Haldanes of Scotland before coming to this country, and had in connection with his school duties, built up a small congregation who shared his views. Differing, as they did, they were, nevertheless, both lovers of the truth, and the frequent and close examinations which they made of the Scriptures resulted in convincing Scott that human standards in religion were, like their authors, imperfect; and in impressing him deeply with the conviction that the Word of God is the only true and sure guide. Better soil for the planting was not to be found than that presented in the heart of Walter Scott. He was a sincere truth seeker. He loved the Bible and was ready to accept whatever it clearly taught. No sooner, therefore, did he learn of this new religious movement than he set about diligently to test the correctness ofhis employer’s views. Together they made an earnest, prayerful search of the Scriptures. Often, after the labors of the day had closed in the school room, they would prosecute their examinations of the Scriptures far into the night; not in the spirit of controversy, however, but with an earnest desire to know the will of God, and a determination to follow wherever his Word, the expression of his will, should lead.
The result of this painstaking search was that in a few weeks he turned his back upon his past religious training, convinced that human standards of belief were without the sanction of God’s Word. This conclusion was not reached without much anguish of spirit. He further discovered that though he had adhered, in all strictness, to the church traditions, he had not obeyed some of the important commands of the Bible. Among his first discoveries, in his conscientious search of truth, was the absence of scriptural authority for infant baptism, and his need of personal obedience to a command so repeatedly enforced as that of baptism into Christ. He, therefore, announced his purpose to reject all authority but that of Christ, and in obedience to the divine command he was immersed by Mr. Forrester and immediately entered into hearty co-operation with the small congregation planted by Mr. Forrester.
He at once proved himself a valuable addition to this struggling congregation. Although he did not immediately take a public part in the services, his genial presence, zealous devotion, and Christian culture were an inspiration to the whole congregation. He humbly accepted the position of learner, continued his diligent search of the Scriptures and rejoiced in his new-found faith. In the meantime Mr. Forrester, desiring to devote himself exclusively to religious work, turned over the management of the school to his talented assistant.
Mr. Scott’s original methods of instruction, his pleasing manner and faultless character won for his school a wide reputation and patronage. Had success in this line been the goal of his ambition, his situation would have proved eminently satisfactory; but this was not his ambition. Themore he studied the Bible the more he felt drawn toward the ministry of the Word. A new world of religious truth was gradually unfolding before him. He soon found that even his teachers in this new religious school but partially apprehended the divine purpose and method in the world’s salvation. From his study of the Bible, especially Acts of Apostles, which now enlisted his attention, the plan of redemption began to take form in his mind. Conversion had always been a perplexing subject to him, but in the light of this book all mystery fled. He now found that all who heard, believed and obeyed the glad message of salvation were filled with peace and joy in believing.
While pursuing this line of investigation a small tract, sent out by an obscure congregation in New York, fell into his hands. The views expressed in it so perfectly coincided with those he now held that he determined to get acquainted with its authors, feeling that such an association would add greatly to his Christian knowledge. He, therefore, at once severed his connection with the school and set out in search for more light upon the great religious problems that now consumed his thought. The visit proved a keen disappointment. He found the practice of the church much different from what he had been led to expect from their publication. So after a short sojourn in the city, with a heavy heart he continued his journey, visiting Baltimore and Washington, in each of which he had learned of small congregations of independent believers; but these visits only added to his disappointment. These early attempts at religious reformation were not always successful and frequently resulted in a caricature of the thing attempted. In describing his fruitless journey he said:
I went thither, and having searched them up I discovered them to be so sunken in the mire of Calvinism that they refused to reform; and so finding no pleasure in them I left them. I then went to the Capitol, and, climbing up to its lofty dome, I sat myself down, filled with sorrow at the miserable desolation of the Church of God.
I went thither, and having searched them up I discovered them to be so sunken in the mire of Calvinism that they refused to reform; and so finding no pleasure in them I left them. I then went to the Capitol, and, climbing up to its lofty dome, I sat myself down, filled with sorrow at the miserable desolation of the Church of God.
His drooping spirit was cheered by his return to Pittsburgh, after a journey on foot of three hundred miles. He received a warm welcome from those who had learned histrue worth, and, as a suitable successor in the school room had not been found, a handsome salary was pledged to secure his services once more. Broken in spirit and purse, he accepted the position and continued in the management of the school for several years with remarkable success. But his chief delight now was to minister to the little church, which, deprived of its leader by the sudden death of Mr. Forrester, looked to him for leadership. This period marks his growth in spiritual things. His reverence for Christ and his Word led to the constant study of the Bible. His chief delight was in the Holy Scriptures. It was in these hours with the Spirit of truth that he made the final dedication of himself to God, promising “that if he, for Christ’s sake, would grant him just and comprehensive views of his religion he would subordinate all his present and future attainments to the glory of his Son and his religion.”
It was while thus engaged singlehanded in working out the problem of human redemption as revealed in the Word of God that he first met Alexander Campbell, with whom his own history and efforts in the future were to be so intimately blended. They possessed many elements in common, had been reared in the same school of religious thought, had been driven by the same burning thirst for truth to the Bible, and through its message were led to pursue a similar path in their search for acceptance with God. The following, from the pen of Dr. Richardson, beautifully presents the predominating characteristics in contrast at the time of their first meeting:
The different hues in the characters of these two eminent men were such as to be, so to speak, complimentary to each other, and to form, by their harmonious blending, a completeness and a brilliancy which rendered their society, peculiarly delightful to each other. Thus, while Mr. Campbell was fearless, self-reliant and firm, Mr. Scott was naturally timid, diffident and yielding; and, while the former was calm, steady and prudent, the latter was excitable, variable and precipitate. The one, like the north star, was ever in position, unaffected by terrestrial influences; the other, like the magnetic needle, was often disturbed and trembling on its center, yet ever returningor seeking to return to its true direction. Both were nobly endowed with the powers of higher reason—a delicate self-consciousness, a decided will and a clear conception of truth. But, as it regards the other departments of the inner nature, in Mr. Campbell the understanding predominated, in Mr. Scott the feelings; and, if the former excelled in imagination, the latter was superior in brilliancy of fancy. If the tendency of one was to generalize, to take wide and extended views and to group a multitude of particulars under a single head or principle, that of the other was to analyze, to divide subjects into their particulars and consider their details.... In a word, in almost all those qualities of mind and character, which might be regarded differential or distinctive, they were singularly fitted to supply each other’s wants and to form a rare and delightful companionship. (Memoirs of A. Campbell, Vol. 1, p. 510.)
The different hues in the characters of these two eminent men were such as to be, so to speak, complimentary to each other, and to form, by their harmonious blending, a completeness and a brilliancy which rendered their society, peculiarly delightful to each other. Thus, while Mr. Campbell was fearless, self-reliant and firm, Mr. Scott was naturally timid, diffident and yielding; and, while the former was calm, steady and prudent, the latter was excitable, variable and precipitate. The one, like the north star, was ever in position, unaffected by terrestrial influences; the other, like the magnetic needle, was often disturbed and trembling on its center, yet ever returningor seeking to return to its true direction. Both were nobly endowed with the powers of higher reason—a delicate self-consciousness, a decided will and a clear conception of truth. But, as it regards the other departments of the inner nature, in Mr. Campbell the understanding predominated, in Mr. Scott the feelings; and, if the former excelled in imagination, the latter was superior in brilliancy of fancy. If the tendency of one was to generalize, to take wide and extended views and to group a multitude of particulars under a single head or principle, that of the other was to analyze, to divide subjects into their particulars and consider their details.... In a word, in almost all those qualities of mind and character, which might be regarded differential or distinctive, they were singularly fitted to supply each other’s wants and to form a rare and delightful companionship. (Memoirs of A. Campbell, Vol. 1, p. 510.)
They at once recognized in each other kindred spirits and joined hands, and, with Thomas Campbell, formed a trio of unsurpassed genius, eloquence and devotion to truth.
The turning point in the life of Walter Scott came in 1827, when Alexander Campbell, on the way to the annual meeting of the Mahoning Association, visited him at his home in Steubensville, Ohio, and prevailed upon him to attend the meeting at New Lisbon. Scott, though not a member of the Association, was chosen evangelist.
The Association was organized in 1820 and was composed of ten Baptist churches. The number was doubled later, seventeen of whom were represented at the New Lisbon meeting. These churches in the main were in eastern Ohio, near the Pennsylvania line, and between the Ohio River and Lake Erie, and were known as the Western Reserve. One of the churches—Wellsburg—was in Virginia. Spiritually they were almost dead. This, perhaps, was the result of extreme Calvinistic teachings and their elaborate man-made creeds. At this association fifteen churches reported only thirty-four baptisms, and eleven of these were at Wellsburg, the church home of Alexander Campbell.
The new evangelist threw the full force of his ardent nature into the work. He had long been an earnest, faithful, and prayerful student of the Word of God. He had drunk deep into its spirit, and became fully convinced of the weaknessand inefficiency of modern systems, in all of which “there seemed to be a link wanting to connect an avowed faith in Christ with an immediate realization of the promises of the gospel. These seemed placed at an almost infinite distance from the penitent, bowed down under a sense of guilt, and longing for some certain evidence of acceptance, which he often vainly sought in the special spiritual illuminations upon which men were taught to rely.”
The Association had imposed upon him no particular course whatever, and it was his duty, therefore, to consider how the proclamation of the gospel could be rendered most effective for the conversion of sinners.
In view of all the circumstances, this was a very difficult and perplexing question with which to grapple. He was aware of the fact that Mr. Campbell had spoken of baptism in his debate with McCalla as a pledge of pardon, but in this point of view it was, as yet, contemplated onlytheoretically. However, his knowledge of the Scriptures led him to think that baptism was in some way intimately connected with the personal enjoyment of the blessings of the gospel, but as yet he was unable to perceive just what position it occupied in relation to other requirements.
After a more diligent and prayerful study of the Word of God, and many conferences with other pious and godly men, it became clear to Scott that the Gospel contained facts to be believed, commands to be obeyed, and promises to be enjoyed. But in its specific application it was five-fold: (1) Faith to change the heart; (2) Repentance to change the life; (3) Baptism to change the state; (4) Remission of sins to cleanse from guilt; (5) The gift of the Holy Spirit to help in the Christian life and make one a partaker of the divine nature. This arrangement of these items was so manifestly in harmony with the Scriptures that he was transported with the discovery. The key of knowledge was now in his possession. The things that before were dark and perplexing were now clear and he resolved to preach the same Gospel preached by inspired men, and to preach it in the same way. From his present viewpoint the Word of God was for the salvation of the world, and the inspired teachers made no mistake in their method of preaching it.This was a bold and novel thing to do, but he believed it to be right, and he had the courage of his convictions, and proceeded to do it.
Fearing that he might give cause of offense to the churches which had employed him, he sent an appointment outside the limits of the Association, and with some misgivings, but in an earnest and interesting manner, laid before the audience his analysis of the Gospel, and at the close he gave a formal invitation to any one so disposed to come forward, confess his faith in Christ and be baptized for the remission of sins; but no one came. To his audience this was like the proclamation of a new religion, so different did it seem from the orthodoxy of the day. They regarded him as an amiable but deluded enthusiast, and looked upon him with wonder, pity, and even scorn. This result was not unexpected, for the whole community was filled with the idea that something supernatural had to occur before any one could become a fit subject for baptism. Instead of giving way to this traditional prejudice, he said to himself “This way is of God, and ought to succeed, and with his help it shall.” He was right, and God gave him success, as he gives to all such men. He accordingly announced that he would deliver a series of discourses on the Ancient Gospel at New Lisbon, Ohio, the place at which he had been selected as evangelist by the Association a few months before. Here he was to witness the removal of the barriers and the triumph of the cause that was so near his heart.
When he arrived on Sunday to begin the series of meetings every seat in the building was literally packed, soon even standing room was at a premium, and the doorway was blocked up by the eager throng. Scott was just the man to be moved to the highest point by such an occasion. The following is a vivid description of the events of that day:
His theme was the confession of Peter, “Thou art the Christ, the Son of the living God” (Matt. 16:16), and the promise which grew out of it, that he should have entrusted to him the keys of the kingdom of heaven. The declaration of Peter was a theme upon which he had thought for years; it was a fact which he regarded the four gospels was written to establish; to which type and prophecy had pointed in all the ages gone by; which the Eternal Father had announced fromheaven when out of the waters of Jordan and the Spirit descended and abode upon him, and which was repeated again amid the awful grandeur and solemnity of the transfiguration scene. He then proceeded to show that the foundation truth of Christianity was the divine nature of the Lord Jesus—the central truth around which all others revolved, and from which they derived their efficacy and importance—and that the belief of it was calculated to produce such love in the heart of him who believed as would lead him to true obedience to the object of his faith and love. To show how that love and faith were to be manifested, he quoted the language of the great commission (Matt. 28:18-20; Mark 16:15,16), and called attention to the fact that Jesus had taught his apostles “that repentance and remission of sins should be preached in his name unto all the nations, beginning from Jerusalem” (Luke 24:47). He then led his hearers to Jerusalem on the memorable Pentecost and bade them listen to an authoritative announcement of the law of Christ, now to be made known for the first time by Peter to whom Christ had promised to give the keys of the kingdom of heaven (Matt. 16:16), which he represented as meaning the conditions upon which the guilty might find pardon at the hands of the risen, ascended, and glorified Son of God, and enter his kingdom.After a rapid yet graphic review of Peter’s discourse, he pointed out its effect on those that heard him, and bade them mark the inquiry which a deep conviction of the truth they had heard forced from the lips of the heart-pierced multitudes, who, in their agony at the discovery that they had put to death the Son of God, their own long-expected Messiah, “said unto Peter and the rest of the apostles, Brethren, what shall we do?” and then with flashing eyes and impassioned manner, as if he fully realized that he was but re-echoing the words of one who spake as the Spirit gave him utterance, he gave the reply, “Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Spirit.” He then, with great force and power, made his application; he insisted that the conditions were unchanged, that the Word of God meant what it said, and that to receive and obey it was to obey God and to imitate the example of those who, under the preaching of the apostles, gladly accepted the gospel message. His discourse was long, but his hearers marked not the flight of time. The Baptists forgot, in admiration of its scriptural beauty and simplicity, that it was contrary to much of their own teaching and practice; some of them who had been, in a measure, enlightened before, rejoiced in the truth the moment they perceived it; to others, who had long been perplexed by the difficulties and contradictions of the discordant views of the day, itwas light like light to weary travelers long benighted and lost.The man of all others, however, in that community who would most have delighted in and gladly accepted those views, so old and yet so new, was not there, although almost in hearing of the preacher, who, with such eloquence and power, was setting forth the primitive gospel. This was William Amend, a pious, God-fearing man, a member of the Presbyterian Church, and regarded by his neighbors as an “Israelite indeed.” He had for some time entertained the same views as those Mr. Scott was then preaching in that place for the first time, but was not aware of the fact that any one agreed with him. He was under the impression that all the churches—his own among the number—had departed from the plain teachings of the Word of God. He had discovered, some time before, that infant baptism was not taught in the Bible, and, consequently, that he was not a baptized man; the act of baptism seemed also to him to have been changed, and he sought his pastor, and asked to be immersed. His pastor endeavored to convince him that he was wrong, but finding that he could not be turned from his purpose, he proposed to immerse him privately, lest others of his flock might be unsettled in their minds by his so doing, and closed by saying that baptism was not essential to salvation. Mr. Amend regarded everything that Christ had ordained as being essential, and replied that he should not immerse him at all; that he would wait until he found a man who believed the gospel, and who could, without any scruple, administer the ordinance as he conceived it to be taught in the New Testament.He was invited a day or two before to hear Mr. Scott, but knowing nothing of his views, he supposed that he preached much as others did, but agreed to go and hear him. It was near the close of the services when he reached the Baptist Church and joined the crowd at the door, who were unable to get into the house. The first sentence he heard aroused and excited him; it sounded like the gospel which he had read with such interest at home, but never had heard from the pulpit before. He now felt a great anxiety to see the man who was speaking so much like the oracles of God, and pressed through the throng into the house.Mr. Dibble, the clerk of the church, saw him enter, and knowing that he had been seeking and longing to find a man who would preach as the Word of God read, thought within himself, “Had Mr. Amend been here during all this discourse I feel sure that he would have found what he has so long sought in vain. I wish the preacher would repeat what he said before he came in.” Greatly to his surprise Mr. Scott did give a brief review of the various points of his discourse, insisting that the Word of God meant what it said, and urging his hearersto trust that Word implicitly. He rehearsed again the Jerusalem scene, called attention to the earnest, anxious cry of the multitude, and the comforting reply of the apostle, “Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Spirit.” He invited any one present who believed with all his heart to yield to the terms proposed in the words of the apostle, and show by a willing obedience his trust in the Lord of life and glory. Mr. Amend pressed his way through the crowd to the preacher and made known his purpose; made a public confession of his faith in Jesus Christ as the Son of the living God and expressed his desire to obey him, at once, and on the same day, in a beautiful, clear stream which flows on the southern border of the town, in the presence of a great multitude, he was baptized in the name of Jesus Christ for the remission of sins. (Life of Walter Scott, pages 104-108.)
His theme was the confession of Peter, “Thou art the Christ, the Son of the living God” (Matt. 16:16), and the promise which grew out of it, that he should have entrusted to him the keys of the kingdom of heaven. The declaration of Peter was a theme upon which he had thought for years; it was a fact which he regarded the four gospels was written to establish; to which type and prophecy had pointed in all the ages gone by; which the Eternal Father had announced fromheaven when out of the waters of Jordan and the Spirit descended and abode upon him, and which was repeated again amid the awful grandeur and solemnity of the transfiguration scene. He then proceeded to show that the foundation truth of Christianity was the divine nature of the Lord Jesus—the central truth around which all others revolved, and from which they derived their efficacy and importance—and that the belief of it was calculated to produce such love in the heart of him who believed as would lead him to true obedience to the object of his faith and love. To show how that love and faith were to be manifested, he quoted the language of the great commission (Matt. 28:18-20; Mark 16:15,16), and called attention to the fact that Jesus had taught his apostles “that repentance and remission of sins should be preached in his name unto all the nations, beginning from Jerusalem” (Luke 24:47). He then led his hearers to Jerusalem on the memorable Pentecost and bade them listen to an authoritative announcement of the law of Christ, now to be made known for the first time by Peter to whom Christ had promised to give the keys of the kingdom of heaven (Matt. 16:16), which he represented as meaning the conditions upon which the guilty might find pardon at the hands of the risen, ascended, and glorified Son of God, and enter his kingdom.
After a rapid yet graphic review of Peter’s discourse, he pointed out its effect on those that heard him, and bade them mark the inquiry which a deep conviction of the truth they had heard forced from the lips of the heart-pierced multitudes, who, in their agony at the discovery that they had put to death the Son of God, their own long-expected Messiah, “said unto Peter and the rest of the apostles, Brethren, what shall we do?” and then with flashing eyes and impassioned manner, as if he fully realized that he was but re-echoing the words of one who spake as the Spirit gave him utterance, he gave the reply, “Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Spirit.” He then, with great force and power, made his application; he insisted that the conditions were unchanged, that the Word of God meant what it said, and that to receive and obey it was to obey God and to imitate the example of those who, under the preaching of the apostles, gladly accepted the gospel message. His discourse was long, but his hearers marked not the flight of time. The Baptists forgot, in admiration of its scriptural beauty and simplicity, that it was contrary to much of their own teaching and practice; some of them who had been, in a measure, enlightened before, rejoiced in the truth the moment they perceived it; to others, who had long been perplexed by the difficulties and contradictions of the discordant views of the day, itwas light like light to weary travelers long benighted and lost.
The man of all others, however, in that community who would most have delighted in and gladly accepted those views, so old and yet so new, was not there, although almost in hearing of the preacher, who, with such eloquence and power, was setting forth the primitive gospel. This was William Amend, a pious, God-fearing man, a member of the Presbyterian Church, and regarded by his neighbors as an “Israelite indeed.” He had for some time entertained the same views as those Mr. Scott was then preaching in that place for the first time, but was not aware of the fact that any one agreed with him. He was under the impression that all the churches—his own among the number—had departed from the plain teachings of the Word of God. He had discovered, some time before, that infant baptism was not taught in the Bible, and, consequently, that he was not a baptized man; the act of baptism seemed also to him to have been changed, and he sought his pastor, and asked to be immersed. His pastor endeavored to convince him that he was wrong, but finding that he could not be turned from his purpose, he proposed to immerse him privately, lest others of his flock might be unsettled in their minds by his so doing, and closed by saying that baptism was not essential to salvation. Mr. Amend regarded everything that Christ had ordained as being essential, and replied that he should not immerse him at all; that he would wait until he found a man who believed the gospel, and who could, without any scruple, administer the ordinance as he conceived it to be taught in the New Testament.
He was invited a day or two before to hear Mr. Scott, but knowing nothing of his views, he supposed that he preached much as others did, but agreed to go and hear him. It was near the close of the services when he reached the Baptist Church and joined the crowd at the door, who were unable to get into the house. The first sentence he heard aroused and excited him; it sounded like the gospel which he had read with such interest at home, but never had heard from the pulpit before. He now felt a great anxiety to see the man who was speaking so much like the oracles of God, and pressed through the throng into the house.
Mr. Dibble, the clerk of the church, saw him enter, and knowing that he had been seeking and longing to find a man who would preach as the Word of God read, thought within himself, “Had Mr. Amend been here during all this discourse I feel sure that he would have found what he has so long sought in vain. I wish the preacher would repeat what he said before he came in.” Greatly to his surprise Mr. Scott did give a brief review of the various points of his discourse, insisting that the Word of God meant what it said, and urging his hearersto trust that Word implicitly. He rehearsed again the Jerusalem scene, called attention to the earnest, anxious cry of the multitude, and the comforting reply of the apostle, “Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Spirit.” He invited any one present who believed with all his heart to yield to the terms proposed in the words of the apostle, and show by a willing obedience his trust in the Lord of life and glory. Mr. Amend pressed his way through the crowd to the preacher and made known his purpose; made a public confession of his faith in Jesus Christ as the Son of the living God and expressed his desire to obey him, at once, and on the same day, in a beautiful, clear stream which flows on the southern border of the town, in the presence of a great multitude, he was baptized in the name of Jesus Christ for the remission of sins. (Life of Walter Scott, pages 104-108.)
From that day the meeting continued with increasing interest. Seventeen persons, “hearing, believed, and were baptized.” The whole community was aroused and began to search the scriptures, some in the same spirit of the Bereans of old to see whether these things were so; others with no higher purpose than to file objections to that which was so boldly proclaimed, and many of these were forced to admit that if the teaching were false the Bible could not be true, for the preacher could read everything that was demanded from the Word of God.
It was a fortunate thing that a man with such an unsullied character and reputation as that of Mr. Amend should be the first to render obedience to the apostolic teaching at New Lisbon. He was a man with more than ordinary intelligence, and his scriptural knowledge was far beyond that of most men in his station in life. His action was not the result of an impulse produced by Mr. Scott’s discourse, for that he had not heard; but from a careful study of the Word of God. He was not aware of the fact that there was another person in the world who held similar views to his own.
Although Mr. Scott was pleased with the initial success, it was still a mystery to him why his first discourse had failed to convince any one, and that at the close of the second, Mr. Amend, who had heard neither of them, should come forward so intelligently; hence he wrote a letter requesting himto state the facts which induced him to respond to the invitation so promptly, to which he replied:
Now, my brother, I will answer your questions. I was baptized November 18, 1827, and I will relate to you a circumstance which occurred a few days before that date. I had read the second chapter of Acts when I expressed myself to my wife as follows: “Oh, this is the gospel—this is the thing we wish—remission of our sins! Oh, that I could hear the gospel in these same words—as Peter preached it! I hope I shall some day hear it; and the first man I meet who will preach the gospel thus, with him will I go.” So, my brother, on the day you saw me come into the meeting-house, my heart was open to receive the Word of God, and when you cried, “The scriptures no longer shall be a sealed book. God means what he says. Is there any man who will take God at his word, and be baptized for the remission of sins?” at that moment my feelings were such that I could have cried out, “Glory to God! I have found the man for whom I have long sought.” So I entered the kingdom where I readily laid hold of the hope set before me. (Life of Walter Scott, page 113.)
Now, my brother, I will answer your questions. I was baptized November 18, 1827, and I will relate to you a circumstance which occurred a few days before that date. I had read the second chapter of Acts when I expressed myself to my wife as follows: “Oh, this is the gospel—this is the thing we wish—remission of our sins! Oh, that I could hear the gospel in these same words—as Peter preached it! I hope I shall some day hear it; and the first man I meet who will preach the gospel thus, with him will I go.” So, my brother, on the day you saw me come into the meeting-house, my heart was open to receive the Word of God, and when you cried, “The scriptures no longer shall be a sealed book. God means what he says. Is there any man who will take God at his word, and be baptized for the remission of sins?” at that moment my feelings were such that I could have cried out, “Glory to God! I have found the man for whom I have long sought.” So I entered the kingdom where I readily laid hold of the hope set before me. (Life of Walter Scott, page 113.)
Within three weeks after the close of the meeting at New Lisbon, Mr. Scott returned and found the interest there greater than when he left, and seven others were baptized. Soon after this he visited there again, and baptized more than thirty others. The members of the Baptist Church gladly accepted the truth, and resolved that thenceforth the Bible should be their only rule of faith and practice.
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 PhiladelphiaConfession 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.)
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 thecustom 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 theopposition 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.
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.
In August, 1808 he and his wife were baptized by William Summers, and they immediately united with the BaptistChurch, and in the latter part of the same year he began to preach. This was long before the current Reformation was heard of by the inhabitants of the West. He was, therefore among the very first to break the stillness of Indiana’s forest with the glad tidings of salvation. In January, 1810, he moved to Blue River, four miles south of Salem, and was shortly afterwards joined by his father, where they organized a congregation of Free-Will Baptists. They exerted great influence in behalf of Christianity, and it was not long until they had organized ten Baptist Churches which they organized into what was called Blue River Association.
From the very first, John Wright was of the opinion that all human creeds were heretical and schismatical, and in that region there has not come after him a more persistent contender for the word of God as the only and all-sufficient rule of faith and practice. He labored to destroy all divisions and promote union among all professed followers of the Lord; and in this difficult and most important service he was very successful. Though at first he tolerated the name Baptist, he afterwards waged a war of extermination against all party names. This war was declared in the year 1819, when he offered at the church at Blue River a resolution in favor of discarding all party names. As individuals, he contended that they should be called “friends,” “disciples,” “brethren,” “saints,” “Christians;” and, as a body, “Church of Christ,” or “Church of God.” He opposed the term “Christian” as applied to the church, because it is not so applied in the writings of the apostles.
The resolution was adopted, and, having agreed, also, to lay aside their speculative opinions and contradictory theories, they were prepared to plead consistently for Christian union, and to invite others to stand with them upon the one broad and sure foundation. They then began in earnest the work of reformation, and with such success that by the year 1821 there was not a Baptist Church in all that region.
About this time a spirited controversy over the subject of Trine Immersion was being waged among the Tunkers, of whom there were fifteen congregations in that section of country. The leading spirits in opposition to that doctrinewere Abram Kern, of Indiana, and Peter Hon, of Kentucky. At first they contended against great odds, but so many of their opponents finally surrendered that they finally gained a decisive victory in favor of one immersion. At the close of the contest, while both parties were exhausted by the conflict, Mr. Wright recommended to his brethren that they should send a letter to the Annual Conference of the Tunkers, proposing a union of the two bodies on the Bible alone. The letter was written and John Wright, his brother, Peter, and several others, were appointed as messengers to convey it to the conference and there advocate the measures it proposed. So successful was the effort that at the first meeting the union was permanently formed.
About the same time Mr. Wright proposed a correspondence with the Newlights, for the purpose of forming with them a more perfect union. He was appointed to conduct the correspondence on the part of his brethren, which he did with so much ability and discretion, that a joint meeting was assembled at Edinburg, where the union was readily consummated.
A few years subsequent to this, the work of reformation began to progress rapidly among the Regular Baptists of the Silver Creek Association. This was directly through the influence of Absolom and J. T. Littell, and Mordecai Cole, the leading spirits of that locality. Through their teaching hundreds of individuals and some whole churches renounced all human creeds and boldly took a stand on the Bible alone. But still there was a shyness existing between them and those who had done the same thing under the labors of Mr. Wright. The former having held Calvinistic opinions, stood aloof through fear of being called Arians; while the latter feared to make any advances lest they should be stigmatized as “Campbellites.” Thus the two parties stood when Mr. Wright became their mediator communicating the sentiments of each to the other. By this means it was soon ascertained that they were all endeavoring to preach and practice the same thing. The only important difference between them was in regard to the design of baptism, and on this point Mr. Wright yielded as soon as he was convinced of his error.This move resulted in the permanent union of these two large and influential bodies of believers. In consequence of this effort at peace making, more than three thousand united in the bonds of peace, agreeing to stand together on the one foundation and to forget all minor differences in their devotion to the great interests of the Redeemer’s kingdom. This was the greatest achievement of Mr. Wright’s long and eventful life; and he deserves to be held in high esteem for his love of truth, for his moral courage in carrying out his convictions of right, and for the meek and affectionate spirit which gave him such power in leading people out of sectarianism and uniting them together in the bonds of love in Christ Jesus.
The parents of Herman Christian Dasher came to this country from Salzburg, Germany, to escape the persecution of the Roman Catholic Church, and located near Savannah, Georgia. They were Lutherans and had Herman christened in infancy and brought up in that faith. When he arrived at manhood and began to be impressed with the importance of uniting with a church, and of living the Christian life, he was deeply perplexed by the existence, and by the proclaiming of so many contradictory doctrines. Fortunately, instead of becoming an infidel, as so many do under like circumstances, he turned to the Holy Scriptures for light. He soon became thoroughly convinced that immersion is baptism, and that affusion is not, and that therefore he ought to be immersed.
He could not cast his lot with the Baptists, as he could not tell an experience of grace which they required, for he had seen no marvelous light, neither had he heard any marvelous sounds. He was by no means convinced “that God had for Christ’s sake forgiven his sins,” though he did not then understand the doctrine of baptism for remission of sins, as he afterwards did; nor did he think that God demanded any such experience as a prerequisite to baptism and church membership. But he desired most earnestly to become a Christian, believing in his heart that Jesus is the Christ the Son of the living God, the Savior of sinners.