S might have been expected, the labors and success of Scott aroused great inquiry and opposition, and the wildest rumors were circulated with regard to the course he pursued, the great peculiarity of which was, that it differed widely from that which had hitherto been the rule in all attempts at conversion. Many supposed that, in connecting baptism in some way with the remission of sins, that he attributed to water a virtue kindred to the blood of Christ, and therefore concluded that all the sinner had to do was to be immersed, while he really regarded it as an act of obedience expressive of perfect trust in Christ for pardon, as an acceptance of the offer made in the gospel to all who truly believed and turned away from their sins.

      The Anxious-seat of the Presbyterians, the Mourning-bench of the Methodists, and the Experience of the Baptists, all had the same object in view, and had usurped the place, in a great measure, of Christian baptism. This was admitted very near the times of which we write, by the Rev. Dr. Finney,^a an eminent Congregationalist, in urging the necessity of the anxious-seat to bring the mind up to the acting point, in the following language: "The Church has always [155] felt it necessary to have something of this kind to answer this purpose. In the days of the apostles baptism answered this purpose. The gospel was preached to the people, and then all who were willing to be on the side of Christ were called on to be baptized. It held the precise place that the anxious-seat does now, as a public manifestation of their determination to be Christians." The Rev. Doctor, with singular unconsciousness of the destructive nature of his argument, condemns those who would stand up, or lean their heads on the pew before them, to signify their willingness to be Christians, as attempting to evade their duty by substituting these acts for that of coming to the anxious-seat, forgetting that he had made the admission, virtually, that coming to the anxious-seat was an evasion of baptism, which was required under the teachings of the apostles.

      Elder Scott, some time after this, explained his views of the nature of baptism in some remarks made on the following extract from Bishop Hobart,^b of New York, in regard to this matter. The words of the Bishop are:

      "In this church the body which derives life, strength, and salvation from Christ its head, baptism was instituted as the sacred rite of admission. In this regenerating ordinance, fallen man is born again from a state of condemnation to a state of grace. He obtains a title to the presence of the Holy Spirit; to the forgiveness of sins; to all those precious and immortal blessings which the blood of Christ purchased.

      "Wherever the gospel is promulgated, the only mode which we can be admitted into covenant with God; [156] the only mode through which we can obtain a title to those blessings and privileges which Christ has purchased for his mystical body, the church, is the sacrament of baptism. Repentance, faith, and obedience, will not of themselves be effectual to our salvation. We may sincerely repent of our sins, heartily believe the gospel; we may walk in the path of holy obedience, but until we enter into covenant with God by baptism, and ratify our vows of allegiance and duty at the holy sacrament of the Supper--commemorate the mysterious sacrifice of Christ--we can not assert any claim to salvation."^c

      Upon which Scott comments as follows:

      "The excellent Bishop makes baptism the rite of admission to the Christian church, regeneration, a title to remission and the Holy Spirit, and to all the precious things of Christ. He says it is the only mode of covenanting with God; the only mode of obtaining Christian blessings and privileges, without which we can not assert any claim to salvation. Now, in all this where is it that the Bishop is at fault? Is not baptism the rite of admission? Or are men in the Christian church antecedently to their baptism? Does not the Son of the Eternal protest that, unless we are 'born of water and spirit' we can not enter into his kingdom? And is this regeneration which the Bishop speaks of a higher and more sacred mystery in the Christian institute than 'being born again?' Or are they not the same thing? Surely they are the very same thing. Does any one know any other mode appointed for poor sinful, fallen man, to covenant with his God, and obtain a right to the privileges of Christianity? We know none; and believe that, when preceded by faith and repentance, baptism is all that the Bishop says it is; and with the bishop we also believe, that without it faith and repentance do not warrant a man in the presence of God 'to assert [157] any claim to salvation.' Moreover, we believe that baptism without faith and repentance is just as unavailing and useless as faith and repentance are without it. These three things God has joined together, and no man nay put asunder or disorder them."^d

      And yet for teaching what the great majority of the Christian world admit, in theory at least, and what is taught in the Word of God most clearly, he was represented as the author of an hitherto unheard-of and soul-destroying heresy. These rumors reached the ears of his friend and fellow-laborer in the cause of religious reform, Alexander Campbell, who fearing that Mr. Scott might have been carried by his enthusiastic nature beyond the bounds of prudence, sent his father, a man of rare wisdom and judgment, to find out the true state of the case. This venerable and pious man visited the scene of Scott's labors in the spring of 1828, and, after carefully observing the course he pursued, sent the following account of it to his son:

      "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 concerning the art of fishing--for instance, the rod, the line, 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 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 purposes 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 [158] first time upon the ground where the thing has appeared to be practically exhibited to the proper purpose. 'Compel them to come in,' saith our Lord, 'that my house may be filled.'"

      With regard to Scott's mode of obtaining and separating disciples, he added:

      "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 males and females, 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 hands 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."^e

      Fully approving all that he heard and saw, the elder Campbell spent several months in Scott's field of labor, and most heartily co-operated with him, and contributed much to his success, as will appear in the sequel.

      The next scene of the evangelical labors of Elder Scott was at Sharon, a small village in Mercer County, Pennsylvania, situated on the Shenango River, and almost on the line between that State and the portion of Ohio in which the principles of the Reformation had lately spread so rapidly. The Baptist Churches at Warren and Hubbard, only a few miles distant, had embraced the new views almost in [159] a body, so generally, indeed, that both houses of worship passed quietly into the hands of the Disciples; and in the case of Warren, as previously noted, 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 Sharon Baptists had heard of the great change which had taken place in the two sister churches; 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 seemed to them strangely like gospel truth; and some of them went so far as to sit down at the Lord's Table with those self-same heretics.

      Prominent among these was John McCleary, at that time verging upon three-score and ten. He had been a member of the church at Tubermore, Ireland, which so long had enjoyed the labors of the widely-known Alexander Carson, as was also his son George, who was accustomed to teach the Scriptures publicly. His son Hugh, a clear-headed and honest thinker, had united with the Baptists in this country, but held views greatly in advance of theirs. 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? The McClearys, father and son, with several others, were soon marked men; the views they held were assailed and loudly condemned under the odious name of Campbellism, when some one suggested that, as it was not the custom to [160] condemn without a hearing in ancient times, they had better send for the public advocates of the new doctrine and learn the best or worst at once. This counsel prevailed. It was decided to invite Scott and Bentley to preach at Sharon, and as soon as it was decided, Hugh McCleary mounted his horse and rode to Warren to deliver the invitation and to urge its acceptance. The preachers came; in a day or two Bentley returned, leaving Scott to continue the meeting, who preached every night for three weeks. Curiosity was aroused, but soon a deeper interest began to prevail. Some of his hearers having the Word of God presented more clearly than they had ever heard it before, began to inquire, "Men and brethren, what shall we do?" The inspired answer was given, and, in response to the gospel invitation faithfully and affectionately given, several persons presented themselves and were immediately, on the simple profession of their faith in Jesus as the Son of God, immersed in the Shenango River.

      This was a new and unprecedented course for that place and time;, and yet the preaching, which was mainly from the Acts of the Apostles, seemed so much like the reading of that book, and the practice of Elder Scott in immersing forthwith those who confessed their faith in the Savior, was so accordant with the examples found in the inspired volume, that no one seemed to think strange of what the Word of God seemed so clearly to warrant.

      After Elder Scott had left, the church made the discovery that the converts immersed by him, although they had obeyed the express teachings of Scripture, had failed to conform to the usages of the Baptist [161] Church; they had not appeared before a church-meeting; they had given in no experience, and it was decided that they could not be received into the church.

      But there was another serious trouble that could not be so easily disposed of. They could keep out the new converts, who had never been formally admitted to the church; but what was to be done with those already in the church, who had received with gladness the preaching of Bro. Scott as the truth of God. Some of these were the most influential members, and, moreover, were tolerant of the views held by the church. As they had formerly held the same, they desired, of course, that the rest should see as they did; but they did not attempt to force their views upon the church; they desired to be permitted to hold them in peace, however, but at the same time did not want to be bound by the creed and church articles. The truth had made them free, and it was impossible to submit to such yokes of bondage. All this class sympathized with the new converts, who had been refused admission into the church. In their view, if the Lord, as they believed, had received them, why should the church reject whom be had accepted?

      Those who were still attached to Baptist views were of a different spirit; those who had embraced the new views, which, in their esteem, were rank heresy, must either yield them or depart: the same church could not be the home of those who differed so widely. This seemed to them a better alternative; and while they were in doubt what course they were to pursue, measures were taken to drive them to the [162] course they were anxious to avoid. As a last resort, it was determined to send for Elder Thomas Campbell, whose age, experience, and truly Christian spirit, it was hoped, would be of great service in allaying the troubles by which the church was distracted. He came a week or two before the meeting of the Association, or the June meeting, as it was called. With apostolic zeal, tenderness, and affection, this godly man labored for peace, urging the reception of the new converts, who had deemed they were obeying God when they had yielded to his truth, and pleading with the church to let the Word of God, and not the Articles of Faith, be the bond of union. For three weeks he expostulated, besought, and prayed them to be reconciled, but all in vain.

      On the Thursday on which the June meeting began, a number of preachers, mostly opposed to the views held by Scott and his fellow-laborers, were present, at a church-meeting, for the purpose of deciding all the matters at issue. The case of the new converts was brought up, and it was decided not to receive them; and then followed the case of those who had favored the new teaching. Among these, George Bentley, brother of the pastor of the Baptist Church at Warren, who, with most of his flock, had discarded the creed and church articles and come over to the Bible ground, and the younger McCleary, were most prominent, and the propriety of excluding them was discussed.

      The elder McCleary was mentioned as having identified himself with the obnoxious party, but it was concluded to spare him on account of his age and the influence he possessed in the community, as all [163] parties regarded him as a good man. They said: "Father McCleary, we regard you as a good Christian man; and though you have, in a measure, adopted the views, and even broken bread with those who have departed from the Baptist faith, we regard you as having been led away by your son and some younger men; but we want you to stay with us: we have confidence in you yet." The old man arose, and said, with great emotion: "Brethren, I can not accept your offer; if you reject my brethren I must go with them, for they are better men than I am."

      On Friday they met again, the venerable Thomas Campbell urging them to bury their differences and live together in peace, but the breach could not be healed; and on the next morning all who went to the church saw over the door the inscription, "Let no Campbellite put his foot over this threshold!" and all felt now that the crisis had come. Those for whom the notice was intended wisely forbore to enter, as that would only be to inflame those who were already too much excited; and yet to be thus rudely thrust out of the house in which they had worshiped for years, was hard to bear; but they remembered that it was all because they had stood up meekly, yet firmly, for the Word of God in its purity, and they were comforted.

      In the meantime Elders Scott and Bentley had arrived, and, as their friends had been virtually excluded from the house of worship, they felt that it would be imprudent for them to intrude.

      The matter soon was noised abroad in the community, the greater portion of which sympathized [164] with those who had been so rudely treated; and this sympathy soon assumed a definite form.

      Mr. Daniel Budd, not a member of any church, had a large barn which he fitted up and seated on Saturday, and offered for the use of Scott and Bentley. On the following day a large concourse of people gathered to hear them, and the circumstances by which they were surrounded inspired the preachers with even more than wonted zeal and earnestness.

      They met again on the following day, and a new congregation was organized, consisting of seventeen or eighteen persons, who had been members of the Baptist Church, and of the new converts who had been baptized by Scott at his first visit--in all, making nearly thirty. To these, additions were made rapidly, so that in a very short time the new church had a membership of one hundred; so that the persecution which they had endured turned out to the advancement of the gospel.

      No sooner, however, had they effected an organization than the Baptist Church formally excluded all who, from among them, had entered into the new interest. After the separation the bitterness of the Baptists increased, and they exercised a jealous watchfulness over their members lest any of them should become tainted with the new doctrine. They were not long in finding occasion for the exhibition of their intolerant and persecuting spirit.

      Benjamin Reno and James Morford were among the most prominent members they had left, the former a deacon, the latter the clerk of the church. The wives of both of these had met with the Disciples at Hubbard, and had participated with them in the [165] Lord's Supper. This was too grievous to be borne, and at the next church-meeting the case of the offending parties was brought up. Such a flagrant departure from Baptist usages and views admitted of no excuse, and a resolution was passed to exclude from their fellowship all who should commune with the Disciples. James Morford, the clerk of the church, threw down his pen and declared that he would make record of no such ungodly act; and the deacon, Benjamin Reno, arose and declared that he could no longer remain with them after such a wicked and unchristian course, and left them and united with the Disciples, who received him on the ground of his well-known character and well-ordered life.

      James Morford, however, remained, determined, if possible, to obtain a letter of dismission from the church; but when they found that he, too, was resolved to leave them, they not only refused him a letter, but excluded him from their fellowship. This threw him into great trouble, as he regarded it as a great disgrace to be excluded from the church, and feared, moreover, that his exclusion would prove a barrier to his uniting with the Disciples. As he was on his way home, greatly dejected at the turn which matters had taken, he was passing the farm of James McCleary, one of the Disciples, who was at work near the road, and hailed him, and desired to know what had been done at the church-meeting. He told his story, and the injurious treatment he had received at the hands of his former brethren; but as soon as he came to his exclusion, McCleary cried out, "James Morford, fall down on your knees and give thanks to God that you are set free from such a [166] people!" He found his exclusion to be no barrier in the way of his reception by the Disciples, as his character was known to be blameless, and his exclusion to be the result of religious bigotry.

      The new church continued to grow in the favor of God and the people, who knew that they had been called to suffer for the truth's sake. They continued to meet for some time, like the ancient church, from house to house, the Lord adding frequently to their number. Elder Scott, who had been with them in the day of their trouble, visited them in their prosperity, and greatly strengthened them by his earnest and efficient labors, and was himself greatly encouraged to see their growth in numbers and the fear of the Lord, so that he could adopt the saying of the beloved apostle, "I have no greater joy than to see my children walk in truth!" Nor was the effect of his labors a transient one, for though his voice has long ceased to be heard on the banks of the Shenango, and many of those whom he called into the kingdom of Christ have departed in glorious hope, the cause he pleaded is still alive and flourishing.

      Before his death a commodious and substantial brick chapel was erected by the congregation which he aided to organize in the barn of a non-professor. Very many of its members have removed to the West, as many as fifty having left in a single season; but they have carried with them the truth and planted it wherever they have gone: and even now some of its members are faithfully and successfully advocating the claims of the religion of Jesus, and bringing many into the fold of the Good Shepherd! [167]

[LEWS 155-167]