OR months the scenes at New Lisbon, Warren, Deerfield, and other points already noted, were repeated with but slight variation at various other places. Such a change as took place within the bounds of the Mahoning Association under the labors of Scott has seldom been equaled. Apathy and indifference vanished, the dry bones in the Mahoning Valley were clothed with flesh and blood and stood upright, professors were roused to a new and unwonted zeal, and every-where sinners became deeply concerned. The Bible was read with new interest, for the people had learned that it was not a dead letter, but the living word of the living God. The new views were canvassed in every village and almost every dwelling. Men from forest, field, and workshop gladly heard and willingly obeyed a gospel which was but a republication of that first preached in Judea; and many of these, in turn, told to others the story that had won their hearts by its sweetness and simplicity.

      The beautiful Mahoning became a second Jordan, and Scott another John calling on the people to prepare the way of the Lord. Every-where among the [181] new converts arose men earnest and bold as the Galilean fishermen, telling, too, the same story, calling their neighbors to repentance, and baptizing them in its clear waters. The small lakes within the same district became distinguished for baptismal scenes; and frequently by the blaze of torches or the moon's pale beams individuals and families, like that of the Philippian jailer, were baptized at the same hour of the night.

      Those scenes had a strange significance, and looked so much like those described in the Word of God, that the simple administration was more powerful than argument to convince bystanders that this was the true gospel baptism.

      The changed lives of the converts, their love for each other, their zeal for the welfare of their neighbors, and the signal ability with which ignorant and unlearned men, armed with the truth of God alone, could silence opposers who had all the advantages of libraries and learning, made upon those who saw and heard a deep and lasting impression.

      The strange captivating eloquence of Scott drew crowds whenever it was known that he would preach, and he was not slow to make, as well as to embrace, opportunities. In the groves, which have been well called God's first temples, he would discourse with rare eloquence and power during the day, and at night in barn, school-house, or private dwelling he would discourse to smaller but still more deeply interested audiences, consisting not of those who were drawn together from mere curiosity or from admiration of his wonderful powers, but of those upon whose hearts the truth had made an impression, earnest [182] searchers after the right ways of God, who followed and listened, and sought not in vain.

      Alone at first he labored, but soon he found earnest and faithful helpers, not only among those who had been teaching the way of the Lord yet imperfectly, and who gladly accepted the truth as he presented it; but, in addition to these, many of his converts to whom the popular theories were contradictory and distasteful, as soon as the truth, harmony, and consistency of the gospel was presented, received it gladly, and with great plainness and power urged upon their neighbors that which had brought such comfort and blessing to their own souls.

      Nor were instances rare of skeptics abandoning their skepticism and becoming the advocates, not of modern but New Testament Christianity. Men eminent in various professions saw a truth and beauty in the simple gospel and yielded to its charms, and even many who had publicly opposed it from the pulpit not only ceased their opposition but became its advocates. Nearly every convert became a preacher either in public or private; the New Testament was studied by day and meditated upon by night; scarcely a Disciple could be found without a small copy of the Sacred Oracles in his pocket as his daily companion; numbers had their minds so stored with its truths that they could readily quote from memory whatever the occasion demanded--so much so that they were known as book men, the men of one book, and in a few cases as "walking Bibles."

      Wholly absorbed, as Elder Scott was, in making known the truths which to him and thousands who heard him possessed the charm almost of a new [183] revelation, it is not a matter of wonder that such unwonted zeal and devotion should lead him into what to cold and undemonstrative natures seemed as enthusiasm and eccentricity. This, indeed, took place in many instances when the preacher could say with truth, "I speak the words of truth and soberness"--and his fire, and zeal, and earnestness were regarded as eccentricity only because they were so unusual.

      He realized the danger of his fellow-men more vividly than they did themselves, and the torpor and indifference of professed Christians led him often to such a course as was well calculated to alarm and arouse those that were at ease in Zion. His enthusiasm was always an enlightened one, and his frequent singularity of manner never led into extravagancies that involved the substitution of mere human appliances for the teaching of the Word of God; indeed, his eccentricities arose from the fact that he possessed a deeper sense of the importance of the truth he had in charge than most men of his time. Many instances illustrative of this peculiarity are current. One of the most notable is the following:

      Riding into a village near the close of the day, he addressed himself to the school children who were returning home from school, in such a way that he soon had quite a circle of them gathered round him. He then said to them: "Children, hold up your left hands." They all did so, anticipating some sport. "Now," said he, "beginning with your thumb repeat what I say to you: Faith, repentance, baptism, remission of sins, gift of the Holy Spirit--that takes up all your fingers. Now, again: Faith, repentance, baptism, remission of sins, gift of the Holy Spirit. [184] Now, again, faster, altogether: Faith, repentance, baptism, remission of sins, gift of the Holy Spirit"--and thus he continued until they all could repeat it in concert, like a column of the multiplication table. They were, all intensely amused, thinking that he was a harmless, crazy man. He then said: "Children, now run home--don't forget what is on your fingers, and tell your parents that a man will preach the gospel to-night at the school-house, as you have it on the five fingers of your hands." Away went the children, in great glee, repeating as they went, "Faith, repentance, baptism, remission of sins, gift of the Holy Spirit"--and soon the story was rehearsed in nearly every house of the village and neighborhood; and long before the hour of meeting the house was thronged, and, of course, not a few of the children were there, all expecting to have great sport with the crazy man.

      The preacher rose, opened his meeting, and entered upon a plain and simple presentation of the gospel. But, alas! most of his hearers were Baptists of the ultra Calvinistic school, who would much rather have heard a discourse upon total depravity or unconditional election than the theme in which the speaker was endeavoring to interest them. They, perhaps, like the children, had anticipated some sport, but, whether it was from indifference or disappointment, they paid but little attention, and many of them fell asleep.

      Sad, too, was the disappointment of the little people who had crowded to the front seats to enjoy the anticipated sport, for they discovered that he was not a crazy man after all. They were getting tired, too, and, like the older ones who were awake, wished that the speaker would close. [185]

      But soon the scene changed. Addressing himself abruptly to the little boys, who were getting restless, he said: "Boys, did you ever play toad sky-high?" They all brightened up in a moment. Now, they thought, the fun is coming at last. "Well, boys," he proceeded, "I'll tell you how we used to play it in Scotland. First, we caught a toad, and went out into a clear open place, and got a log or a big stone, and across this we laid a plank or board, one end of which rested on the ground and the other stuck up in the air. We then placed the toad on the lower end, and took a big stick and struck the upper part of the board with all our might. The other end flew up, and away went the toad sky-high." At this the boys all laughed, and the sleepers rubbed their eyes and looked round to see what was the matter--and the speaker went on: "But, boys, that was not right; that toad was one of God's creatures, and could feel pain as well as any of you. It was a poor, harmless thing, and it was wicked for us boys to send it thus flying through the air, for in most cases, when the toad came down the poor thing would be dead--and, boys, we felt very badly when we saw the blood staining its brown skin and its body bruised and its limbs broken, and lying motionless upon the grass through which it had hopped so merrily a few minutes before."

      The boys began to feel very serious at this; but when he went on and described the enormity of such thoughtless wickedness, which ended in taking a life which could not be restored, many of them were moved to tears at the sad fate of the poor toad. Then turning to his audience, who had become aroused and [186] interested, he burst upon them with words of bitter and scorching rebuke, asking what they, professed Christians, thought of themselves, going to sleep under the story of a Savior's death and a Savior's love, while the hearts of the children were melted, and their tears flowing at the recital of the sufferings of a poor toad.

      Soon his hearers were as much interested as the children lately had been; and though the preacher remained for quite a season in their midst, he never again addressed a listless and sleepy audience; the interest increased with every evening, and many had reason to be grateful to God that they had ever heard the preacher, who made the children circulate his appointment by sending them home with the gospel on their fingers.

      On another occasion he was requested to preach one evening in a school-house near Warren, and, judging from the nature of the invitation, he fully expected to meet a good audience; but on reaching the place he found but few assembled, and concluded that he would not preach. After waiting until it was evident that no more would come, he rose and remarked that being a stranger to them, and they strangers to him, he had not sufficient knowledge of their views, feelings, and wants, to adapt his address to them without some further information. He then asked all who were present who were on the Lord's side to arise. As he anticipated, no one got up. He then asked all who were in favor of the devil to rise, but no one responded to the invitation. After looking at them for a few moments, he said that he had never seen such an audience before; if they had stood up [187] either for God or the devil he would have known how to address them: as the matter stood, he would have to study their case, and try, if possible, to meet it, and that he would be back the next evening at the same hour to give them the result of his reflections. He then took his hat and departed.

      The next evening, as might have been expected, the house was not large enough for the audience, for all who were present on the previous evening spread abroad the appointment, and thus excited the curiosity of the entire community; nor did the meeting close until curiosity yielded to a deeper feeling, and the truth achieved a victory.

      In such labors as these the months went by until August, the appointed time for the meeting of the Association, which this year met at Warren, and proved to be a most interesting and joyful occasion. For years before the attendance had not been large, and chilling reports of the want of success had saddened the hearts of its members. The increase of numbers by conversion scarcely replaced the ravages by death and vacancies by reason of apostasy and exclusion; but now a great and delightful change had taken place--the number of converts far exceeded that of the entire membership of the Association at the beginning of the year when Scott entered upon his labors; some of the churches had doubled their numbers; new churches had been formed; the converts were distinguished by unusual zeal and activity, and many of them were present to add to the gladness which prevailed and to partake of the joy. Not far from one thousand new converts had been made, and a new life had been infused into the churches, [188] and, as a consequence, great joy prevailed, and the routine of business for a season gave way to mutual congratulations on the success of the gospel, to prayer and praise.

      Among the converts were those from different religious bodies, and also several preachers who had abandoned their various creeds, and it now became a serious question whether all those various elements could be harmonized and unite upon the common basis of the Word of God.

      It was well known that Aylette Raines, who had heretofore been a zealous Universalist, still retained his opinions with regard to the final restoration of the entire race to the favor of God, and it was feared that it would work injuriously were he not required to make a public recantation of the obnoxious sentiments, and quite a number of the members of the Association were unwilling to receive him unless he should do so.

      When it is remembered that nearly all present had been reared under one or the other of the various party creeds, and that the Association had been long committed to the doctrines set forth in the Philadelphia Confession of Faith, this will not be wondered at--the wonder will be rather that they were able to rise above the influences of early teaching and long-confirmed habits of thought, and to take the advanced scriptural ground which they finally did.

      When the case of Raines was formally brought before the Association, the Campbells--father and son--both advocated his reception as a Christian brother; the former, on the ground that Mr. Raines' Restorationism, like his own Calvinism, was a [189] religious speculation or theory; the latter, on the ground that Mr. Raines' view on the final restoration of the wicked, was merely an opinion or inference which was nowhere set forth in the Word of God, and insisted that unity in matters of faith, plainly taught in the Scriptures, was necessary, and not perfect agreement in matters of mere opinion concerning which they were silent. All he thought to be necessary in the matter was for Mr. Raines to preach the gospel as it was delivered to us by the apostles, and retain his opinions on the subject in question as private property, and not attempt to make them binding upon others. Were he to pursue this course he did not doubt but that the truth would soon deliver him from his philosophy, by making him see that, to base salvation on acceptance of the gospel offer was the safer ground, and that his theory would be useless to all that did so.

      With the sentiments advanced by these brethren, Walter Scott, who had struggled long and hard with difficulties growing out of his own early religious education, perfectly agreed, as matters derived from creed and catechism, once held dear, had faded from his own mind under the increasing light of truth, so he doubted pat it would be with Mr. Raines, his son in the gospel.

      As views and opinions cherished for years can not be renounced by an effort of the will, Mr. Raines could not in a moment abjure what he had long cherished, yet he cheerfully pledged himself to preach nothing beyond what he found clearly set forth in the Word of God, and, as he had for some time preached no doubtful matters or opinions, but the gospel in its [190] ancient simplicity, by a large majority he was accepted as a Christian brother. This course demonstrated the feasibility of Christian union, on the broad ground of agreement with regard to matters universally held to be clearly revealed, and mutual toleration in regard to those things for which there was no scriptural authority.

      The principle thus settled was one of immense importance and of great practical value, as it led to the abandonment of all the human elements in the conflicting party creeds, and brought thousands together upon the foundation of the apostles and prophets, and united and harmonized them as the truth only can.

      The result in the case of Mr. Raines was such as was foreseen, and in about two years after he thus wrote to Mr. Campbell in regard to the change which had taken place:

      "I wish to inform you that my 'restorationist' sentiments have been slowly and imperceptibly erased from my mind by the ministry of Paul and Peter; and some other illustrious preachers, with whose discourses and writings, I need not tell you, you seem to be intimately acquainted. After my immersion I brought my mind, as much as I possibly could, like a blank surface, to the ministry of the New Institution, and by this means, I think, many characters of truth have been imprinted in my mind which did not formerly exist there.   *     *     *   I hope, during the remainder of my days, to devote my energies, not to the building up of sectarian systems, but to the teaching of the Word."^a

      This purpose Mr. Raines has fully accomplished in a faithful and most efficient ministry of more than [191] forty years, and recently he thus refers to the cherished remembrance of "the great kindness and magnanimity with which," says he, "the Campbells and Walter Scott treated me after my baptism, and before I was convinced of the erroneousness of my restorationist philosophy. They used to say to me: 'It is a mere philosophy, like Calvinism and Arminianism, and no part of the gospel.' They made these isms of but little value; and therefore not worth contending for, and they did not put themselves in conflict with my philosophy, but rather urged me to preach the gospel in matter and form as did the apostles. This all appeared to me to be reasonable, and I did it, and one of the consequences was, that the philosophy within me became extinct, having no longer the coals of contention by which to warm, or the crumbs of sectarian righteousness upon which to feed."

      The result of Elder Scott's labors did not leave the matter of his re-appointment in the least doubtful. The judgment of all was that he should be continued in the position for which he had shown such admirable fitness. The work, however, had become too great for the labors of any one man, and he therefore requested that a helper should be appointed for the succeeding year, and, as William Hayden had shown great zeal and ability for some months past, he asked that he should be his companion in toil. This proposal met with general approval, and was followed by some discussion as to the bounds of their labors, some thinking that they should be confined within the bounds of the Association, and others, that the evangelists should be free to go wherever a favorable opening should present itself. [192]

      Scott's spirit was stirred within him, and with that grace and earnestness by which he was distinguished, he rose and said: "Brethren, give me my Bible, my head, and Bro. William Hayden, and we will go forth and convert the world!" A minister rose and moved that his request be granted, and the motion was passed with enthusiasm, and forth they went into a field white for the harvest, ready for the reaper's gathering hand. Well and faithfully did they toil, rich and abundant were the sheaves which rewarded their labors; nor shall they be forgotten when the Lord of the harvest shall come! [193]

[LEWS 181-193]