HE counsel of three men in particular brought The Christian Baptist (Richardson's Memoirs, Vol. II., pp. 49, 50), a monthly periodical, into existence--Alexander Campbell, Thomas Campbell and Walter Scott. The last named was a young man of talent who was teaching and preaching in Pittsburgh. The first issue saw the light on July 4, 1823. The word "Baptist" was used as a carrier, for it was by no means intended to advocate Baptist principles in the magazine. In the words of the prospectus: "The Christian Baptist shall espouse the cause of no religious sect excepting that ancient sect, 'called Christians first at Antioch'." The father was not a frequent contributor, and then not under his own name, but under the initials "T. W." When "Editor" was seen, it was known that Alexander Campbell was speaking. Walter Scott chose "Philip" as his pen name. Until the close of 1829 this monthly went forth to be praised, cursed; treasured, burned; bring joy, cause sorrow; confirm churches, disturb churches; castigate the order of the clergy, encourage a ministry true and scriptural; expound the Scriptures and the ancient primitive faith, denounce and expose creeds, their teachings and effects; to teach a sane, scriptural influence of the Holy Spirit in conversion and sanctification, to show the [147] folly of current ideas as to the Spirit's influence; to turn men into believers, disciples, Christians; to cause denominational and sectarian names to lose popularity and currency; to advocate oneness among Christians by following the New Testament model; to urge the abolition of existing religious establishments. The tone of The Christian Baptist was sometimes, if not often, a little too aggressive and denunciatory for the milder disposition of Thomas Campbell, and occasionally he injected an article or suggestion in a more irenic tone.

      During those years after the closing of the seminary, he gave himself to traveling and preaching. Occasionally his name is found in reports in The Christian Baptist; more often his work was not heralded. His church was still in connection with the Redstone Association, but in 1826 a change came (Richardson's Memoirs, Vol. II., p. 163).

      Under the guidance of champions of orthodoxy, led by Elder Brownfield, they constituted a minority representing ten churches as the true Association, and counted as heretical the other forty-two messengers from thirteen churches. One by one they were read out of the Baptist fold as guilty of being Arian, Socinian, Arminian, Antinomian, etc. Among the rejected was Brush Run Church and its messengers, one of whom was Thomas Campbell. The expelled messengers met in a near-by house and heard a sermon from Alexander Campbell, who was present as corresponding messenger of Stillwater and Mahoning Associations of Ohio. There was evidently some understanding [148] among the messengers, for they went home and reported to the churches what had been done.

      In November most of the expelled churches were represented at Washington, Pa., in the formation of a new Association of Washington. At the first meeting held on Sept. 7, 1827, a constitution was adopted which ignored the Philadelphia Confession, and had as its second article, "We receive the Scriptures as the only rule of faith and practice to all the churches of Christ." Was that simply the use of the name "churches of Christ" as belonging to even Baptist churches, or had they come along that far in abandoning sectarian phraseology? At this time the Brush Run Church was weakened by removals to such a degree that it seemed unwise to continue to meet. Consequently the remaining members, among whom were Thomas Campbell and his family, merged with the church that was organized near the home of Alexander Campbell.

      In the autumn of 1827, father Campbell set forth to visit the leading churches on the Western Reserve. His companion was his youngest son, A. W. Campbell. The latter was making his debut as a public teacher and preacher. For some two months the two went among the churches, building them up and adding to the number of the saved. Again in the autumn of 1828, these emissaries of the ancient gospel directed their steps as far as Somerset County, Pa. They visited a few churches on the way as they found them in Washington, Fayette and Westmoreland Counties. At the county [149] seat of Somerset, a town by the same name, they found in existence a small church whose main constituency was a group of women, who were remarkable for their intelligence and zeal. Their stay of three weeks was quite fruitful, for some thirty of the citizens of Somerset, most of the members of the bar, a physician and other men of education "became obedient to the faith."

      The Mahoning Association was year by year advancing toward the position advocated by the Campbells, and in 1827 chose a traveling evangelist to visit among the churches and hold meetings (Richardson's Memoirs, Vol. II., p. 163ff.). Its choice was Walter Scott, then of Steubenville, and formerly of Pittsburgh, a teacher in Mr. Forrester's school, and one who had for some years been teaching the group of Christians that had responded to Mr. Forrester's influence. Scott was not a Baptist, except in immersion; was a great student of the Scriptures, and when he was called to evangelize was teaching in a seminary at Steubenville. He was about to begin publishing a monthly, which he proposed naming "The Millennial Herald." The call to evangelize, was accepted, and Scott began what proved to be a very remarkable ministry among the Baptist churches. A knowledge of the same in the judgment of the writer warrants it to be included among classically entitled "Awakenings." Because his methods were so revolutionary, some church historians ignore or slur over Scott's ministry, but no small part of his method is seen in later evangelism, and even to this day. [150] He used the school children to advertise his meetings, sending them home to tell their parents to come out and hear a man preach the gospel on his five fingers (probably borrowing the idea from the five points of Calvinism). He adopted the plan of calling for immediate acceptance of Christ, and of urging men to be baptized for the remission of sins in the fashion and phrase of Peter on the day of Pentecost. Reformers and creeds had held all along that in baptism there was a sign and a seal of the remission of sins. Walter Scott used a singing evangelist, and found him very useful. The first year was, a decided success. Scott's return to the methods used in the Book of Acts not only stirred up sinners, but also preachers, and the latter began to preach in like manner. The annual meeting of Mahoning Association in the following year showed that hundreds had been added to the churches, whereas eleven churches had reported in the previous year thirty-four added by baptism, and several churches had no additions at all. The details of those meetings showed that men and women were moved to tears and joy, and prayer abounded.

      News of the great harvest of souls on the Western Reserve of Ohio reached the Campbells in Bethany. They were filled with wonder and anxiety. Was Walter Scott being carried away by over-enthusiasm? Was he preaching and practicing some other thing than that they had thought to be the ancient gospel? It was decided that Thomas Campbell should visit the Reserve, go [151] among the churches and get into contact with Mr. Scott.

"The venerable Thomas Campbell saddled his favorite sorrel and made an extensive tour of these battlefields. . . . Nothing could have been more opportune; just such a man was needed; and none who never saw him can well appreciate the great effect of the presence, counsels and addresses of this noble man. Uniting the simplicity of a child with the dignity of a senator, agreeable almost to playfulness, with a piety so pure, sweet and unostentatious as to command the respect and admiration of all around him, the newly formed churches felt in his presence the timely aid, encouragement and counsel which could be imparted by no other one so well. His fame and ability as a scholar and as a speaker drew large audiences" (Hayden, Early History of Disciples on the Western Reserve).

He found that Walter Scott could contribute something to him as he acknowledges in this extract from a letter to Alexander, his son:

"We 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 its immediate relief and perfect salvation--but I must confess that in respect of the direct exhibition and application of it for that purpose, I am, at present, for the first time, upon the ground where the thing has appeared to be practically exhibited to the proper purpose. 'Compel them to come,' saith the Lord, 'that my house may be filled.' Mr. Scott has made a bold push to [152] 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,' etc., etc. 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 friendlily; some go straight to the water, be it day or night, and upon the whole none appear offended."

This visit of the great apostle of Christian union seems to have lasted from April until the fall meeting of the Mahoning Association. He traveled extensively and labored abundantly, preaching publicly and exhorting from house to house. His influence was salutary and inspiring upon older and younger preachers to whom he was Barnabas reborn. Among those whose lives he touched and blessed at this time were Reuben Ferguson, a Methodist preacher, who, upon embracing the ancient faith, began to preach it; and Aylett Raines, a Restorationist. He was able to lead the latter into preaching a certain, blessed gospel for the present life, and the two traveled and evangelized together for several months. When some would have driven Raines from the fellowship, because of his former faith, the elder Campbell stood by him and held that as long as Aylett Raines believed, accepted and obeyed Christ, he [153] could have what opinions he pleased provided he did not preach them. Especially in the Western Reserve were people from all sects with their opinions being gathered into the churches and how to be one was their problem. If Methodists, Restorationists, Universalists, New Lights, Baptists were to advocate their old (and possibly present) opinions on matters that were basic to their old system, there was no gain. But if all would cleave to the things of the faith which rests upon the testimony of the apostles, then they could be united. When the case of Mr. Raines was up, Thomas Campbell said:

"Brother Raines and I have been much together for the last several months, and we have mutually unbosomed ourselves to each other. I am a Calvinist, and he a Restorationist; and although I am a Calvinist, I would put my right arm into the fire and have it burned off before I would raise my hand against him. And if I were Paul, I would have Brother Raines in preference to any other young man of my acquaintance to be my Timothy" (Early History of the Disciples, etc., p. 168).

At the 1828 meeting of the Mahoning Association, after hearing Walter Scott's report and disposing of the question of the bounds of his labors, he was re-engaged, but with William Hayden as singer and exhorter. Scott had said: "Brethren, give me my Bible, my head and Bro. William Hayden and we will go out and convert the world." In that very fashion he was engaged for the ensuing year. [154]

[TCSCUA 147-154]