WALTER SCOTT
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 position as 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.
A SINCERE TRUTH SEEKER
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 of his 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.
The more 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.
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 his true 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."
TURNING POINT IN HIS LIFE
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
returning or 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.
WALTER SCOTT
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 weakness and 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
only _theoretically_. 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 from heaven
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, it was 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 hearers to 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 him to 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.)
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 Philadelphia Confession of Faith and substituted the New Testament
in its place. And not only the Baptists, but Presbyterians,
Universalists, Lutherans, Christian Connectionists, Methodists, and
Episcopalians in large numbers were reached. The Deerfield Methodist
Church came in as a whole.
Exaggerated reports concerning the teaching and practice of Mr. Scott
reached Mr. Campbell and he became fearful lest his zeal and youthful
inexperience should lead him into serious error. He therefore decided
that it would be well for his father, Thomas Campbell, to visit his
field of labor and ascertain the truth concerning the state of affairs.
Upon arriving, he heard Mr. Scott's presentation of the gospel and
witnessed his method of procedure with surprise and great pleasure. It
at once became apparent to him that what he and his son had taught was
now reduced to practice, and that the rumors that had reached him were
untrue. He therefore remained in this promising field some time, and by
his earnest and efficient labors gave great assistance to the work. On
April 9, 1828, from New Lisbon, he wrote to his son giving his
impressions of the work, as follows:
I perceive that theory and practice in religion, as well as in other
things, are matters of distinct consideration. It is one thing to know
the art of fishing--for instance the rod, the line, and the hook, and
the bait, too; and quite another thing to handle them dextrously when
thrown into the water, so as to make it take. We have spoken and long
known the former (the theory), and have spoken and published many
things correctly concerning the ancient gospel, its simplicity and
perfect adaptation to the present state of mankind, for the benign and
gracious purpose of his immediate relief and complete salvation; but I
must confess that, in respect to the direct exhibition and application
of it for that blessed purpose, I am at present for the first time
upon the ground where the thing has appeared to be practically applied
to the proper purpose. "Compel them to come in, saith the Lord, that
my house may be filled."
Mr. Scott has made a bold push to accomplish this object, by simply
and boldly stating the ancient gospel, and insisting upon it; and then
by putting the question generally and particularly to male and female,
old and young: "Will you come to Christ and be baptized for the
remission of your sins and the gift of the Holy Spirit? Don't you
believe this blessed gospel? Then come away." This elicits a personal
conversation; some confess faith in the testimony, beg time to think;
others consent, give their hand to be baptized as soon as convenient;
others debate the matter friendly; some go straight to the water, be
it day or night, and upon the whole none appear offended. (Life of
Walter Scott, pages 158, 159.)
By the end of the first year many languishing churches had been brought
into living activity, many new ones had been organized, and a thousand
persons had been baptized into Christ. Mr. Scott was unanimously chosen
to continue in the work, and he consented, stipulating only that he
should have William Hayden, a zealous young preacher and sweet singer,
to assist him. But his second year was one of great conflict. By this
time, those bound by sectarian traditions began to realize if Scott were
allowed to continue preaching what they called "heresy" unopposed as he
had been allowed to do during the preceding year, sectarianism was
doomed, hence the opposition became extremely fierce. That you may have
some idea of the conflict that ensued all over the country, I give a
brief history of the introduction of the ancient gospel at Sharon, Pa.
Just a short distance over the state line in Ohio, the Baptist churches
at Warren and Hubbard had accepted it almost in a body, so generally
indeed, that both houses of worship passed quietly out of the hands of
the Baptists; and in the case at Warren, not only the greater part of
the congregation, but the preacher also accepted the truth so ably and
eloquently urged by Scott, and became himself an earnest and successful
advocate of the same. Some of the Baptists had heard of the great
changes that had taken place in the two churches mentioned; some of the
members had even gone so far as to visit them, and could find no
well-founded objections to what they had heard stigmatized as heresy;
nay, it even seemed to them like the things they had read in the Bible;
and some of them went so far as to sit down at the Lord's table with
them. Such an element in the church, of course, soon made itself felt.
The Scriptures were closely searched, and the light began to spread.
Suspicion was aroused--was the hated "heresy" about to break out among
them and destroy their peace? Several were soon marked men; the views
they held were assailed and loudly condemned, when some one suggested
that, as it was not the custom to condemn without a hearing in ancient
time, they had better send for the public advocates of the new doctrine
and learn the best or worst at once. This suggestion prevailed and Scott
and Bently were invited to preach at Sharon. They came and Scott
preached every night for three weeks. The curiosity which at first
characterized many who attended soon deepened into sincere interest, and
some began to inquire, "Brethren, what shall we do?" The inspired answer
was given, and, in response to the gospel invitation, several persons
presented themselves and were immediately, on a confession of their
faith in Christ as the Son of God, baptized.
Shortly after this meeting closed the cry was raised that what had been
done was not according to "Baptist usage." Those who had been baptized
had not been required to relate an experience of grace prior to baptism,
and the church had not been allowed to pass on their fitness for
membership, and so they were not received as members. But there was
another serious trouble that could not be so easily settled. They could
refuse to receive into their fellowship those baptized by Mr. Scott; but
what was to be done with those who received with gladness the message
delivered by him as the word of God? Some of these were the most
influential members, and to make the case more perplexing, were tolerant
of the views held by the Baptists. As they had formerly held the same,
they desired that the others should see as they did; but they did not
attempt to force their views upon the church; they wished to hold them
in peace, however, but at the same time did not want to be bound by the
creed and church articles. All this class sympathized with those who had
been refused membership. In their view, if the Lord, as they believed,
had accepted them, why should the church reject them?
Those who were still attached to the Baptist views were of a different
spirit. And they were fully determined that all who even sympathized
with those whom they regarded as heretics should either repent or be
excluded from their fellowship. This naturally produced serious trouble,
and many of the leading members left the church and cast their lot with
those endeavoring to restore the apostolic church. But the opposition
only stirred the evangelists to greater zeal and power, and created for
them a sympathy which opened the doors to thousands of hearts hitherto
closed to their message. Like fighting fire in the stubble, the stroke
of the flail only increased the flame. Throughout the country they went
"turning the country upside down," like the apostles of old. So great
was their influence that, when the Mahoning Association met in 1830, it
disbanded, and ceased its connection with the Baptist Church, that
church having repudiated all who were set for a return to apostolic
simplicity.
The three years spent by Mr. Scott in the Western Reserve; the great
audiences that greeted him, and the marvelous success that crowned his
labors, stimulated his fervent nature to the highest and drew from his
rich soul the rarest wealth. His mind was filled with truth, and his
thought was illuminated with the finest imagery. He knew the Bible as
few men, and loved it with a passionate love. His life was wholly given
to the Savior, and never was a sacrifice more unreservedly made. No
wonder that a preacher like this should revolutionize the hearts of men.
REFORMERS IN OTHER STATES
JOHN WRIGHT
In our study so far we have learned of several independent movements, in
widely separated localities, making strenuous efforts to throw off the
shackles of sectarianism and to stand wholly on apostolic ground, and it
is fitting that I should give a brief sketch of others.
John Wright was born in Rowan County, North Carolina, December 12, 1785.
When he was about twelve years old his father moved into Powell's
Valley, Va., where he grew to manhood. From Virginia the whole family
emigrated to Wayne County, Ky., where he was joined in marriage to Miss
Nancy Beeler, who proved to be a most excellent helpmeet, ever ready
with him to make any sacrifice for the cause of Christ. In the latter
part of 1807, he moved from Kentucky into Clark's Grant, Indiana.
In August, 1808 he and his wife were baptized by William Summers, and
they immediately united with the Baptist Church, 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 doctrine were 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.
HERMAN CHRISTIAN DASHER
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.
This brought before him a new difficulty, for within the whole range of
his acquaintance, there was not one who would immerse him on a simple
confession of his faith in Christ. All demanded that he should profess
to have a miraculous and mysterious work of the Holy Spirit within him,
in taking away his heart of stone and giving him a heart of flesh.
Providentially, about this time, while he was most earnestly engaged in
studying the Bible, he was thrown into the company of a Mrs.
Threadcraft, of Savannah, who informed him that in her city a Mr. S. C.
Dunning, who had formerly been a Baptist preacher, but had recently
seceded from that body, because he did not believe it taught and
practiced as the Word of God required. In this movement he had been
accompanied by eight or ten others. This lady further informed him that
Mr. Dunning preached the Scriptures as he did, and that at his hands he
could obtain baptism upon a simple confession of his faith in Jesus
Christ as the Son of God. This information filled him with such great
joy that he did not delay in making the journey into Savannah to see Mr.
Dunning, who baptized him without further delay. This was during the
year 1819.
Immediately after returning to his home he immersed his wife, her sister
and her husband. These "continued steadfastly in the apostles' teaching
and fellowship, in the breaking of bread and the prayers," meeting every
Lord's Day in the house of Mr. Dasher. The little church grew and
prospered, being occasionally visited by Mr. Dunning, who assisted in
building it up by his teaching and exhortations.
Some time after this, Mr. Dasher, accompanied by a number of the members
of the church, moved into Lowndes County, and located where the city of
Valdosta now stands. In this new field he continued the work of
preaching the word and built up a congregation which met in his own
residence. This was the beginning of the work in Valdosta and the region
around about. It was many years after the baptism of Mr. Dasher before
he knew that there were any others in any place contending for the
"truth as is in Jesus," as he and those associated with him were doing.