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association, and with some trembling, but in an interesting manner, presented his views. At the close he gave a formal invitation to come forward and be baptized for the remission of sin. No one moved." This result was not unexpected, for the whole community was filled with the idea that some supernatural revelation had to occur before any one could become a fit subject for baptism. The evangelist, however, had broken through his own fears, and he now gave notice that he would deliver in New Lisbon a course of sermons upon the Ancient Gospel.

A large crowd gathered to hear him. His sermon was based on Peter's confession, Matthew 16: 16, in connection with Peter's answer to inquirers on the day of Pentecost, Acts 2:38. The evangelist held the audience in rapt attention while he developed the power of the Christian creed, the rock upon which Christ had announced that he would build His church, and the steps of faith, repentance, baptism, remission of sins, and the gift of the Holy Spirit. The people were charmed by this new view of the simplicity and completeness of the Gospel, but as on that earlier occasion, they were filled with doubt and wonder, and asked, "How can these things be?" Just as he was about to close his sermon, a stranger came in and took a seat. When Scott concluded a few minutes later by again quoting Peter's words and inviting any one present to

51 A similar result had followed Stone's first invitations in Kentucky (Rogers, J. R. Cane Ridge Meeting House, 183, 184).

come forward and be baptized for the remission of sins, this stranger at once went forward. Every one was surprised, for the new convert had not been enlightened by the minister, yet he walked with the firmness of an assured purpose. The preacher, too, was astonished, but since, when questioned, the man seemed to understand the matter fully, Scott at once baptized him "for the remission of sins," November 18, 1827. Great excitement ensued, and before the meeting closed seventeen persons accepted primitive baptism. Thereafter these Gospel steps were used with marked success by the Reformers."

Although Scott was pleased with the initial success, he could not help wondering why the stranger, a William Amend, had come forward on a simple invitation, when his first two sermons had failed to convince any one; hence he determined to write a letter of inquiry. Amend answered, declaring that he had been a strict Presbyterian, but that he could not believe all the things taught; consequently he turned to his Bible and studied it for a year. This led him to John 3:16, which read: "For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him might not perish, but have everlasting life." He then went on to inquire how he should believe, and he read such passages as: "Faith cometh by hearing, and hearing by the word of God," "Faith is the substance

Richardson, R. Memoirs of Alexander Campbell, II., 210-212.

of things hoped for, the evidence of things not seen," "Save yourselves," "I must be dead to sin and buried, and raised with Christ Jesus to newness of life," "I must be born again if I would enter the kingdom of God," and "Proclaim the gospel to all nations; he that believeth and is baptized shall be saved." Realizing that Peter had been given the keys, he looked to see what he would do with them. Turning to Acts 2:37, 38, he read: "And they were all pricked to the heart, and said to Peter and to the other apostles, 'Men and brethren, what shall we do?' Peter said, 'Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins.'" After remarking that he had often turned to this Scripture and prayed for some one to introduce him, Amend said:

Oh

"Now, my brother, I will answer your questions. I was baptized on the 18th of November, 1827, and 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-the remission of our sins! 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 Scripture shall no longer be a sealed book. God means what he says. Is there any man present 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 whom I have long sought for. So I

entered the kingdom when I readily laid hold of the hope set before me. 9953

Concerning the plea thus advocated by Scott, Hayden wrote:

"It is true the Christian Baptist, in the first volume, had taught the scriptural connection between baptism and remission, in an essay by the elder Campbell; also in A. Campbell's Debate with Mr. McCalla the same truth was distinctly set forth. But it remained among the theories. Sinners still languished in despairing doubt, awaiting some light, emotion or sensation on which they might settle as the 'white stone' of elective grace, specially imparted to assure them they were of the elect for whom Christ died. Besides, all the prominent creeds of Christendom contain the doctrine of baptism as a pledge of remission, as an item of dogmatic belief. But not one of the sects built upon them carries out its creed, in this particular, into practical result, and tells the awakened sinner, as did Peter on the first Pentecost after the ascension: 'Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins."? 54

Scott sailed with his plea through the Western Reserve like a meteor. Exaggerated reports of his doings reached the Campbells, and they, fearing his haste, decided that Thomas Campbell should visit the Western Reserve and see for himself. The visitor was delighted, and joined Scott for a while in his theory reduced to practice. On April 9, 1828, he wrote from New Lisbon to his son:

58 Richardson, R. Memoirs of Alexander Campbell, II., 218, 214. 54 Early History of Disciples in Western Reserve, 80, 81.

...

"I perceive that theory and practice in religion, as well as in other things, are matters of distinct consideration. 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 complete salvation; but I must confess that, in respect of 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 exhibited 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 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 friendly; some go straight to the water, be it day or night; and, upon the whole, none appear offended.'' “

About the time Scott and the Reformers adopted the plea mentioned above, James Hughes, Lewis Harnwick, Lewis, Conner, and John Secrest, all Kentucky followers of Barton W. Stone, went through Belmont and Columbiana counties, converting many and planting churches. They repudiated all creeds, contended for the Bible alone, and favored the name "Christian.". Since they were full of zeal and gifted in exhortation, they

55 Richardson, R. Memoirs of Alexander Campbell, II., 219, 220.

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