None of these churches—Sandemanian, Haldanean and other—showed any special interest in Christian unity. Indeed, there was not much division in Scotland, where they originated, for almost everybody was Presbyterian. The restoration of primitive Christianity was, for them, a movement not toward unity but away from it. They were little interested in being united with other Christians, but were anxious to be _right_, let who would be wrong. Their insistence upon conformity to an exact pattern of supposedly primitive procedure, about which there were sure to be differences of opinion, tended toward division. This was doubtless one reason why their success was so small. Many other small and independent groups of restorers of primitive Christianity arose in Great Britain in the eighteenth century and the first years of the nineteenth. One writer claims to have listed forty, but the present author has not been able to find so many. They adopted names of confusing similarity, either “Church of Christ” or some name of which “Brethren” formed a part. They came and went, united and divided. Though most of the groups disappeared, the type persisted. It is now represented at its best, and with important modifications and additions, in the British “Churches of Christ” which are in communion with the Disciples of Christ in America. For three hundred years Protestantism had been based on the idea that the Scriptures were the only guide, and the restoration of the essential features of primitive Christianity the only method, for reforming the church. In the sixteenth century, after freedom from the Roman hierarchy and from bondage to ecclesiastical tradition had been won, the effort was chiefly to restore the pure doctrine of the apostles. In the seventeenth, attention was given to restoring a divinely authorized form of church polity, which some held to be episcopal, others presbyterial, others congregational. When the major divisions of Protestantism had crystallized around their respective bodies of doctrine and systems of polity, the restoration concept passed out of their minds. It was taken up by smaller groups of dissenters and irregulars who, in the eighteenth century, scarcely noticed by the larger bodies, bent their energies to restoring the ordinances and worship of the church, as well as its structure, according to what they conceived to be the original pattern. When Thomas and Alexander Campbell adopted the familiar formula of restoration and combined it with a plea for union, they gave it a different application and produced a strikingly different result. CHAPTER III THE AMERICAN SCENE