These became the five points of Scott’s standard sermon and the outline of a tremendously effective evangelistic appeal. These points were all implicit in what Campbell was teaching, but so long as they remained implicit they could not win converts; they could only change some regular Baptists into Reforming Baptists, and divide Baptist churches and associations. The Mahoning Association was more thoroughly imbued with Campbell’s views than any other; yet at its annual meeting in 1827 all its churches together (excepting Campbell’s own church at Wellsburg, which did a little better) reported only twenty-one additions for the year—and there had been twelve excommunications. It was agreed to appoint an evangelist to “travel and teach among the churches.” Scott, who had moved to Steubenville, Ohio, within the boundaries of the association, and who had visited its meetings twice at Campbell’s invitation and preached before it once, was asked to accept this appointment. He was not a member of the association, not a Baptist, not an ordained minister. With the Mahoning Association in 1827, evidently being a Reformer counted for more than being a Baptist. It was a good appointment. Scott began his work at New Lisbon, Ohio. The first convert under his new presentation of the “ancient gospel” was William Amend, who, according to Scott’s biographer, Baxter, “was beyond all question the first person in modern times who received the ordinance of baptism in perfect accordance with apostolic teaching and usage.” That was on November 18, 1827. The force and freshness of Scott’s appeal, the exciting sense of discovery, the thought that an ancient treasure of divine truth was just now being brought to light after being lost for centuries, the sense of witnessing the dawn of a new epoch in the history of Christianity—these things gave to the campaign an extraordinary quality. It was different from other revivals. Here was no debauch of emotion, but an attractive blending of rationality and authority. It appealed to common sense as well as to Scripture. It assumed man’s rational ability to understand what he ought to do and why, and his moral ability to do it. The first three steps were man’s; the other two were God’s. When the convert had believed, repented, and obeyed (i.e., been baptized), he could be perfectly sure that he would be saved by the remission of his sins and the gift of the Holy Spirit and eternal life. He had the promise of God for it.