Scott’s work extended throughout eastern Ohio. Besides completing the conquest of the Mahoning Association for the Reform, it gained great numbers of converts—many from other denominations but many also, probably more, who had been members of no church. New churches were organized. Some of the Baptist preachers entered vigorously into the new movement, and some of the new converts—such as William Hayden, A. S. Hayden, and John Henry—became preachers of great power. The first year of this new evangelism brought more than 1,000 additions to the churches of the Mahoning Association, more than doubling their total membership. Scott was assisted at times by Joseph Gaston, a “Christian” preacher who was, Scott says, the first of that church who “received the gospel after its restoration.” At the 1828 meeting of the association, William Hayden was added to the staff, and the next year Bentley and Bosworth. Separation from the Baptists In three years, the Mahoning Association had lost every distinctive Baptist characteristic except its form and name as a Baptist association. Scott’s rigid devotion to the idea of reproducing the practice of the primitive church led him to the conviction that there was no warrant for associations. He suggested that the association be dissolved and persuaded Mr. Campbell not to oppose this action, as he was inclined to do. A resolution to that effect was passed. The actual separation of the Reformers—hereafter to be called Disciples—from the Baptists was a process which had begun two or three years earlier and which continued for at least three years after this event. But if a single date must be set for the beginning of the Disciples of Christ as a separate and independent religious body, it is in August, 1830, with the dissolution of the Mahoning Association at Austintown, Ohio. The doctrines and practices of the Disciples which distinguished them from the Baptists at the time of the separation may be summarized: _As to doctrine_: (1) The distinction between the old and new covenants, with consequent reliance solely upon the New Testament as a source for instruction concerning Christian faith and institutions. (2) The design of baptism, for remission of sins; faith, repentance, and baptism constitute regeneration. (3) The nature of faith as the belief of testimony, a rational act of which any man is capable in the exercise of his natural powers and free will. (4) The operation of the Holy Spirit through the Word alone in conversion. (5) Rejection of the Calvinistic idea (which not all Baptists held) that Christ died for only the “elect,” a limited number of predetermined individuals.