Chapter I: Spiritual Unrest in Many Places

The close of the eighteenth and the beginning of the nineteenth century were characterized by efforts to get entirely on apostolic ground, originating almost simultaneously in widely-separated localities and amidst different and antagonistic sects. But, as the greatest of these efforts developed in our own country, we now turn our attention to them.

One of these originated among the Methodists at the time of the establishment of the American colonies, and the subject of church government became a matter of discussion among them. Thomas Coke, Francis Asbury and others labored to establish prelacy, regarding themselves as superintendents or bishops. Against this movement, James O'Kelley, of North Carolina, and some others of that State and of Virginia, with a number of members, pleaded for a congregational system, and that the New Testament be the only creed and discipline. Those contending for the episcopal form of government were largely in the majority, and the reformers were unable to accomplish their wishes. Led by James O'Kelley, they finally seceded at Mankintown, N. C., Dec. 25, 1793. McTiere says: "The spirit of division prevailed chiefly in the southern part of Virginia, and in the border counties of North Carolina, in all of which region the personal influence of O'Kelley has been seen. It extended also beyond these limits. We find the first two missionaries in Kentucky--Ogden and Haw--drawn away into his scheme. And in other places he had adherents" (History of Methodism, page 411). At first they took the name "Republican Methodists," but in 1801 "resolved to be known as Christians only, to acknowledge no head over the Church but Christ, and to have no creed or discipline but the Bible." In respect to increase of numbers, this movement was not great, and in the course of time was weakened by changes and removals, but its principles spread into other States.

About the same time Abner Jones, a physician, of Hartland, Vt., then a member of the Baptist Church, became "greatly dissatisfied with sectarian names and creeds, began to preach that all these should be abolished, and that true piety should be made the ground of Christian fellowship. In September, 1800, he succeeded by persevering zeal in establishing a church of twenty-five members at Lyndon, Vt., and subsequently one in Bradford and one in Piermont, N. H., in March, 1803." Elias Smith, a Baptist preacher, who was about this time laboring with much success in Plymouth, N. H., adopted Jones' view and carried the whole congregation with him. Several other preachers, both from the Regular and Freewill Baptists, soon followed, and with many other zealous preachers, who were raised up in the newly-organized churches, traveled extensively over the New England states, New York, Pennsylvania, Ohio and into Canada, and made many converts. Those in this movement also called themselves Christians only, and adopted the Bible as their only rule of faith and practice.

Dr. Chester Bullard was the pioneer in the cause of primitive Christianity in all Southwest Virginia. He separated himself from the Methodist Church and most earnestly desired to be immersed, but would not receive it at the hands of the Baptists, as he was not sufficiently in harmony with their tenets to unite with them. About this time Landon Duncan, the assessor of the county, happened to call in the discharge of his official duties. Engaging in a religious conversation with him, Dr. Bullard freely expressed to him his feelings and his desires, and though he freely expressed his dissent from some of the views held by Duncan, the latter agreed to baptize him.

In early life Duncan had united with the Baptists and was ordained by them, but after a time adopted the views of the "Christians," chiefly through the teaching of Joseph Thomas, who was in some respects a remarkable man. He was born in North Carolina, whence he removed with his father to Giles County, Virginia, where he became deeply imbued with religious fervor, and began while quite a young man to urge his neighbors to the importance of devoting themselves to the service of God. Associating with O'Kelley in North Carolina, he desired to be immersed, when O'Kelley persuaded him that pouring was more scriptural, to which he submitted after stipulating that a tubful of water should be poured upon him. But afterward he became fully convinced that immersion alone is baptism, and was immersed by Elder Plumer. This brought him into intimate association with Abner Jones, Elias Smith and others of the "Christians." He now devoted his life wholly to preaching and became noted for the extent of his travels throughout the United States. He traveled on foot dressed in a long, white robe, hence he was called the "White Pilgrim," and frequently, in imitation of the Master, retired to lonely places for fasting and prayer. He made a strong impression on the people, and finally died of smallpox amidst his itinerant labors in New Jersey.

Dr. Bullard, after his baptism by Duncan, at once began preaching, delivering his first discourse the evening following his baptism. Avoiding those speculation points with which Duncan and those associated with him were so much occupied, he presented simple views of the Gospel and the freeness of the salvation through Christ, and showed that faith comes by hearing the Word of God, and that "he that believeth and is baptized shall be saved." It was a considerable time, however, before he convinced enough people of the scripturalness of the doctrine to form a church. By degrees, most of those associated with Duncan were convinced by Dr. Bullard, and through the assistance of James Redpath and others joining him in the ministry of the Word, a number of churches were established in that part of Virginia. About 1839 Dr. Bullard incidentally came into possession of a copy of Alexander Campbell's "Extra on Remission of Sins." On reading it he was so surprised and delighted with the new views therein set forth that he obtained all the numbers of the Christian Baptist and Millennial Harbinger, and was filled with great joy to find how clear and consistent were Campbell's views, and how different from the slanderous misrepresentations which had been so persistently circulated through the press and from the pulpit. He immediately began to circulate Campbell's writings, preaching with great success the ancient Gospel, and overjoyed in finding himself unexpectedly associated with so many fellow laborers in the effort to restore primitive Christianity. He endured hardships as a good soldier of Jesus Christ and pushed forward against great odds. He traveled all over Virginia, from the mountains to the seashore, and baptized thousands. In his prime he was one of the most powerful exhorters that could be found, and his sermons were exceedingly clear, scriptural and persuasive.

On a notable occasion the Methodists, who had become greatly stirred by Dr. Bullard's preaching, chose one of their preachers, T. J. Stone, to represent them in a debate with Dr. Bullard on the "Act of Baptism." The debate was to be held in a grove at a place some distance from Dr. Bullard's home, and he had to start the day before in order to reach the place in time. Late in the afternoon of the first day's journey he fell in with the preacher who was to be his opponent in the debate. Stone had been studying the Campbell and Rice Debate in search of arguments to sustain his side of the question. As they rode along together their conversation turned on the debate, and Dr. Bullard noticed rather a lack of confidence in the language of his opponent. The doctor turned the conversation so that he might learn the cause of this, and soon reached the conclusion that his opponent had little relish for the debate, and, in short, in his research his confidence in affusion had been overturned. Dr. Bullard finally said: "You had better let me baptize you to-morrow instead of debating." Stone replied: "If it were not for two or three things in the way, I would."

That night they spent at Stone's home, and the doctor soon perceived that one of the greatest things in the way was Stone's wife. Accordingly he gave her much attention, and the three searched the Scriptures the greater part of the night. A large crowd assembled the next day to hear the discussion. Dr. Bullard announced that there would be no debate, but that he would preach that morning and Stone in the afternoon; also that there would be an immersion immediately after the morning discourse. Much to the surprise of all, both Mr. and Mrs. Stone presented themselves for baptism when the invitation was given.