As we have already seen, there was a great struggle in Europe to escape from the direful effects of departure from apostolic simplicity. These efforts brought forth many sects, and each sect fought desperately to secure the Bible within its own party by the spiritual fetters of partisan interpretation. The clergy of each denomination, arrogating to themselves the claim of being its divinely-authorized expounders, caused it to speak only in the interest of their sect, and thus the Bible was made to speak in defense of each particular creed. Detached sentences, relating to matters wholly distinct and irrelevant, were placed in imposing array in support of positions assumed by human leaders; the people, on the other hand, seemed to have quietly surrendered into the hands of the clergy all power of discrimination and all independence in religious matters. It seemed vain that the Bible had been put into the hands of the people in their mother tongue, since the “clergy” had succeeded in imposing upon it a seal which the “laity” dared not break, so that while Protestants were delighted that they were in possession of the Bible, it was, in fact, little else than an empty boast, so long as they could be persuaded that they were wholly unable to understand it.
The Bible thus trammeled had, nevertheless, set free from spiritual bondage individuals here and there, who were more or less successful in their pleadings for reform. But among them all, however, there was no one who took hold of the leading errors with sufficient clearness and grasp as to liberate it from the thraldom of human tradition and restore the Gospel to the people in its primitive simplicity and power.
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.
We have already learned that efforts were being made to return to apostolic Christianity in different places in the East, and I mentioned these efforts first because as emigration is most usually westward, the influences thus exerted spread far and wide. This is one of the reasons why the plea to return to the original practice of the apostolic churches has been more effective in the West than in the East.
I now give attention to a great movement that was inaugurated in what was then called the “West,” through the untiring labors of Barton W. Stone and others. Stone was born in Maryland, December 24, 1772. His father died and the mother, being left with a large family of children, moved to Pittsylvania County, Va., in 1779, where the manners and customs of the people were very simple, and contentment seemed to be the lot of all, and happiness dwelt in every breast amidst the abundance of home stores, acquired by honest industry. His first teacher was a tyrant, who seemed to take pleasure in whipping and abusing his pupils for every trifling offense. When called upon to recite, he was so affected with fear, and so confused in mind, that he could say nothing, and remained in that school only a few days. He was then sent to another teacher, who was patient and kind, and he advanced so rapidly that after five years’ training his teacher “pronounced him a finished scholar.” This fired him with ambition and spurred his efforts to rise to eminence in learning.
About this time some Baptist preachers came into the neighborhood and began preaching to the people, and great excitement followed. Multitudes attended their ministrations, and many were immersed. Immersion was so novel that people traveled long distances to see the ordinance administered. Young Stone was constant in his attendance, and was particularly interested in hearing the converts relate their experiences. Of their conviction and great distress they were very particular in giving an account, and how and when they obtained deliverance from their burdens. Some were delivered by a dream, a vision, or some uncommon appearance of light; others by a voice spoken to them—“Thy sins are forgiven thee”; and others by seeing the Savior with their natural eyes. Such experiences were considered good by the Church, and those relating such were baptized and received into full fellowship. The preachers had an art of affecting their hearers by a tuneful voice in preaching. Not knowing any better, he considered all this a work of God, and the way of salvation.
After these came Methodist preachers who were bitterly opposed by the Baptists and Episcopalians, who publicly declared them to be the locusts of Revelation, and warned the people against receiving them. Stone’s mind was much agitated, and vacillated between the two parties. For some time he had been in the habit of retiring in secret, morning and evening, for prayer, with an earnest desire for religion; but being ignorant of what he ought to do, he became discouraged and quit praying, and turned away from religion.
When he was about sixteen he came into possession of his portion of his father’s estate. This absorbed his mind day and night endeavoring to devise some plan as to how to use it to the best advantage. At last he decided to acquire a liberal education, and thus qualify himself for the practice of law. Having reached this decision he began immediately to arrange his affairs to put his purpose into execution. Accordingly he bade farewell to his mother, and made his way to the noted academy at Guilford, N. C. Here he applied himself with great diligence to acquire an education or die in the attempt. He divested himself of every hindrance for the course. With such application he made rapid progress.
Just before he entered the academy the students had been greatly stirred by James McGready, a Presbyterian preacher, and Stone was not a little surprised to find many of the students assembled every morning in a private room before the hour for recitation to engage in singing and prayer. This was a source of uneasiness to him, and frequently brought him to serious reflections. He labored diligently to banish these serious thoughts, thinking that religion would impede his progress in learning, thwart the object he had in view, and expose him to the ridicule of his relatives and companions. He therefore associated with those students who made light of such things, and joined them in the ridicule of the pious. For this his conscience severely condemned him when alone and made him so very unhappy that he could neither enjoy the company of the pious nor that of the impious. This caused him to decide to go to Hampden-Sidney College, Virginia, that he might be away from the constant sight of religion. He determined to leave at once, but was prevented by a violent storm. He remained in his room all day and reached the decision to pursue his studies there and to attend to his own business, and let others do the same.
Having made this resolution, he was settled till his roommate asked him to accompany him to hear Mr. McGready preach. Of the deep impression made on him by the discourse he heard on that occasion he says:
His coarse, tremulous voice excited in me the idea of something unearthly. His gestures were the very reverse of elegance. Everything appeared by him forgotten but the salvation of souls. Such earnestness, such zeal, such powerful persuasion, enforced by the joys of heaven and miseries of hell, I had never witnessed before. My mind was chained by him, and followed him closely in his rounds of heaven, earth and hell, with feelings indescribable. His concluding remarks were addressed to the sinners to flee the wrath to come without delay. Never before had I comparatively felt the force of truth. Such was my excitement that had I been standing I should have probably sunk to the floor under the impression.
When the meeting was over he returned to his room, and when night came he walked out into a field and seriously reasoned with himself on the all-important subject of religion. He asked himself: “What shall I do? Shall I embrace religion, or not?” He weighed the subject and counted the cost. He concluded that if he embraced religion he would then incur the displeasure of his relatives and lose the favor and company of his companions: become the object of their scorn and ridicule; relinquish all his plans and schemes for worldly honor, wealth and preferment, and bid adieu to all the pleasures in which he had lived. He asked himself, “Are you willing to make this sacrifice?” His heart answered, “No, no.” Then there loomed before him a certain alternative, “You must be damned.” This thought was so terrible to him that he could not endure the thought, and, after due deliberation, he resolved from that hour to seek religion at the sacrifice of every earthly good, and immediately prostrated himself before God in supplication for mercy.
In accordance with the popular belief, and the experience of the pious in those days, he anticipated a long and painful struggle before he should be prepared to come to Christ, or, in the language of that day, before he should “get religion.” This anticipation was fully realized. For a year he was tossed about on the waves of uncertainty, laboring, praying and striving for “saving faith,” sometimes desponding and almost despairing of ever getting it. He wrestled with this condition until he heard a sermon on “God is love,” which so impressed his mind that he retired to the woods alone with his Bible. There he read and prayed with various feelings, between hope and fear, till the great truth of the love of God so triumphed over him that he afterward said:
I yielded and sunk at his feet, a willing subject. I loved him, I adored him, I praised him aloud in the silent night, in the echoing groves around. I confessed to the Lord my sin and folly in disbelieving his word so long, and in following so long the devices of men. I now saw that a poor sinner was as much authorized to believe in Jesus at first as last; that now was the accepted time and the day of salvation.
From that time he looked forward to preaching, and in the spring of 1796 applied to the Presbytery of Orange, N. C., for license to preach. In describing the proceedings of the presbytery, he says: “Never shall I forget the impression made on my mind when a venerable old father addressed the candidates, standing up together before the presbytery. After the address he presented to each of the candidates the Bible (not the Confession of Faith), with this solemn charge, ‘Go ye unto all the world, and preach the Gospel to every creature.’” He was assigned to a certain district, but soon became much discouraged, and contemplated seeking regions where he was not known and turning his attention to some other calling in life.
In the midst of much doubt and perplexity, he turned westward and finally reached Caneridge, Bourbon County, Ky., where he remained for a few months, then returned to Virginia.
In the fall of 1798 he received a call from the united congregations of Caneridge and Concord, through the Transylvania Presbytery. He accepted, and a day was appointed for his ordination to the ministry. Knowing that at his ordination he would be required to adopt the Westminster Confession of Faith, as the system of doctrine taught in the Bible, he determined to give it a very careful examination. This was to him almost the beginning of sorrows. He stumbled at the doctrine of the Trinity as therein taught, and could not conscientiously subscribe to it. Doubts, too, arose in his mind on the doctrines of election, reprobation and predestination, as then taught. He had before this time learned from those higher up in the ecclesiastical world the way of divesting those doctrines of their hard, repulsive features, and admitted them as true, yet unfathomable mysteries. Viewing them as such, he let them alone in his public discourses and confined himself to the practical part of religion, and to subjects within his depth. But in re-examining these doctrines he found the covering put over them could not hide them from a discerning eye with close inspection. Indeed, he saw that they were necessary to the system, without any covering.
He was in this state of mind when the day for his ordination came. He determined to tell the presbytery honestly his state of mind, and to request them to defer his ordination until he should be better informed and settled. When the day came a large congregation assembled, but before the presbytery convened he took aside the two pillars—James Blythe and Robert Marshall—and made known to them his difficulties and that he had determined to decline ordination at that time. They labored, but in vain, to remove his difficulties and objections. They asked him how far he was willing to receive the Confession of Faith. To this he replied, “As far as I see it is consistent with the Word of God.” They concluded that that was sufficient. The presbytery then convened, and when the question, “Do you receive and adopt the Confession of Faith as containing the system of doctrine taught in the Bible?” he answered aloud, so that the whole assembly could hear, “I do, so far as I see it consistent with the Word of God.” No objection being raised to this answer he was ordained.
The reception of his ordination papers neither ended his intellectual misgivings nor his difficulties with his strictly orthodox ministerial associates in the presbytery. His mind, from this time until he finally broke the fetters of religious bondage, “was continually tossed on the waves of speculative divinity,” the all-engrossing theme of the religious community at that time. Clashing, controversial theories were urged by the different sects with much zeal and bad feeling. At that time he believed and taught that mankind were so depraved that they could do nothing acceptable to God until his Spirit, by some physical, almighty and mysterious power had quickened, enlightened and regenerated the heart, and thus prepared the sinner to believe in Jesus for salvation. He began to see that if God did not perform this regenerating work in all, it was because he chose to do it for some and not for others, and that this depended upon his own sovereign will and pleasure. He then saw that the doctrine was inseparably linked with unconditional election and reprobation, as taught in the Westminster Confession of Faith; that they are virtually one, and that was the reason why he admitted the decrees of election and reprobation, having admitted the doctrine of total depravity. Scores of objections continually crossed his mind against the system. These he imputed to blasphemous suggestions of Satan, and labored to repel them as satanic temptations and not honestly to meet them with Scripture arguments. Often, when addressing the multitudes on the doctrine of total depravity, on their inability to believe and on the physical power of God to produce faith, and then persuading the helpless to “repent and believe” the Gospel, his zeal would in a moment be chilled by such questions as: “How can they believe?” “How can they repent?” “How can they do impossibilities?” “How can they be guilty in not doing them?” Such thoughts almost stifled his ability to speak, and were as great weights pressing him down to the shades of death. The pulpits were continually ringing with this doctrine; but to his mind it ceased to be a relief; for whatever name it was called, he could see that the inability was in the sinner, and therefore he could not believe nor repent, but must be damned. Wearied with the works and doctrines of men and distrustful of their influence, he made the Bible his constant companion. He honestly, earnestly and prayerfully sought for the truth, determined to buy it at the sacrifice of everything else.
He was relieved from this state of perplexity by this resolve. By reading and meditating upon the Word of God, he became convinced that God did love the whole world, and that the only reason why he did not save all was because of their unbelief, and that the reason why they believed not was because they neglected and received not his testimony concerning his Son, for the Scripture says: “These are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in his name.” From this he saw that the requirement to believe in the Son of God was reasonable, because the testimony given is sufficient to produce faith in the sinner, and the invitation and encouragement of the Gospel are sufficient, if believed, to lead him to the Savior for the promised salvation and eternal life. From that moment of new light and joy he began to part company with Calvinism, declaring it to be the heaviest clog on Christianity in the world, a dark mountain between heaven and earth, shutting out the love of God from the sinner’s heart.
In the joy of this new-found liberty he received such power that made him one of God’s choicest instruments in awakening religious society out of its apathy, and in preparing the way for the great religious movement with which the last century was ushered in. Born with his new convictions of God’s all-abounding love, was an intense yearning to bring his fellow men to the joy of such a salvation. While the fire was kindling in his soul, he heard of a great religious excitement which had already begun in Logan County, Kentucky, under the labors of certain Presbyterian preachers, among whom was the same James McGready whose preaching had so strongly affected Stone, while a youth, in North Carolina. In the spring of 1801 he attended one of these camp meetings, and for the first time witnessed those strange agitations and cataleptic attacks, which baffled description. He describes them thus:
The scene to me was new, and passing strange. It baffled description. Many, very very many, fell down as men slain in battle, and continued for hours together in an apparently breathless and motionless state; sometimes for a few moments reviving and exhibiting symptoms of life by a deep groan or a piercing shriek, or by a prayer for mercy most fervently uttered. After lying thus for hours they obtained deliverance. The gloomy cloud which had covered their faces seemed gradually and visibly to disappear, and hope in smiles brightened into joy; they would rise shouting deliverance, and then would address the surrounding multitude in language truly eloquent. (Biography of Stone, page 34.)
Returning from these strange scenes, he entered the pulpit at Caneridge with heart aglow with spiritual fervor. No longer shackled by the doctrine of election and reprobation, he took for his text the inspiring message of the great commission: “Go ye into all the world and preach the Gospel to the whole creation. He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned.” Old as was the text, it came like a new evangel to this people, who had known nothing but the hard terms of a Calvinistic creed. The audience was visibly affected, and he left them promising to return in a few days. This was the beginning of one of the greatest revivals in history. On his return a vast multitude awaited him, and he had scarcely begun to picture before them the great salvation when scores fell to the ground as if smitten by some unseen hand. It is well to let Mr. Stone describe the scene in his own language:
Some attempted to fly from the scene panic-stricken, but they either fell or returned immediately to the crowd, as unable to get away. In the midst of this exercise an intelligent deist in the neighborhood stepped up to me and said, “Mr. Stone, I always thought before that you were an honest man, but now I am convinced that you are deceiving the people.” I viewed him with pity, and mildly spoke a few words to him; immediately he fell as a dead man, and arose no more until he had confessed the Savior. (Biography, pages 36, 37.)
The report of this remarkable meeting soon spread through the country, and shortly afterward he held a protracted meeting at Concord. The whole country was aroused and multitudes of all denominations attended. Party spirit shrank away and all joined heartily in the meeting, which continued five days and nights without a break, and great numbers abandoned sin.
On July 2, 1801, Barton W. Stone was married to Miss Elizabeth Campbell, of Muhlenberg County, Kentucky. Soon after marriage they hurried on to Caneridge for the memorable meeting which began on Friday before the third Sunday in August. The news concerning the remarkable meeting at Concord had spread far and wide, and when the time came to begin the meeting at Caneridge the roads were literally crowded with wagons, carriages, horsemen and footmen, moving to the camp grounds. The crowd was estimated at thirty thousand. During the meeting four or five preachers were frequently speaking at the same time, in different parts of the encampment, without confusion. All denominations joined in the conduct of the meeting. Party spirit for the time had disappeared, and all united in the great work. Multitudes abandoned sin and entered the profession and practice of religion. The meeting continued six or seven days and nights, and would have continued longer but food for the multitude could not be found.
This meeting was attended by many from Ohio and other distant parts, who returned to their homes and spread the same spirit in their neighborhoods, and the same results followed, and it can not be denied that great good resulted. Nor were its effects by any means transient, but were felt for years in the rapid growth of the churches in general and in a great degree of religious fervor.
From the beginning of this great excitement Mr. Stone had been employed almost day and night in preaching, singing, visiting, and praying with and for the distressed, till his lungs failed and became inflamed, attended with a violent cough, and it was believed that he had tuberculosis. His strength failed and he believed that his end was near. Notwithstanding this he had an intense desire to attend a camp-meeting a few miles distant from Caneridge. His physician had strictly forbidden him to preach any more till his disease should be removed.
This meeting was held in a grove near Paris. Here for the first time a Presbyterian preacher opposed the work and the doctrine by which the zeal among them had its existence and life. He labored hard to bring the people under the yoke of Calvin and to regulate them according to his standard. He wished to leave the camp at night and repair to the town, nearly a mile away, and hold the meeting in a house that would not hold half the people. This could not be done without leaving their tent and other things exposed. The consequence was, the meeting was divided and the work greatly hindered. Infidels and formalists were greatly elated over this supposed victory and passed great encomiums on the preacher; but the hearts of the revivalists were filled with sorrow. Stone went to the meeting in town. A preacher was put forward who had always been hostile to the work and seldom mingled with the revivalists. He addressed the assembly in “iceberg style,” and its influence was very depressing. Stone had decided to lead the congregation in prayer just as soon as the preacher closed. When he finally closed, Stone arose and said, “Let us pray.” At that very moment another preacher of the same cast with the former rose in the pulpit to preach another sermon; but Stone proceeded to pray, feeling a tender concern for the people. While he was praying the people became much affected and the house was filled with distress. Some of the preachers jumped out of the window back of the pulpit and fled. Stone then pushed his way through the crowd to those in distress, pointed them to the way of salvation, and administered to them the comforts of the Gospel. The physician who was attending him being present, pressed his way through the crowd and found Stone wet with perspiration. He ordered him to his home, lecturing him severely for violating his orders. He put on dry clothes and retired at once, slept sounding, and arose next morning perfectly relieved from his affliction. He soon regained his strength and joyfully resumed his ministerial duties. This incident brought the campmeeting to a sudden close.
There were at this time several other preachers in the Presbyterian Church who coincided in religious views with Stone. These were Richard McNemar, John Thompson, John Dunlavy, Robert Marshall and David Purviance. The three former lived in Ohio, and the three latter lived in Kentucky. They all boldly preached the sufficiency of the Gospel to save men, and that the testimony of God was designed and able to produce faith, and that sinners were capable of understanding and believing this testimony, and of acting upon it by coming to the Savior and from him obtaining salvation and the Holy Spirit. When they first began to preach these things, “the people appeared as just awakened from the sleep of ages. They seemed to see for the first time that they were responsible beings, and that a refusal to use the means appointed was a damning sin.”
This departure from the doctrine of the Westminster Confession of Faith soon occasioned a virulent opposition on the part of those who adhered to it. “At first they were pleased to see the Methodists and Baptists so cordially uniting with us in the worship; but as soon as they saw these sects drawing away disciples after them, they raised the tocsin of alarm—The Confession of Faith is in danger, ‘To your tents, O Israel!’”
These partisans began to preach boldly the doctrines of their Confession of Faith and used the most potent arguments in their defense. “A fire was now kindled that threatened to ruin the great fervor among the people. It revived the dying spirit of partyism and gave strength to trembling infidels and lifeless professors. The sects were aroused. The Methodists and Baptists, who had so long lived in peace and harmony with the Presbyterians and with one another, now girded on their armor and marched into the deathly field of controversy and war. These were times of distress. The spirit of partyism soon expelled the spirit of love and union—peace fled before discord and strife and religion was stifled and banished in the unhallowed struggle for pre-eminence. Who shall be the greatest seemed to be the spirit of the contest. The salvation of the world was no longer the burden, and the spirit of mourning in prayer took its flight from the breasts of many preachers and people. Yet there were some of all the sects who deplored this unhappy state of things; but their entreating voice was drowned in the din of battle.”
The Presbytery of Springfield, Ohio, arraigned McNemar on the charge of heresy, and the case came before the synod at Lexington, Ky. Foreseeing their fate before that body, Stone, McNemar, Thompson, Dunlavy and Marshall drew up a protest, declaring their independence and withdrawal from the jurisdiction of the synod. The synod then suspended them and declared their congregations vacant. This act produced great commotion and division among the churches and confirmed the seceding ministers in their opposition to creeds and authoritative ecclesiastical systems. But as yet they had no thought of ceasing to hold the Presbyterian faith, and that they might continue in the service of the Church organized themselves into an independent presbytery, called the “Springfield Presbytery,” but soon finding this position an impossible one and the whole system out of harmony with their views, they now took another step in their work of reform. Renouncing their allegiance to all authority but that of their divine Master, they resolved to be governed by the Bible as their only rule of faith and practice. This called for the tracts and sermons from the opposition, and the views thus canvassed became widely disseminated.
Soon after his separation, Stone called the churches at Caneridge and Concord together and informed them that he could no longer preach to support Presbyterianism, but that his labors should henceforth be directed to advance the kingdom of God, irrespective of party, releasing them from all pecuniary obligations to him. Thus for the cause of truth he sacrificed the friendship of two large churches and an abundant salary for his support. He preferred the truth to the friendship and kindness of his associates in the Presbyterian ministry, who were dear to him, and tenderly united in the bonds of love. Having now no support from the congregations, and having emancipated his slaves, he turned his attention cheerfully to labor on his farm. Though fatigued in body, his spirit was happy and calm. He did not relax his ministerial labors, preaching almost every night and often in the daytime to those who were anxious to hear the Word. He had no money to hire laborers, and often on his return home he had to labor at night while others were asleep to redeem his lost time.
Co-operating with his associates in the Springfield Presbytery in preaching and planting churches, a year had scarcely passed until such an organization was perceived to be unscriptural, and was by common consent renounced, all agreeing to take the name “Christian,” which they believed to be the only proper title for Christ’s followers, and believed it to have been given by divine appointment to the disciples at Antioch. Having divested themselves of all party creeds and party names, and trusting alone in God and the word of his grace, they became a byword and laughing stock to the whole family of the sects; all of whom prophesied their speedy annihilation. Through much tribulation and strenuous opposition they advanced, and churches and preachers were multiplied.
As their renouncing their allegiance to all authority in religious matters but that of the Lord Jesus Christ aroused much interest and no little opposition at the time, it will, no doubt, be interesting to my readers to have this remarkable production in full, together with the witnesses’ address in full, which is as follows:
THE LAST WILL AND TESTAMENT OF THE SPRINGFIELD PRESBYTERY
The Presbytery of Springfield, sitting at Caneridge, in the county of Bourbon, being, through a gracious Providence, in more than ordinary bodily health, growing in strength and size daily; and in perfect soundness and composure of mind; but knowing that it is appointed for all delegated bodies once to die; and considering that the life of every such body is very uncertain, do make and ordain this our last will and testament, in manner and form following, viz:
Imprimis. We will, that this body die, be dissolved, and sink into union with the body of Christ at large; for there is but one body and one spirit, even as we are called in one hope of our calling.
Item. We will, that our name of distinction, with its Reverend title, be forgotten, that there be but one Lord over God’s heritage, and his name one.
Item. We will, that our power of making laws for the government of the Church, and executing them by delegated authority, forever cease; that the people may have free course to the Bible, and adopt the law of the spirit of life in Jesus Christ.
Item. We will, that candidates for the gospel ministry henceforth study the Holy Scriptures, with fervent prayer, and obtain license from God to preach the simple Gospel, with the Holy Spirit sent down from heaven, without any mixture of philosophy, vain deceit, traditions of men, or the rudiments of the world. And let none take this honor to himself, but he that is called of God, as was Aaron.
Item. We will, that the Church of Christ resume her native right of internal government, try her candidates for the ministry, as to their soundness in the faith, acquaintance with experimental religion, gravity and aptness to teach; and admit no other proof of their authority but Christ speaking in them. We will that the Church of Christ look up to the Lord of the harvest to send forth laborers into the harvest; and that she resume her primitive right of trying those who say they are apostles and are not.
Item. We will, that each particular church as a body, actuated by the same spirit, choose her own preacher and support him by a free-will offering, without a written call or subscription, admit members, remove offenses; and never henceforth delegate her right of government to any man or set of men whatever.
Item. We will, that the people henceforth take the Bible as the only sure guide to heaven; and as many as are offended with other books, which stand in competition with it, may cast them into the fire if they choose; for it is better to enter into the life having one book than having many to be cast into hell.
Item. We will, that preachers and people cultivate a spirit of mutual forbearance; pray more and dispute less; and while they behold the signs of the times, look up, and confidently expect that redemption draweth nigh.
Item. We will, that our weak brethren who may have been wishing to make the Presbytery of Springfield their king, and wot not what is now become of it, betake themselves to the Rock of Ages, and follow Jesus for the future.
Item. We will, that the Synod of Kentucky examine every member who may be suspected of having departed from the Confession of Faith, and suspend every such heretic immediately, in order that the oppressed may go free, and taste the sweets of gospel liberty.
Item. We will, that Ja—— ——, the author of two letters lately published in Lexington, be encouraged in his zeal to destroy partyism. We will, moreover, that our past conduct be examined into by all who may have correct information; but let foreigners beware of speaking evil of things which they know not.
Item. Finally, we will, that all our sister bodies read their Bibles carefully, that they may see their fate there determined, and prepare for death before it is too late.
Springfield Presbytery.
June 28, 1804. (L. S.)
Robert Marshall, John Dunlavy, Richard McNemar, B. W. Stone, John Thompson, David Purviance, Witnesses.
We, the above-named witnesses of the Last Will and Testament of the Springfield Presbytery, knowing that there will be many conjectures respecting the causes which have occasioned the dissolution of that body, think proper to testify that from its first existence it was knit together in love, lived in peace and concord, and died a voluntary and happy death.
Their reasons for dissolving that body were the following: With deep concern they viewed the divisions and party spirit among professing Christians, principally owing to the adoption of human creeds and forms of government. While they were united under the name of a presbyter, they endeavored to cultivate a spirit of love and unity with all Christians, but found it extremely difficult to suppress the idea that they themselves were a party separate from others. This difficulty increased in proportion to their success in the ministry. Jealousies were excited in the minds of other denominations; and a temptation was laid before those who were connected with the various parties to view them in the same light. At their last meeting they undertook to prepare for the press a piece entitled, “Observations on Church Government,” in which the world will see the beautiful simplicity of Christian Church government, stript of human invention and lordly traditions.
As they proceeded in the investigation of that subject, they soon found that there was neither precept nor example in the New Testament for such confederacies as modern church sessions, presbyteries, synods, General Assemblies, etc. Hence they concluded that while they continued in the connection in which they then stood, they were off the foundation of the apostles and prophets of which Christ himself is the chief cornerstone. However just, therefore, their views of church might have been, they would have gone out under the name, the precious cause of Jesus, and dying sinners who are kept from the Lord by the existence of sects and parties in the church, they have cheerfully consented to retire from the din and fury of conflicting parties—sink out of the view of fleshly minds, and die the death. They believe their death will be great gain to the world. But though dead, as above, and stript of their mortal frame, which only served to keep them too near the confines of Egyptian bondage, they yet live and speak in the land of gospel liberty; they blow the trumpet of jubilee, and willingly devote themselves to the help of the Lord against the mighty. They will aid the brethren, by their counsel, when required; assist in ordaining elders or pastors, seek the divine blessing, unite with all Christians, commune together, and strengthen each others’ hands in the work of the Lord.
We design, by the grace of God, to continue in the exercise of those functions which belong to us as ministers of the Gospel, confidently trusting in the Lord, that he will be with us. We candidly acknowledge that in some things we may err, through human infirmity; but he will correct our wanderings and preserve his Church. Let all Christians join with us in crying to God day and night to remove the obstacles which stand in the way of his work, and give him no rest till he make Jerusalem a praise in the earth. We heartily unite with our Christian brethren of every name in thanksgiving to God for the display of his goodness in the glorious work he is carrying on in our western country, which we hope will terminate in the universal spread of the Gospel. (Biography of B. W. Stone, pages 51-55.)
The stand they now took drove them to modify their practices in many particulars. Among the first things to which they turned their attention was infant baptism. Previous, indeed, to the great excitement in 1801, Robert Marshall had become satisfied that infant baptism was not taught in the Word of God; upon which Stone tried to set him right, but in the course of the discussion he became so thoroughly convinced of its unscripturalness that he discontinued the practice entirely. The religious awakening, however, soon engrossed the minds of all, and for some years baptism was left out of view. At length, many becoming dissatisfied with their infant baptism, a meeting was convened to thoroughly consider the subject, and, after a friendly investigation, and discussion, it was decided that each member should act in accordance with his convictions. As none among them had been immersed, it was a question whether any one was qualified to administer baptism, which was finally settled upon the ground that authority to preach carried with it the authority to baptize. In the performance of this newly-discovered duty, the ministers first baptized each other, and then their congregations. The practice of immersion soon prevailed generally among the churches.
Shortly after having reached the conclusion that the immersion of believers is the only Scriptural baptism, at a great meeting at Concord, when mourners were daily invited to collect around for prayer, as was their custom then, and many persons were prayed for without receiving the expected comfort, the words of Peter rolled through Stone’s mind—“Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Spirit”—and he thought, “were Peter here he would thus address these mourners.” So he quickly arose and addressed them in the same language and urged them to comply with this demand. The effect, however, was the reverse of what he intended. Instead of comforting the mourners, it only perplexed and confused them by directing their attention to an untried course of procedure utterly unknown to “revivals,” and for which they were wholly unprepared. “While their hearts were filled with ardent desires for special operations of the Holy Spirit and of fire, this unexpected presentation produced a chilling effect, and tended to cool the ardor of their excited imagination. Mr. Stone himself, indeed, quoted Peter’s language on this occasion evidently more from his anxiety to suggest some means of relief, and from his unbounded confidence in the Word of God, than from any proper understanding of the relation of baptism to remission of sins.”
The independent stand that Stone took on the Bible alone greatly increased his labors. Kindred spirits speedily rallied to his support. The Presbyterians forbade their people to associate with them in their worship, on pain of censure or exclusion, but this caused many to cast their lot with them. Churches quickly sprang up over a wide region, rejecting all standards but the Bible and refusing to wear any name but that of “Christians.” Stone and his co-laborers now devoted themselves to encouraging and strengthening these widely-scattered churches.
Scarcely had the work been inaugurated, however, before the very life of the churches was threatened by the appearance of a strange delusion. A semi-religious, socialistic movement, known as “Shakerism,” had some years before this established several communities in the State of New York. Its leaders, hearing of the revolt against Calvinism led by Stone, sent three missionaries—Bates, Mitchum and Young—among them. They were eminently qualified for their work, and soon made sad havoc of the newly-planted churches. Stone thus describes them and their work:
Their appearance was prepossessing, they were grave and unassuming at first in their manners; very intelligent and ready in the Scriptures, and of great boldness in their faith. They informed us that they had heard of us in the East, and greatly rejoiced in the work of God among us—that as far as we had gone we were right, but we had not gone far enough into the work—that they had been sent by their brethren to teach the way of God more perfectly, by obedience to which all should be led into perfect holiness. They seemed to understand all the springs and avenues of the human heart. They delivered their testimony and labored to confirm it by the Scriptures. They promised the greatest blessings to the obedient, but certain damnation to the disobedient. They urged the people to confess their sins to them, especially the sin of matrimony, and to forsake all immediately—husbands must forsake their wives and wives their husbands.... Many said they were the great power of God, confessed their sins to them and forsook their marriage state. Among them were three of our preachers—Matthew Houston, Richard McNamar and John Dunlavy. Several more of our preachers and pupils, alarmed, fled from us, and joined the sects around us. (Biography, page 62)
It was only by the great effort of Stone that the churches were saved from this vortex of ruin. He labored day and night, far and near, among the churches where the Quakers went. By this means the evil influence was checked and their broken ranks were rallied, and soon led once more to victory.
Soon after the trouble with the Quakers had been quelled and the churches were once more in a prosperous condition, another trouble arose which threatened their entire overthrow. Two of the preachers, who with Stone had thrown off the yoke of Presbyterianism, abandoned the movement, reaffirmed their faith in the Westminster Confession of Faith, and returned to the Presbyterian fold. “Of the five of us,” as he wrote at a later date, “that left the Presbyterians, I only was left, and they sought my life.” Conscious of the integrity of his purpose, and convinced of the scripturalness of his position, Stone continued to preach to the churches far and near, to any who would listen to him, rendering his services gratuitously, and earning as best he could the support of his family out of his little farm. Preaching the Gospel as he now understood it, multitudes flocked to his standard, and many flourishing churches were established by him in Ohio, Kentucky and Tennessee.
As an evangelist among the pioneer population of newly-settled States he was without a rival. His large, generous nature quickly won the confidence of the hardy inhabitants. His zeal and originality awakened their interest and fixed their attention. His warm sympathies and strong emotions melted them to repentance and led them to obedience. Seldom did he preach a sermon that did not result in conversions, sometimes scores coming forward at the close of a single address. At other times the wayside cabin with its lonely occupant received with gladness the message of life. Here is a scene as he describes it:
One day as I was riding along slowly to an appointment at night, I was passing by a small hut, when a woman ran out and called to me. I stopped my horse. She told that she had heard me preach the day before, and with a heavenly countenance thanked God for it. “For,” said she, “the Lord has blessed my soul. Will you stop and baptize me?” “Yes,” said I, “gladly will I do it.” I dismounted, and walked into the hut. “Oh,” said she, “will you wait till I send for my sister, a short distance off. She was with me, and the Lord has blessed her, too. She wants also to be baptized.” “Oh, yes,” said I; “I will gladly wait.” She quickly dispatched a little boy to call her husband from the field near the house, and to tell the sister to come. In the meantime she was busy preparing dinner for me. It was no doubt the best she had, but such as I had never seen before. I never more thankfully, more happily, and more heartily dined. The husband soon came in, and the wife beckoned him out, and informed him of her intention of being baptized. He obstinately opposed it. In tears and distress she informed me. I talked mildly with him of the impropriety of his conduct, and at length gained his consent. Her countenance brightened with joy, and her sister came in shortly.
There, in the depths of the forest, in a stream that flowed near by, was witnessed a scene that rivals in picturesqueness and simple beauty any recorded in the Word of God.
On another occasion as he was returning from an appointment he was overtaken by a gentleman returning from the same meeting, and the two continued the journey together. Stone introduced the subject of religion, which was found not to be disagreeable to the stranger, though he made no profession of religion. He urged him with many arguments to a speedy turning to the Lord. It was very evident that his mind was deeply troubled and that he was vacillating as to his choice of life or death. At length they came to a clear running stream, when he said to Stone: “See, here is water. What doth hinder me to be baptized?” To which he replied in the language of Philip to the Eunuch: “If thou believest with all thine heart, thou mayest.” The ready response came: “I believe that Jesus Christ is the Son of God, and am determined hereafter to be his servant.” Without anything further passing between them, they dismounted and Stone baptized him.
About 1812 Stone filled an appointment of long standing in Meigs County, Ohio. The Separate Baptists, by previous appointment, held their annual association at the same time and place. They agreed to worship together. The crowd of people was great, and early in the meeting Stone baptized William Caldwell, a Presbyterian preacher, in the Ohio River. This drew the cords of friendship more closely between him and the Baptists. By this united effort the excitement became very great. The elders and members of the association met daily in a house near the stand, where they transacted their business, while worship was carried on at the stand. Stone was asked and urged to assist them in their deliberations in the association, and frequently requested to give his opinion on certain points, which he did to their acceptance and approbation. They had a very difficult case before them, on which they could come to no decision. He was urged to speak on it, and to speak freely. He spoke freely and fully on the point, showing it to be a party measure, and unscriptural, at the same time exerting himself against sectarianism, formularies and creeds, laboring all the while to establish the scriptural ground of union among Christians, and the name they should wear, and that until Christians were united in spirit on the Bible there would be no end to such difficult cases as now confronted them. Having closed his speech, he went at once to the stand.
The mind of the association was withdrawn from any further consideration of the knotty cases before them to the consideration of what had been presented to them in the speech which they had just heard, with the result that they agreed to forever lay aside their formularies and creeds and take the Bible alone for their rule of faith and practice—to drop the name “Baptist” and take the name “Christian”—and to disband their association and join Stone and others in their efforts to return to apostolic Christianity. They then marched to the stand, shouting the praises of God and proclaiming aloud what they had done. They embraced each other with Christian love, by which the union was cemented. This gave a mighty impetus to the work and multitudes were added to the Lord.