While these people were scriptural in a number of things, in others they fell far short of returning to apostolic Christianity. So we must continue our search.
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.
PART IV
The Restoration Movement in America
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.