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.

CHAPTER II.
BARTON W. STONE

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.

CONFRONTED BY MANY DIFFICULTIES

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.