Excerpt concerning Alexander Campbell from:
Celebrating The
Triquartiqui
Centennial
(The 175th Anniversary)
The Famous Z.T. Cody History-First One Hundred Years
Mr. Cody Was the Pastor From 1887-1890
By Dr. A.D. Odom
Pastor 1931-1937 and 1953-64
Electronic edition prepared August 2, 2005
by
202 W. Commerce
325-372-4463
Send corrections to rockywhitely@hotmail.com
Additional note by
When
some pastors recognized the teaching of Alexander Campbell as unique and
contradictory to the May’s
May’s
…would often last for months, for instance the meeting in 1817 continued with short intermissions from March to July.
The revival spirit which had been almost continuous with Mr. Warder’s pastorate suddenly stopped at the close of 1822, and in ’23 there were only four baptisms, in ’24 none, in ’25 one, in ’26 none, in ’27 none. Five years and five baptisms and four of these at the close of the last revival. The membership went down from 339 to 216. The cause of this would be interesting if known. The same earnest preacher proclaimed the gospel, and the same faithful band of laymen surrounded him. The destitution became very great. The record shows how many of the members began to neglect the church. The community was utterly indifferent to religion. Temporarily the people were very prosperous. The territory of the church was extensive. There was no other church then at Mays Lick, and with the exception of a small Presbyterian church a few miles to the East, and a small Methodist church a few miles to the West, and a Baptist church organized in 1824 from a few members from this church, six miles to the West, there was no other church in the thickly settled district, and the territory now covered by Lewisburg, Mt. Pisgah and Ewing churches was then under the care of Mays Lick. In this large, prosperous and thickly settled territory there had not been even a poor revival or religion for five years, and the membership of the church had decreased more than one hundred. There was much dissension at the church at this period over the discussion of names and also over the version of the Scriptures.
MR.
ALEXANDER CAMPBELL’S or the Old should be appealed to as authority. Over
the question, “Whether it in most agreeable to the Scriptures for the church to
have a pastor or Bishop, and the proper form or method for Christians to
worship God,” the discussion ran up to fever heat for two months before it was
settled to have a pastor and to worship “according to God’s Word.” It seems
that many of the questions which Mr. Campbell was bringing to the front
were beginning to agitate the church. Mr. Warder became deeply dejected in
spirit and mourned over the condition or
At
last the church become deeply concerned about the condition of herself and the
community. Days were set apart for fasting and prayer. Their prayers were not
in vain for in 1828 a revival the most remarkable that over visited this
community, and one of the greatest that ever blessed any church was given to
them as God’s abounding answer. “
As Mr. Warder was coming from his home, then about three miles NE of town where Mr. B.F. Clift now lives [Odom note, Aug. 1st, ’64: home now owned by Mrs. Tillie Worthington, and residing with her Mr. and Mrs. Yates Crawford] to attend the church meeting on Saturday, Jan. 12th, 1828, he felt unusually sad and wept as he thought of the spiritual condition or the community. He stopped for a few minutes at the home of the late John Shotwell, and in conversation with his daughter. Mrs. Priscilla Wilson said that, “It would do as much good to preach to the rocks, stumps and trees as to those people.” That day there was no business that came before the church, and we find that this record was made. “No business done to be made a record of.” Yet the Clerk would here remark that a proposition was made and unanimously agreed to for the church to meet one hour earlier on the next day than their usual time and spend that hour in confession of sin before God and earnest supplication to him to save the souls of our children and neighbors.”
NEVER before or since did the church transact more important business, or any that paid better. They met on the next day according to agreement. After the hour of confession and prayer Mr. Warder preached a tender and powerful sermon. The congregation was melted to tears and many trembled because of sin. To quote an eyewitness: “A great effect was visible at the time and confirmed by future evidence from many persons and the great refreshing from the presence of the Lord continued in astonishing manner.” In this way the revival of the Lord began and continuing all the year until March, 1829. The preaching was
May’s
done chiefly by
Mr. Warder, with whom the revival began, and upon whom under God it mainly
depended. He devoted nearly all the year to this community, but here were many
intermissions of weeks, in which he would labor in other parts of the Bracken
Association where the revival spirit had flowed, or to which he would carry it.
The meetings had not progressed far when the small brick house in which they worshipped
since 1810 was so damaged by fire as to be unfit for use. The Committee
appointed to recommend the best course to pursue reported to make temporary
repairs on the old house to fit it for present use and to proceed at once to
build on the opposite side of the road [present site] a large brick house 50 X
70 or 75 feet. The report was agreed to and work began, but neither the burning
of the old or the building of the new could stop or retard the progress of the
revival. It had taken a deep hold upon the community. Religion was the topic of
conversation at the church, in the stores, at home, in the field, on the road,
everywhere. Men, women, children, masters and slaves were interested in and
seeking their soul’s salvation. The whole pyramid of society was shaken as by
an earthquake. It was a revival in which men mourned on account of their sins,
and rejoiced with a joy unspeakable in a newfound hope. Thus, the greatest of
all Mays Lick’s revivals, was pre-eminently one of experimental religion. Grace
was again overflowing all this mountain of sin, and every part of the large
territory of the church was washed by the precious and cleansing waves. When
the house was damaged by fire, Mr. Warder commenced to preach in the private
houses and in the woods. A preaching stand was erected in the grove about one
mile West of town, where Dr. H.L. Parry now lives. [Odom note Aug. 1st, 64: Now
occupied by Mr. Elmer Applegate, former sheriff of
There wore no turnpikes or many vehicles for riding in, and it was not an uncommon night to see the first women of the community walk two and three miles at night through bad weather to Divine service. This custom on the part of the rich made the poor feel that the chasm between them and their neighbors was not so great, so all classes and conditions came freely together. But the very flames of the revival became so great as to melt out of sight almost all social differences. A great many slaves were received. Members who had been excluded were restored. In all 500 and more were received, and about 485 were baptized. During that same year, within the bounds of the Bracken Association, Mr. Warder baptized more than a thousand. It is a meeting never to be forgotten while this church or its memory shall live. [The year 1828.]
Of the great numbers then received I know of but two who remain unto this present time [1890], Bros. James M. Hixon, now of Tenn., but still a member of this church, and who has ever been true and faithful to his profession, whether digging gold in California, or tilling the soil in Tennessee, or mingling with his old friends in his Kentucky home, and Bro. Walter Small, for a year after the meeting cast his lot with Mr. Alexander Campbell, but who has for sixty years lived in our community a monument of strength for our common Christianity. A few days and these two will pass over and join with their old pastor and the numbers who with them found sweet hope in ascribing all Glory to Christ.
(*) The Period Of Trouble (*)
The great revival had hardly closed before a serious trouble began to arise in the church. Doctrines strange and contrary to what had
May’s
ever before been
on Baptist lips began to be fearlessly, yea boldly proclaimed by a few of the
leading members. Mr. Alexander Campbell, at this time a member of
a Baptist church in Bethany, Va., but who previous to his uniting with the
Baptists had imbibed Sandemanian sentiments while a student in Scotland, had
been for a number of years promulgating his peculiar notions through his paper,
the Christian Baptist, with a
view of producing a religious reformation in society and of uniting
Christendom upon his dogmas. He was a man beloved by his brethren for his noble
qualities of heart and admired for his gifts of leadership. As early as 1824 he
had especially endeared himself to the Baptists of this immediate section in
debate at
The word Reformation had a tremendous sound, but Mr. Campbell had the rare art of inspiriting in the hearts of his constantly increasingly number of followers the firm confidence that he was fully able to bring about all the vague word meant. He and his followers became impressed that they were in a very great religious movement—one that would parallel the Great Reformation [led by Martin Luther in 1516]. In fact Mr. Campbell was constantly drawing parallels between his time and that of the 16th century, between his work and that of Martin Luther. His intention, so far as I have been able to judge, was not to effect a reformation in the morals of the people, but simply to produce a change of religious beliefs. Without doubt there was much in religious views and practices that needed reformation. Calvinism by many was carried to extremes. The “experience” of some furnished a fine mark for ridicule. The letter of the creed was sometimes given more prominence than that spirit of scripture. Many professing Christians could not be persuaded to be immersed. Theology with many took the place of religion. Mr. Campbell proclaimed a crusade against all creeds; he exalted baptism to the importance of faith and repentance and made it the third condition to salvation; he affirmed that faith was simply the belief of testimony, and that the Holy Spirit did not act directly upon the human heart until after baptism. Many other notions and practices he taught, but around these the fight was made in Mays Lick. That part of the field upon which the battle was the hottest was, “that baptism was in order to the remission of sins.” The communion question which has since been exalted as a cause of separation cut but little figure in the first controversies. It should be born in mind that the split was upon the doctrine of Baptismal Remission, and those doctrines of faith and the work of the Holy Spirit which necessarily follow. For a number of years the leaven was at work in this church. It affected some quite strongly in 1827. During the progress of the Great Revival in ’28, the followers of Mr. Campbell were active in promulgating their views. When the revival closed, there was not so far as I can learn, a larger or stronger church in the State than the one at Mays Lick, and a finer field for new religious theories Mr. Campbell never found. The membership was over 700 and 500 of these had recently joined. They were clay ready for the potter.
Mr. Campbell frequently visited the church, and no preacher of his day could count for more before a popular audience than he. He was a fair but not a great scholar, and did not make pretensions to a scholarship above what he thought he possessed, but he told what he did know in such a manner that it produced the impression that he knew a great deal more. He was a man of commanding address, of the most perfect self-possession, of a fluent stately speech and of assuring self-confidence. Abstruse questions he could handle in the most popular manner, [abstruse—obscure-hidden] and yet they appeared nonetheless abstruse, such was his dignity, and the great importance he attached to them. He was unconscious of his own limitations, and on all the questions that he touched, wrote and talked with the confidence of one who felt that he was speaking the truth. Yet he without doubt made many changes in his theology, but the present conviction was held with as much paternal blindness as the last. Not that he was extremely or offensively egotistical; for he was not, but simply that his theory for the time covered the whole
May’s
mental horizon. Most men feel oppressed by what they do not know of the truth they have under consideration, but it seems that Mr. Campbell’s mind was satisfied by what he did not know. I would not be understood by this as intimating that he was either limited in knowledge or narrow in mind. He was far from both, but upon the boundary of his positions there was the sign, “ne plus ultra.” [Odom: “No more beyond.”] Nature formed him for a great debater. He could throw an interest around whatever he touched. Theories and doctrines and truth however old and commonplace looked brand new in his hands. And men thought they wore new. Such was his style and manner that his audience would think that his arguments were new, profound, logical, clear, simple, important and complete. It was unhealthy for any ordinary man to debate with Mr. Campbell. However much headway he made against his arguments, nothing disturbed his self-possession or his confidence in his position. There was in Mr. Campbell a wonderful blending of acuteness and obtuseness. [Odom: mental dullness.] Both served a fine purpose in debate. He did not feel a point but could turn it quickly and powerfully against his opponent. Now added to his popular gifts were goodness of heart, rectitude [Odom: Honesty—moral integrity] of character and humility before God.
Picture
to yourself this man, then a member of a Baptist church, and while many
disagreed with him, yet he was one warmly loved for his heart, admired for his
head, and honored for his many victories over pedo-baptist [Odom: Baptizes
babes] and infidels [Odom: Rejects all religions, especially Christianity]
before the Mays Lick Baptist church, soon after the great revival, where there
was much wealth and sound common sense and a fair intelligence, but there was not
a single man equal to himself in point of scholarship, and where out of a
membership of over 700, there were 500 new converts without much doctrinal or
biblical instruction of any kind, and in common with the rest of the church had
never before heard of Mr. Campbell’s peculiar views. What would the
result be? No prophet was needed to predict. Mr. Campbell gained
followers. Soon the church was divided on doctrine. Many of the first members
were too firmly rooted in the doctrines of grace to be shaken by any wind.
Stone Mountain [Odom: a granite mountain near
To
make matters worse, Mr. Warder could not decide what should be done with the Reformation,
and so he did nothing. It has been said that at one time he was on the point of
accepting Mr. Campbell’s views, but this is a mistake. He was a man who
loved peace, and so long as there was a hope to preserve it, he would oppose
May’s
unsuspecting mould, to detect them. He could feel rather than see that something was wrong. The Reformers laid great stress on obedience. Mr. Warder could emphasize even their stress. All of his life he had in Christ’s name demanded the fullest submission of the human will to the Divine. But there was much ambiguity in the way obedience was preached. “Unless you obey you cannot be saved.” A Baptist could say that, for he would mean by it that disobedience was the evidence of an unregenerated heart, and obedience was the fruit, and so the proof of a saved soul. But in all such expressions the Reformers would mean that, “You must obey in order to be saved.” Between this and the Baptist meaning a universe rolled—the one is Live and Do—the other Do and Live. There was also much ambiguity in the word “Obedience.” To the Baptists it covered the whole of life and was the attitude of the will towards God. The Reformers in theory would hold about the same, but as a practical fact they narrowed it down to the act of Baptism. Baptism and obedience became almost synonymous terms. All general arguments on obedience to which a Baptist would readily assent were by the Reformers referred to as Immersion. Their map of obedience resembled the Chinese map of the world. All the central part of the page was covered by immersion and off in the corners the other duties were given in Diamond type. But there was uncertainty in the design of baptism when spoken by the Reformers. Baptism was in order to the remission of sin, and without it there was no promise of pardon, yet baptism did not save you. If pressed with the argument that they made salvation depend upon an overt act performed by another upon the candidate for salvation, they denied it with emphasis. “It was not the act but obedience in the act.” Nevertheless they strongly insisted that no man, however pious, had any assurance of salvation who refused to submit to the act of immersion, “It was a simple act. There was no mystery about it. And of itself it amounted to nothing. It can confer no spiritual blessing, but when submitted to by one who believed and had reformed with the view of obeying Christ and gaining His blessings, then the Master honored it by washing away the sins and renewing the heart by the power of the Holy Spirit.” But suppose that one has believed and reformed, or repented, and the whole heart has bowed in obedience to the will of Christ, but the act of immersion is not submitted to, then what? Ah! I don’t know. There is no promise. He might be saved by the uncovenanted mercies of God. You had better be immersed. That makes it all certain. You may be right, you may be wrong; we are right and can’t be wrong.
So Baptism saved and it did not save; it remitted and it did not remit. But there was this much of certainty about it all, they clearly taught that without immersion there was no promise at all of salvation. Whatever baptism did or did not do, and however much in addition to baptism one must have to be saved, it remained an indisputable fact that without baptism there was no ground of hope.
Again the old and familiar word faith took on a new meaning with Mr. Campbell’s followers. Where it was used as the first condition of salvation, it meant simply the belief of testimony, and when it was used as the condition of salvation [often they talked about salvation by faith] it meant faith operative, or a faith that went on through baptism. The old element of trust they eliminated altogether. So it could be shown that the word Works was used by them in various senses, but chiefly they made it refer to the act of Baptism.
Thus the old and familiar words with which Baptists had all their …[1] been on intimate terms were used by the Reformers, but with new meanings. The unsuspecting and unsophisticated could see but little difference. Had Mr. Warder early in 1828 seen the true nature of these doctrines, the Reformation egg in Mays Lick would never have hatched, and if he had not seen it in 1829, Mr. Campbell would have walked off with the whole brood.
Sometime in 1829, Mr. Warder was convinced
of the necessity of opposing the new system. For this light we are indebted to
William Vaughan. Mr. Vaughan coming back in the fall of 1828 to
May’s
among the Baptists in this section of the State. Mr. Campbell thought that, “He was the clearest headed man in Kentucky,” He first visited his old charge, Lee’s Creek Church, and saved a part of the congregation from the heresy, though the pastor had gone over and carried some of the members with him. To quote his son, “The next place he visited was Mays Lick, where Walter Warder was pastor. There in two sermons, justly considered the ablest of his life, he exposed in detail the errors of the Campbellite system. This timely effort eased the church at that place.”
These sermons wore upon the work of the Holy Spirit. Mr. Vaughan showed his acuteness in reviewing Mr. Campbell’s doctrine from this standpoint. As we have seen there was much ingenious turning and ambiguity on the question of baptism, but when Mr. Campbell affirmed that the Holy Spirit, without which he with Baptists claimed there was no hope, did not do its renewing work in the heart until after the act of baptism, there was no possibility of a doubt as to his meaning. Upon this admitted, unambiguous ground he stood and flooded the whole system with light.
These sermons decided Mr. Warder, He was a brace, fearless man and from that hour he threw all his strength against the errorists. In love and meekness and in agony of mind he labored night and day to reclaim his brethren. He did all that the man could do. But it was too late. While he was halting Mr. Campbell was talking like an oracle. Numbers of the leading men had accepted the new views and were committed to them. They looked upon Mr. Campbell as among the very greatest of men. In matters of doctrine he had more influence over them than any other man. They had caught his spirit and were proclaiming his views in that confident, condescending manner which indicated a fooling that all else as a matter of course must give way to doctrines so plainly infallible. “Your creeds must give way to our word of God.”
In all upheavals of society of whatever kind disaffected and turbulent spirits who revel in the ruin of that which is old and venerated come to the surface. However irreverent their words, or tricky their methods, they are often popular even with good people [Witness Castro in Cuba] of their side because they embody one necessary part of the spirit of revolution—that of destruction, Such men in these days came prominently to the front and fought the old with whatever they could lay their hands upon. Ridicule was a very effective weapon with them. And a few years ago many of those who came and listened in almost venerated silence to the earnest, solemn Warder plead for a deeper spiritual religion, or for all to give their hearts to God’s Spirit in sorrowing repentance, or pray for the outpouring of the Holy Ghost, would now come together and split their sides laughing at some turbulent, buffoon of a preacher as he would got on his knees and crawl over the platform, behind the chairs and pulpit, stretching his neck around, and his hands up in curious fashion, mimicking in this, the way Baptists found religion out in the woods, behind stumps and logs and brush-heaps. And ripples of approving laughter would greet the questions, “What is the Holy Spirit?” Is he a little thing that jumps around between the benches and tickles the people? Here is the Holy Spirit. [Holding up a Bible.] You can buy one for five cents. [We wonder at the patience of God when such a holy thing—the third person of the Trinity is thus ridiculed by infantile and distorted minds.] Of course Baptists on hearing things which was as near to their hearts as blo…[2] itself so ruthlessly ridiculed concluded that the Reformers were destitute of religion, and so expressed themselves. But they were mistaken. This was only that spirit of destruction and ruin that inevitably comes to the front in either social or religious upheavals. It is welcomed by the promoters of the new movement but is always ephemeral [short-lived]. If you would get at the principles of the Reformation you must go deeper. They firmly believed that they were bringing the church back to Apostolic Christianity, and great numbers of the very best men had the light and rejoiced [Baptists in Kentucky this August 1st, ’64, 635, 476]. When Mr. Warder was finally convinced, the currents of the Reformation were too strong for him to check them. To his mind there was but one alternative [choice]. The two systems must separate. There was a wide difference in fundamental principles and there was no possibility of the two living in peace. Of all things the Reformers desired disunion the least. Principle and policy carried them to the other side. From the first to the last they fought separation. They made a distinction between faith and opinion in such a way as to place about all the Baptists
May’s
held as essential to union under the head of opinion, and all their distinctive principles under the head of faith. They were willing to fellowship the Baptists for they could not see why simply an opinion should be made the cause of separation. If the Baptists could have accepted their distinction, union would have been possible, but they could not be persuaded to relegate to the region of mere Opinion what they believed the Bible clearly taught, and they could not fellowship those who denied almost all they believed and taught.
The Church was determined to stand by its scriptural and time—honored principles which were being subverted by the now element. Under other circumstances they would have excommunicated the Reformers for heresy, but this was impracticable, if not impossible. Families were divided in every way, father against son, husband against wife, brother against sister, mother against daughter; besides it was by no means certain which party was in the majority.
At this time, when separation was under consideration, the excitement and confusion reached its highest point. They, and of course in such times, they means about everybody, would meet at the church in the morning, and stay there until darkness drove them home. Inside of the house and out they spoke, and talked and argued and discussed and debated and disputed and wrangled and quarreled for hours and hours together and got further apart at every breath. They lost their tempers and lost their heads. There wore only a few here and there who remained sweet and cool. The loving, peaceful Warder thought he had fallen upon evil times.
On June 12th, 1830, Bro. William Allen moved a peaceable separation. The motion was referred to a Committee of twenty-five, who were to report at the next meeting. The church met again July 10th, but the Committee could make no reports. The Baptist then made this offer to the Reformers: that the church dissolve, and then to organize two new churches out of the membership of the old, according to the views of each party; and for the church house, grounds, books, papers, debts and grave yard belong equally to each body. The Reformers asked for a few days to consider the proposition, and many of their leading men expressed themselves as in favor of accepting a proposition so exceedingly liberal. But when the church met again on July 17th, the Reformers wore solidly opposed to any form of disunion. What was next to be done? Excommunication was out of the question, peaceable separation had failed, dissolution was impossible, and to stand where she was would simply have been the destruction of the Mays Lick Baptist church. It was next determined to make every man show his colors. On the 7th of August, a preamble and resolution was introduced which has since become widely known, and which at the time was severely criticized and the wisdom of which has been even by Baptists questioned. It was probably not the thing that ought to have been done, but what ought to have been done we see could not be done. Under all the circumstances, I can conceive of nothing better. I will give the document in full. [Odom, Aug. 1st, 64: In the full light of all the facts and circumstances, what would you have done?]
“Our Church, being in a painful state of confusion, resulting from an attempt by Alexander Campbell and others to produce a reformation in society, (as they have been in the habit of calling it) among other things denying the direct influence of the Spirit until baptism, contending that persons professing faith in Christ shall be baptized for the purpose of actually receiving forgiveness of sins; denying and rather ridiculing what we call Christian experience, in part at least, viz. a burdened heart on account of sin and a sensible manifestation of God’s pardoning mercy by faith in the blood of Christ; slandering the Baptist society by saying they are in Babylon, against which sentiments with many other things referred to by them, we do solemnly protest. Also against the conduct of the Campbells, Creath, Smith and others, who in May undertook to administer the Supper in our own meetinghouse, a number of our brethren joining in that thing, without any authority from the church, some without thinking of the wounds and distresses they were to bring on their brethren. Our brethren, a number of them also, have been encouraging preachers to occupy our meeting house that many of us believe to be Arians, knowing they were trampling on our feelings; which we conceive to be contrary to good order. We have made every effort to place them and us on grounds that we could live in some degree of peace, but in vain; and we are now compelled to adopt the following resolutions:
May’s
That all of us, whose names are hereunto subscribed protesting as above named against the Reformation (falsely so called) are willing and determined to rally around the original constitution and covenant of the church which has never been disannulled, associating them with the principles of union between the Regular and Separate Baptists, which was adopted by the Elkhorn Association when this church was a member of that body, and according to which we have acted ever since, which is a fact as relates to the Baptists generally; thereby occupying precisely the same ground as we did before this confused and confusing system of things that has destroyed our peace, and the peace of many other churches) came amongst us, and that no person shall be considered a member of this church who refuses to acknowledge the above by subscribing their names, or causing them to be subscribed, or who will encourage the before named reformation.” The record continues: And after debate on the subject, there were in favor of the said preamble and resolution 189 votes, and against them 100 votes. Therefore the same was passed.”
The above was bitterly denounced at the time. It was stigmatized under the name of “Blue Laws.” The opponents claimed that it required Calvinist to subscribe to an Arminian Creed and vice versa. But the claim could not be proved. Those who fought creeds made much of it as proof that Baptists demanded subscription to a creed rather than the acceptance of the Bible. This argument was powerful with many. But it was only a temporary expedient with them to bring about a division of the two systems, and when this was accomplished the preamble and resolution wore annulled and all the old members who could not subscribe, but who agreed with the Baptists were received in full fellowship by simply having their names placed upon the roll of the church.
Whatever
might be said about the resolution and preamble, it did what nothing else was
able to effect, and that it was intended to do. It was circulated and 385
signed or had their names signed to it. This was a clear majority. Many who
agreed with the Baptists did not sign it, at a later time had their names
enrolled. The Church was saved.
Those who followed Mr. Campbell were cut off. But the matter was not
finally settled. Bracken Association
met in
It
was truly a sad sight that
The two churches divided time and the use of the house till August 1842, when the Reformers moved into the commodious building they now occupy. There was considerable friction as to the ownership of the property of the church. The Baptists said that the Reformers had no rights in the property at all, but that they were willing to give them some thing for what they had paid. The new church [present site—brick, 50 X 75] at considerable cost had hardly been finished when the division occurred. The Reformers claimed that they had paid more than half the cost of the building, and that they had rights which the courts would recognize, and
May’s
they refused to
settle the matter as a gift from the Baptists. The two churches were about to
appeal to the courts to settle their differences, when through the
instrumentality of Aaron Mitchell for the Reformers, and David Morris
for the Baptists, a compromise was effected. The Baptists paid the Reformers
$900.00, and they relinquished all their claims; also the former records were
to be subject to the examination of each church whenever it desired. For two
years after the split the church was prostrated. In 1833 there was a good
meeting in which about fifty united with the church. Nearly all were slaves,
but among some whites was Brother A.M. Peed, now a member at
In
August 1834 the church, after hearing, licensed Mason Owens and Josiah Leak to
preach the gospel. Mason Owens was ordained in April 1835, and Josiah Leak in
October 1836. Both of these brethren made useful ministers. The troubles of the
church, however, were not at an end. In the Spring of 1836, their beloved pastor,
Walter Warder, died while on a visit to
In Memory Of
Elder Walter Warder
Who
departed this life April 6th, 1836, in the 49th year of his age. He was Pastor
of the Mays Lick Baptist church at Mays Lick,
H.A. Dean,
[NOTE: On the East side of the monument see the following—Odom]
Walter Warder
Was
born in the State of
[NOTE: Odom: In a vault to the right of the monument the remains of his wife with this inscription]
In Memory Of
Mary Warder
Wife Of
Walter Warder
when she departed this life October 21st, 1829. Aged 43 years, 10 months and eight days.
May’s
An acceptable successor would not be an easy man to find. The two churches were yet, and would be 'till August 1842, worshipping in the same house. The Reformation had influenced the Baptists quite strongly. Many were yet wavering on doctrines. It was a staggering blow that Mr. Campbell struck and in an unexpected spot. The great body of Baptist laymen, and with them many preachers, had not yet learned the sufficient answer to Mr. Campbell’s plausibilities, and many were by no means strong against him.
At this juncture of affairs the church called Mr. Gilbert Mason of Virginia, a brilliant man, but one unsuited to the field. In October 1836, he was received by letter and began his labors, Mr. Mason was licensed to preach at the age of 13, and when he died at 63, had been fifty years an active minister, and it was said had baptized more than 4,000. He was 6 ft high and weighed about 180 lbs. He stood very erect. His skin was a little dark, his hair was black, bushy and heavy, and he wore a full set of beard. His eyes were not large, but very expressive when he was speaking, and his voice was harsh at first, but soon became melodious and powerful. He had a most remarkable memory and his mind was well stored with poetry and scripture which he abundantly used in preaching. His style was very popular, and his appeals to feeling always succeeded in stirring his audiences. Wherever he went he attracted great congregations. For a long time he was pastor of the Washington and Lewisburg churches and the older citizens can remember how, when he preached at one church he would about empty the community around the others. He was a man of simple, warm heart and his friends stuck close to him, but he was very easily imposed upon. Gullible [easily deceived] yet he was fiery, and impetuous and his ungoverned tongue gave him and others great trouble. His decisions were quick and consequently very imperfect. His judgment was often faulty. With great bitterness he denounced, but his repentance was quick and so was often ephemeral [short-lived]. He was a strange combination of strength and weakness. And let me here say, that his errors were such as came from his peculiar disposition and not from any meanness of heart.
In
1838 he, with the distinguished S.M. Noel assisting held a meeting that was of
incalculable benefit to the church. More than 150 were received, among whom
were W.V. Morris, Harlow Yancey, B.E. Warder, Elizabeth Mitchell and Benjamin
Johnson. In l840 the spirit of revival again visited the church and about fifty
were received for baptism. This time Bro. A.D. Sears assisted Mr. Mason. During
the meeting an unfortunate conflict of opinion occurred in the pulpit before
the whole congregation, which had a serious effect. Mr. Mason rashly expressed
his disbelief in all creeds and Mr. Sears as strongly avowed himself for them.
As a result a large number of members, reported by some as about forty, but not
so many by at least twenty, went over to the Reformers. Mr. Mason never
knew exactly what he believed as was constantly making changes, which he
preached with all the fire of his nature. Under all these circumstances he was
exactly what the church did not need, and a rupture sooner or later was certain
to come. On the 25th of December, l84l, the church made a donation of $22.00 to
In the very make-up of the two men difference was so radical that they would have difficulty to agree long at a time under any relations. W.V. Morris was in many respects a remarkable man. In addition to a legal training, he had passed through the rough but practical school of the war of 1812. He had read extensively and knew men and things. His knowledge was of the minute, accurate kind. He was not burdened down by the weight of his knowledge, but had mastered it and could turn it to a practical purpose. He stood as a tree beneath its fruit and did not lie as a vine prostrated by its melon. Cool, calm, quiet, calculating, exact in everything. He had a very strong resolution and was always moved by purpose. Men felt that behind his
May’s
quiet manner was an indomitable will. Of course he made money; of course men leaned upon his advice. There was nothing rash about him, neither in word or deed. But before taking a stop he weighed all carefully, and having taken the step it was not to be retraced. He was full of resources; you could not head him off, nor could you exhaust him. Like Simonides, he had that marvelous faculty of bringing men to his purpose, and holding them there till it was accomplished, and so could multiply himself. He was not a magnanimous [great of mind] man and was rather imperious [Odom: Commanding, dominant, arrogant]. He would do the exact thing and no more. He demanded that in others. A difficulty between him and John L. Kirk, a very prominent man of the Maysville church, had come upon the church. On a Saturday mooting, when both of the gentlemen were present, the Committee to whom the matter had been referred made a report which was adopted, stating in substance that both were in error and recommending that they let the matter drop and extend the hand of fellowship. Immediately Mr. Morris arose and started slowly towards Mr. Kirk, saying, “I feel in my heart to carry out the wish of the church. I will give Mr. Kirk my hand, but we will not kiss.” [That was the generally accepted practice when a dispute had been reconciled.] Mr. Morris never kissed. Yet he was a good man and his religious convictions wore very strong. He was thoroughly posted on all matters of doctrine and knew what he believed and why he believed it. While he was no speaker he could wield the pen of a ready writer. There were radical differences between Mr. Morris and his pastor. Mr. Mason, an unfortunate thing it was with Mr. Mason, that he never realized that Mr. Morris was very much the stronger of the two. Mr. Mason knew not the difference between brilliancy and will power and he beat and wore himself to pieces upon this rock.
At
the February meeting in 1842, Mr. Mason announced that he would resign the
pastoral care of the church when his time was out and asked the church to look
for a successor. For that purpose a Committee of five was appointed, of whom
W.V. Morris was one. It so happened that all of them had been anti-Mason men.
This was unfortunate. They seek in turn to secure the services of William
Vaughan, J.M. Pendleton, and John L. Waller, but in vain. Many in the church
were thinking it would be a nice thing and just thing to recall Mr. Mason, but
the Committee was far from that opinion. It began to be whispered about that
the reason Mr. Mason was not recommended by the Committee was on account of his
misappropriation of the
Mr. Mason, continued to preach after his time and expired, and
May’s
when all hope of agreement was given up, the Committee reported that they could agree on no one and asked to be released from further effort. The church refused to appoint another Committee. Charges were preferred against Mr. Mason, but the church refused to consider them, Mr. Mason’s name was then put in for nomination as Pastor and he was elected by a vote of forty-six in favor and twenty-six against the action of the church, and had it spread upon the minutes. At a succeeding meeting the majority had entered upon the minutes an answer even longer than the protest. There are two chapters of mighty interesting readings but none of us would differ as to their spirit and value.
In January 1843, Mr. Mason saw his error, confessed it and offered his resignation, which was accepted. He asked for a letter of dismission, which was granted, but W.V. Morris, who was Clerk, refused to write it, and that duty was placed upon another. Now there it is, Mr. Morris on the point at issue was right, as two councils of able and impartial brethren afterwards decided, but it had become to some degree a personal matter between him and Mason, and he was cool, calculating and determined, that to a number of the very beat of men, it seemed that Mr. Mason was a persecuted man. In all such controversies, power is on one side, sympathy on the other. Such men as Morris seldom receive sympathy, for it is generally believed that they can take care of themselves, yet few men have been more soundly denounced than was Morris by Mason. But Mason repented and Morris saw nothing to repent of.
Mr. Morris had no confidence at all in him [Mason] and however humble he got it was all the same. So Mr. Mason did not remain long in a lowly frame of mind. The matter does not again appear on the church records but it was nevertheless in the church. The parties were not dead. As best I can learn it was about September 1843 that a Committee from each side met to consider the whole matter in brotherly love and try to reach a ground of reconciliation. They were on the very edge of amicably adjusting their differences, when a brother arose and said, “Judas sold his Master for thirty pieces of silver; and Gilbert Mason had done the same for less money.” It was like throwing a firebrand into a keg of powder. The Committee split asunder. It was nonsense to talk anymore of agreeing. On Oct. 27th, 1843, twenty-five members, among them some whom the church was poorer for losing, asked for letters that they might constitute themselves into a church at Lewisburg. Among the number who withdrew, and who had been prominent in the church were Harlow Yancey, Walter Calvert, John Chamberlain and W.S. Forman. Walter Calvert was very often Moderator and filled the confidence of his brethren.
Harlow Yancey was an exception of a man. Deeply and truly pious, possessing fine practical common sense, well posted in all denominational questions, taking upon his heart, all the varied interests of the church, he was, to quote the words of one who for many years was his pastor, “As fine a Counselor as any pastor ever had. He was the chief mover in the building of the Lewisburg church and by his firmness, energy and character has placed that church under a deeper debt of gratitude to him than any—except that pure, spotless and able veteran of the Cross, Cleon Keyes, “who after a patient and successful pastorate of more than thirty years resigned his charge last February to wait on Beulah’s borders till the Master says, Well done, enter thou.”
The great good that the Lewisburg church has accomplished, and the good her present strong and influential condition prophesies for the future, is abundant proof that God over rules even the disagreements of his children for his glory. Mays Lick is now as proud of Lewisburg as a mother could be of a daughter.
There were many laymen in the church at this period who deserve far more than the mere mention of their names. They gave character to the church and their influence lives to this day, and will live while the church lives. Among these I must mention Hensley Clift, Elijah Johnson, J.S. Morris, David Morris, William Summers and J.F. Jones. The want of space forbids a further mention of these than whom the church had not had more faithful members.
Soon
after the close of Mr. Mason’s pastorate, Mr. S.L. Helm of
May’s
pastorate was a great success. The church was fortunate in securing his services. He was the man for the field and during his pastorate which continued until 1850, there were three very great meetings, held in ’44, ’46 and ’49, and in all 275 united with the church by baptism during his stay. Mr. Helm physically, mentally and morally was a large man. He was six feet high, with broad shoulders, finely proportioned from head to feet, with large well developed forehead, deeply set gray eyes, a mouth large and very expressive, and among however many strangers attracted attention. He was moulded for an orator. His broad sympathetic nature, his accurate knowledge of men, his voice, melodious and capable of great flexibility and compass, his graceful, magnificence presence and commanding address, his experimental and exhortative style of preaching, in which deep earnestness mingled with sincere conviction, gave him an irresistible power over popular audiences. His social qualities were developed to a very marked degree. With all classes he was immensely popular and was one of the most influential men in the State. In making him nature was prodigal, and she was so concerned in making a large man she forgot some of the details. There was about him a certain roughness in private conversation that would have been a serious blemish in others, but because of the breadth of his nature, and his undoubted piety, it did not counteract his influence for good. I know not how to give you an estimate of his worth better than stating this fact, that those with whom he laughed and joked listened to him preach with the profoundest respect and reverence. He knew men better than books. If he heard you preach a good sermon, he would take the skeleton, cartilages and muscles and so clothe them with beautiful flesh and breathe such a breath of spiritual life into all that you would feel thankful for having contributed a little to his power. Withal he was a man of great gifts of head and heart, and of his intellectual energy had been as great as his native endowments he doubtless would have been the peer of any of his time.
It was a blessing to the
church that they secured such a man at this time, for the church was still
feeling the effects of the serious inroads of Campbellism, which Mr.
Mason did not help to eradicate; and was in a somewhat divided condition over
the recent troubles. Mr. Holm hold himself aloof from the Mason difficulty; and
while he was not a doctrinal preacher, he was sound in doctrine. He, as did Mr.
Warder, preached very often at private homes and schoolhouses in different
parts of the community, and perhaps half of those whom he received were taken
in at these places. Soon after he came to this church he commenced regular
preaching services at Crawford’s Mill on Johnson Creek, Success attended his
labors there and the brethren in that district wanted to build a house and
constitute the same as “An arm of the Church,” In 1845 Bro. T.T. Moore
submitted a proposition to build a house West of Johnson, which was referred to
a Committee and was never reported on. But this was not satisfactory and five
years later, in October 1850, thirty members asked for letters that they might
constitute themselves into a church West of Johnson. The letters were granted
and
On April l5th, 1850,
Bro. Joshua Hickman, who had united with the church under Bro. Mason’s
preaching in 1841, was licensed to preach, and in June was invited to preach to
the church on the 3rd Sundays. This was the beginning of a long and useful
ministerial career of which
Under Mr. Helm’s pastorate the church took a deeper interest in all denominational enterprises and her contributions to Missions were more systematic. She pledged herself to $66.00 to State work for five successive years. The discipline of the church was healthy. It was a custom of Mr. Helm to engage in most solemn prayer asking for Divine guidance immediately before putting a motion to exclude a member. It is worthy of mention that invariably the brother was excluded. In July 1850, after a pastorate of seven years, Bro. Helm’s
May’s
official connection with the church was brought to a close by an incident humiliatingly and ludicrously [Odom: Comic, ridiculous, absurd] small and of which he was as innocent as the North star, and which served no good purpose, except to illustrate the truth of James 3:5-8. [Odom: “Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth. And the tongue is a fire, a world of iniquity, so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature, and it is sot on fire of hell. For every kind of beast, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind; hut the tongue can no man tame; It is an unruly evil, full of deadly poison.”
(*) The Period Of Peace (*)
The serious troubles of
the church are now over. She entered the second half of the nineteenth century
on a reign of peace. Upon the conclusion of Mr. Helm s brilliant pastorate, the
church called Rev. J.M. Frost of
Rev. W.W. Gardner of
The church then called Rev. J.W. Bullock, who served her from January 1858 to January 1862. He was by no means a success. A Presbyterian to commence with, he was baptized, licensed and ordained and called by this church. But he had not been in the denomination very long before he found himself in error and after vacillating for a while between Calvinism and Campbellism, he went over to the latter in 1872. There was a year in the story of the church when he would have filled the demand, but doubtless he would have suited any other period better, except perhaps 1828 to 1830, than the stormy days of 1858 to 1862. Not that he was an active partisan in the civil strife, but the proximity of the church to the Mason and Dixon line, and the raging differences of political opinions among the members made it needful that a strong man should be at the head, one in whom all reposed confidence, not only in his character but also his ability. The need was lacking, and at the close of his pastorate the church was beneath impending trouble, Yet in August 1860, the celebrated evangelist and pulpit orator, T. J, Fisher, visited the
May’s
church and held a good meeting at which twenty joined by baptism, among whom were many that have since been and are today prominent.
…[next section—RW][3]
OCR scan and edit by