Excerpt concerning Alexander Campbell from:
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CELEBRATING THE (The 175th Anniversary) History of The May’s The Famous Z.T. Cody History-First One Hundred Years Mr. Cody Was the Pastor From 1887-1890 History of The May’s By Dr. A.D. Odom Pastor 1931-1937 and 1953-64 |
Pages 10-24
…[1]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. lst, ’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 an 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 [2]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
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 [3]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 [4]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 were 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.
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
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 [lives(?)][6] 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
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
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
“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:
[10]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 [11]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
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
[12]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 [13]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 [14]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
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
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 [16]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 [17]church and held a good meeting at which twenty joined by baptism, among whom were many that have since been and are today prominent…[18]
OCR scan and edit by Rocky Whitely
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[18] Text scanned from typed copy; typo-graphical errors corrected