History of the Mt. Byrd Church. When Established. Where. Charter
Members. Officers. Preachers. Number of Members. Three Things
Contributing to its Prosperity. New House of Worship. Serious Trouble
in the Church. How Settled. Method of Raising Money. The Church Builds
Allen a House. Organizes a Sunday-school. How it is Conducted.
Since the history of Mt. Byrd church from 1869 till my death will be an
inseparable part of my history, the two being linked together, the
church is destined to be known, and is known to-day, wherever I am
known. And as a part of its history will be given, I think it would be
more satisfactory to all who may feel interested in it, and more
profitable as a study, if an outline of its career from the beginning
were known. I therefore insert it here.
In 1832, Isaac Foster, then a Baptist preacher, came into this
community preaching the principles of reform as advocated by Thomas and
Alexander Campbell. The people gave heed to his teaching concerning the
kingdom of God and the name of Jesus Christ, and on the second Lord's
day in September, 1832, at the house of David Floyd, on the top of the
Ohio River hill, opposite Hanover College, Ind., a church was
established. The following were the charter members: James Lindsey,
Hatty Ann Lindsey, William Maddox, Elizabeth Maddox, David Floyd, John
B. Floyd, Miss Mary A. Trout, Miss Catherine Trout, Miss Priscilla B.
Trout, Miss Sally Trout, Miss Saloma Overpeck, Miss Julia Ann Lindsey,
Miss Artamisia Cooper, Mrs. Minerva Cooper.
James Lindsey and his wife, Hatty A., were formerly members of the Old
Christian Connection, at Cane Ridge, Ky. William Maddox and his wife,
Elizabeth, were from the Baptists. The rest were admitted by immersion.
William Maddox and John B. Floyd were appointed elders, and David Lloyd
deacon.
For a time they met and worshiped in private houses. They then built a
meeting-house, near the river bluff, on the farm of Bro. David Floyd.
It was of hewed logs, and primitive in architecture. It was called Mt.
Olivet. They met every Lord's day to break bread, to worship God and to
edify one another in love. Much of the long-continued prosperity of the
Mt. Byrd church is doubtless due to beginning with good material and on
correct principles.
In that early day the church enjoyed the visits of such men as Isaiah
Cornelius, Allen Kendrick, L. L. Fleming, Jesse Mavity, Wm. Brown, and
others. The church increased in number rapidly.
In a short time several families of standing and influence moved into
the present neighborhood of Mt. Byrd and south of it, from Woodford
county, Ky. The house was unfavorably located, being on the extreme
edge of the territory from which the membership must come. It was
agreed by all parties to build another house, farther back from the
river, in a more desirable locality. About 1837 this house was built on
the farm of Bro. Robert Moffett, at the crossing of the Strother and
Cooper roads, about two and one-half miles from the other house, and
one and one-half south of Milton. It was a commodious frame building.
The site is now on the corner of Bro. Allen's place, two hundred yards
from his house. It was called Mt. Byrd, from the fact that it was on
part of a large survey of land known as the Byrd survey; and the "Mt."
was due to its elevation. It was understood that so soon as certain
obstacles were removed, the two churches were to become one. Hence the
house was used a year or two before our organization was established.
And, in one view of the case, Mt. Byrd had its origin in 1832; and in
another, in 1839.
On the second day of August, being the first Lord's day, 1839, an
organization was established on the following covenant:
"We, the undersigned individuals, agree to have fellowship with
each other, and to be united together in the bonds of Christian
affection according to all the rules of conduct and requirements of
God, as contained in His Word--the Scriptures of the Old and New
Testaments."
CHARTER MEMBERS.
Robert Moffett, Elizabeth Moffett, Lucinda Moffett, Sarah Ann
Moffett, Catherine Stipes, Alexander Moffett, Nancy Moffett, Emily
Moffett, Harriet Moffett, Jane Moffett, Porter Fisher, Caroline
Fisher, Hayden Fisher, Robert Thompson, Anna F. Thompson, Polly
Blake, Elizabeth Taylor, Susan Taylor, Zachariah Taylor, Sally
Taylor.
Porter Fisher was chosen elder.
In September following, Dr. Curtis J. Smith and Newton Short held them
a meeting, resulting in forty additions.
The members of the first organization began to move their membership to
Mt. Byrd, and soon the two congregations were one.
The following is a list of the overseers of the church, in their order,
from its establishment till 1885:
Porter Fisher, Hayden Fisher, John B. Floyd, James Jones, Samuel
Morris, John A. Bain, Isaac Trout, John S. Maddox, Jacob Trout,
George Craig, F. G. Allen.
The following are the names of the preachers who have served the church
a stated length of time:
Porter Fisher, Hiram Stark, J. Newton Payne, Dr. C. J. Smith, Henry
Rice, Jesse Mavity, Dr. Sadler, J. A. Bain, G. B. Moore, A. A.
Knight, J. C. Walden, J. V. Price, F. G. Allen.
In addition to meetings held by the regular preachers, it has enjoyed
the evangelistic labors of some of the ablest preachers in the
Reformation.
From its organization to June, 1885, there were added to the church, at
various times and in various ways, 982 members. At this time (June 12,
1885) the membership is 350.
In addition to removals, deaths, exclusions, etc., we gave a large
number to the Bedford Church when it last organized (1874), and our
colored membership organized to themselves in 1877. Also the nucleus of
the Beech Grove church went from here.
Three things, that have had much to do with the prosperity of this
church, deserve special mention--their course during the war, their way
of choosing church officers, and their method of church discipline.
During the war the church remained in a peaceful and prosperous
condition. At the beginning they were of one mind in the decision that
the religion of Christ was more important to them than political
interests; that the war would end, but that the kingdom of God would
not, and that they would stand for the things that could not be shaken
by the shock of arms. A large number of young men of the community were
in the service, and they wanted to be in a spiritual condition to take
care of such of them as should return. Though soldiers of both armies
were frequently in the neighborhood, the church continued the service
of God and the discharge of Christian duty as if the peace of the
country was undisturbed. Consequently, when the war was over, they had
no alienations to adjust, no broken down walls to rebuild, no breaches
to close up. They needed no reconstruction. Their history demonstrates
that even cruel war need not necessarily alienate the people of God.
The congregation was not a unit in political sympathy, but they allowed
no mixing of politics with religion, in the pulpit or elsewhere, on
either side. Strong rebels from Kentucky and strong Union men from
Indiana filled the pulpit during the time, but with the understanding
that they preach the gospel and not politics--no difference was made.
Till 1867 the method of selecting church officers was by popular
ballot. They were thus selected according to the feelings, and tastes,
and prejudices of men, women and children, many of whom are always
controlled by personal likes and dislikes. At this time a change was
made that resulted in great good. The change was to this effect, that a
committee in whom the church have perfect confidence be appointed to
select elders and deacons. When selected, their names are submitted to
the congregation, and two weeks given during which objections may be
made privately to the committee. Should objections be made to any one,
which are considered valid, and can not be removed, that name is
dropped and another substituted. It is understood from the beginning,
by all parties, that the objections are to be kept private, and if a
candidate is dropped on account of objections, he has no right to
demand the name of the objector nor the objections. When objections are
not made, or they no longer exist, it is understood that the selection
is ratified by the church. The parties are then set apart to their work
by fasting, prayer and the laying on of hands. In this way a better
selection is made, and the church is much more impressed with the
importance of the official work, and of their obligation to those set
apart, as co-operants in the work. The plan gave entire satisfaction,
and the church ever after observed it.
When I began to preach for the church, I introduced a plan of
disciplinary work which I had observed since my labors with the
Crittenden Church. The leading idea in it was to save the offender, and
the church was impressed with that fact. The relatives and friends of
the offending party were enlisted in an effort with the preachers and
elders to save him, with the understanding that if this could not be
done, the law of the Lord must be enforced in his exclusion. Such
efforts rarely failed, and, when they did, those most likely to be hurt
about his exclusion felt that they had failed in trying to save him,
and that all was done that could be done. When such efforts failed, the
case was then stated to the church, and if any one thought that he
might accomplish something, and wished an opportunity to try, action
was delayed till he did what he could, and thus the whole moral force
of the church was exerted. When all felt that nothing more could be
done, the law of the Lord was executed, the church withdrew its
fellowship, and the occasion was made as solemn and impressive as
possible. There was no voting as to whether or not they would exclude
him. That is a matter of divine legislation on which we have no right
to vote. The sense of the congregation was taken only as to whether or
not they had done all they could to save the offender, and had thus
complied with the law of the Lord in this respect. In twenty years,
with much attention to disciplinary work, I have never had the least
trouble or evil consequence result from a case of exclusion.
In 1867 they built a new house of worship, about a quarter of a mile
nearer Milton than was the old house. It is a large and substantial
frame.
When Mt. Byrd was established there were several strong Methodist and
Baptist churches within a few miles. They have all dwindled into
comparative insignificance, and Mt. Byrd has the controlling influence
in the county. Her territory extends sixteen miles along the Ohio River
and eight miles back.
I engaged to preach for Mt. Byrd Church one-half my time, beginning the
first of October, 1869. It is thirty miles from New Liberty, and at
that time it was reached by a dirt road terribly muddy in the winter. I
went back and forth on horseback. I arranged to have my two Sundays
come together, and spent the intervening week visiting the congregation
and preaching at some neighboring school-house. I thus made but one
trip a month. My health was very poor, and each visit I made they
thought would be the last.
After I began preaching at Mt. Byrd, I discovered a very serious
trouble in the church, of which I before knew nothing. I saw, from its
nature and the men involved in it, that unless it was peaceably and
permanently settled, the church would be effectually ruined. And
circumstances indicated that it was next to impossible to secure such a
settlement. I was deeply concerned about it.
The difficulty grew out of a man's making engagements to teach two
schools at once, and consequently having to disappoint one of the
parties. They had depended on him, and thereby lost the opportunity of
getting a good teacher. They felt grievously wronged, and sued for
damages. The teacher was a poor man, not able to fight the suit, and he
so worked upon his patrons that they promised to stand by him and
defend him in court. A large number of good and influential brethren
were involved in it, and they had worked up a very bad state of
feeling. Bro. J. S. Maddox, the leading elder, stood by me faithfully
in the work. We labored incessantly day and night for over two weeks
before we accomplished our purpose. I preached in the two school-houses
alternately, day and night, so as to reach all of both parties; for
they would not go to each other's houses. The rest of the time was
spent in visiting and laboring privately with the disaffected members.
The preaching was all directed to the one special end. Sometimes we
would have it nearly completed as we thought, and then the trouble
would break out again. One day our hearts beat with joyous hope, and
the next we were depressed and discouraged.
Finally, they agreed to arbitrate the matter if I alone would act as
arbitrator. I tried hard to reason them out of this, for I felt almost
certain that I would sacrifice myself in so doing. I felt that I could
hardly hope to retain the friendship of both parties in such a
complicated matter, over which there was so much bad feeling. But,
finding that there was no other way of settlement, I concluded that the
sacrifice of myself was a small matter as compared with the ruin of the
church, and I consented. All parties agreed to abide by my decision in
good faith, bury all their animosities, and be at peace among
themselves. I wrote out carefully the whole case, giving my decision on
each point, and the reasons therefor. I read it at a meeting at which
all were present. They all signed it, and the trouble was forever
ended. Both parties kept it in good faith, and I retained their
fraternal love.
When the church had been "rounded up," and all dead matter cast off, we
had 240 members on the list. Some new deacons were appointed, till we
had seven in all. Not because there were seven appointed at Jerusalem,
but because we needed that number and had material out of which to make
them. We divided the congregation into seven districts, each deacon
having his boundary defined. Each had a list of all the members in his
district, and it was his duty to obtain a subscription from each member
and collect it. Each child of a family made his own subscription. All
were expected to give something, unless they were beneficiaries of the
church. This system has several advantages: (1) More money is obtained
than when given only by heads of families. (2) Each one feels that he
is a factor in the church, not an overlooked cipher, and this does him
good. It stimulates him to do something. (3) In training each one to
give, however little they may be able, there is developed in them a
right spirit and a very important principle.
A business meeting was held every three months. At these the deacons
made their reports, and squared accounts with the preacher. Thus the
exact financial condition of the church was known. Cases of discipline,
missions, charities, and everything pertaining to the interests of the
church, were freely discussed. A record was kept of everything done.
These meetings were held on Saturday, and the next day a statement was
made to the church of what was done, and their sanction obtained to
such matters as it was thought best to submit.
With a thorough organization, systematic working, and the happy
settlement of the big trouble over which all were filled with anxiety,
the church took on new life, and ever after continued in an active,
growing condition.
The brethren soon petitioned me to move into their midst. I jocularly
told them I would do so if they would give me a good home. The
suggestion was no sooner made than accepted. Bro. J. H. Moffett gave me
eight acres of ground just where I wanted it, and he and the rest of
the brethren agreed to build me a house. I was permitted to plan just
such a house as I wanted, and they would see that it was built. No
obligation whatever was required of me as a condition. I was free to
dispose of it and leave them at any time, if I wished to do so. It was
all a matter of trust. The outside improvements were also made mostly
by the brethren. I may say here that in the fifteen years I preached
for that church, not a man ever charged me a cent for anything he ever
did for me, and they did everything that I needed to have done.
In the spring of 1870 we organized a Sunday-school. It ranged usually,
one year with another, from 125 to 150. One peculiar feature about it
was that a large number of old people attended. In a word, the _church_
went into the Sunday-school. The teachers have all the time been of the
older brethren and sisters, and many men and women of middle age and
beyond have been in the classes. We kept a record of the attendance,
recitations, contributions, etc., thus indicating the regularity of the
work. The record shows that there were perfect, in recitations and
attendance, twenty-six in 1873, thirty-four in 1874, and twenty in
1875. This is a fair sample for the fifteen years. The school is still
in a fine condition. Some members have not missed a single recitation
in five years.
From the beginning we have adhered to the rule of opening on the last
Sunday in April and continuing till Christmas. The congregation being
scattered over a large district, and the roads being bad in winter, we
have been in the habit of dismissing the children for the rest of the
year; but all the older people form one class, and are taught the
Scriptures by the preacher or elder of the church from the first of
January till the last of April.
I am satisfied this is a good arrangement for churches in the country,
where the membership is much scattered. It works well at Mt. Byrd, and
I don't see why it may not work well elsewhere under the same
circumstances.