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How Baptists acquired Mississippi College

Copyright by Robert C. Rogers and the Mississippi Baptist Convention Board.

    Mississippi College had been founded at Clinton in 1826 as Hampstead Academy, by a group of local citizens interested in education for their children. Thirty students enrolled for the first time in 1827. Its founders were influential people; they included H. G. Runnels, who was to become governor of the State. In 1827 the legislature changed its name to Mississippi Academy, and then in 1830 the name was changed to Mississippi College, with the authority to grant “such degrees in the arts, sciences and languages, as are usually conferred in the most respectable colleges in the United States.”1

    Mississippi College was divided into a female and male department, each with its own faculty. The female department prospered better than the male department, and in 1831, the college became the first coeducational institution in America to grant degrees to women: Alice Robinson and Catherine Hall. The curriculum for women in 1837 included Latin, Greek, French, music and fine art. Supporters of Mississippi College hoped it would be adopted by the legislature as the State University, especially since the legislature allowed it to be financed by public land monies. However, in 1840 the legislature established the University of Mississippi, and began to select a location (eventually choosing Oxford), which ruled out a possibility of Mississippi College becoming the state’s university. At this point, the trustees looked for a religious denomination to sponsor the school. They offered the college to the Methodists, who accepted but then quickly rescinded their decision in 1841, since they had created their own school, Centenary College, not far away in Brandon Springs. The trustees then turned to the Presbyterians, who accepted, and in 1842 the Clinton Presbytery of the Mississippi Synod assumed control of the college. The Presbyterians operated the institution from 1842 to 1850 with considerable success. However, the Presbyterian denomination was suffering theological and political schisms between “Old” and “New” schools, dividing between North and South, much as Baptists had divided. These struggles, along with competition for funds from with another Presbyterian school, Oakland College, forced the trustees to offer Mississippi College to the State in 1848 a “normal” college to educate teachers. The legislature refused, so in 1850 the Clinton Presbytery severed ties to the college, and the trustees surrendered the school to the citizens of Clinton.2

     Clinton was not able to manage the college by itself. Although Hinds County in 1850 was a prosperous, growing county, with a population of over 25,000, and a railroad line had been completed from Vicksburg, through Clinton to Jackson, Clinton itself was still only a village of a few hundred people. The citizens of Clinton could not support the college by themselves, and the enrollment of the school was not yet large enough to support the college on its own. Even the faculty selected for the 1850-51 session, which included a Baptist as president, William Carey Crane, were unable or unwilling to accept the responsibility. At this point, a Methodist pastor suggested giving Mississippi College to the Baptists, and a wealthy Baptist leader seized on the opportunity. Rev. Thomas Ford, minister of the Methodist Church in Clinton, suggested that the Mississippi Baptist Convention sponsor the college. Benjamin Whitfield, a wealthy planter and pastor in Hinds County, and one of the founders of the Mississippi Baptist Convention, was elected a trustee of the college on August 12. If the transfer was to be made to the Baptists, quick action was needed, because there was a rival proposal for the Baptists “of building up a college at Raymond,” which was going to be presented to the State Convention in November. A committee that included Whitfield negotiated the deal on November 1, and when the Mississippi Baptist Convention met in Jackson on November 7, the committee recommended that the project at Raymond be rejected as “impracticable, because of the expense it would involve the Convention.” Then the committee said, “The Trustees of the ‘Mississippi College,’ located at Clinton, Hinds county, offer control of the College, unincumbered by a cent of debt…  The property is understood to be worth eleven thousand dollars. It is recommended, that the tender be at once accepted.” The resolution passed, and the dream of Mississippi Baptists for a college of their own was realized.3

SOURCES:

1 Board of Trustees of Mississippi College, Minute Book I, 3, 5, 7. Also see Isaac Caldwell to John A. Quitman, April 11, 1828, in Jesse L. Boyd, Good Reasons for a History of Mississippi College, 6-7. These materials are in the archives, Mississippi Baptist Historical Commission, Leland Speed Library, Mississippi College, Clinton, Mississippi.

2 Aubrey Keith Lucas, “Education in Mississippi from Statehood to the Civil War,” in A History of Mississippi, vol. 1, Richard Aubrey McLemore, ed. (Hattiesburg: University and College Press of Mississippi, 1973), 360-361; “Mississippi College Timeline,” accessed on the Internet 30 April 2022 at http://www.mc.edu/about/history/timeline; W. H. Weathersby, “A History of Mississippi College,” Publications of Mississippi Historical Society, Centenary Series, V, 184-219. Also see Minute Book I, 51, 56.

3 U.S. Census, “Population of the United States in 1850: Mississippi,” accessed on the Internet 30 April 2022 at https://www2.census.gov/library/publications/decennial/1850/1850a/1850a-34.pdf. The population of Clinton is not even listed in 1850. In 1860, Clinton is listed as having 289 citizens.  U.S. Census, “Population of the United States in 1860: Mississippi,” accessed on the Internet 30 April 2022 at https://www2.census.gov/library/publications/decennial/1860/population/1860a-22.pdf; Board of Trustees of Mississippi College, Minute Book I, 88-90; Clinton News, Dec. 1967; Minutes, Mississippi Baptist Convention, 1850, 27.

How one man started the Mississippi Baptist Convention

Copyright by Robert C. Rogers and the Mississippi Baptist Convention Board.

Mississippi Baptists organized a state convention in 1824 that failed. Internal discord and dissension from the anti-missions movement and teachings of Alexander Campbell resulted in the dissolution of this convention in 1829. As the Primitive Baptists and Disciples of Christ separated themselves from Mississippi Baptist churches, the mission-minded Baptists who remained were ready to try the experiment again. All they needed was a leader to galvanize them to action.

Ashley Vaughn, the man with the vision

  The leader who inspired Mississippi Baptists to action was Ashley Vaughn. This dedicated Baptist minister was born sometime in the early 1800s and came to Mississippi in 1833 “compelled by ill health and on the advice of physicians,” after a two-year pastorate in New York. He became pastor of Clear Creek Baptist Church in Washington, near Natchez, on December 12, 1834. He presented letters for membership for himself and his wife from the Particular Baptist Church of Gibbonville and West Troy, New York.1

   Although Vaughn did not come to the Natchez District as an officially appointed missionary, he did take on the role of a missionary. He visited the Baptist churches in the area and reported in a letter to the American Baptist that the churches were barren. He blamed this condition on the migration of settlers to the land recently vacated by the Indians in North Mississippi, as well as the inroads made by the Disciples of Christ, followers of Alexander Campbell. Vaughn immediately set about correcting this destitute situation. In addition to preaching at Clear Creek Church in Washington, in January 1836 he also began preaching at the site of the Old Salem Baptist Church, which had dissolved. In March 1836, Clear Creek Church purchased a parsonage for $1500. At the 1836 Union Association meeting, only Clear Creek Church was not complaining of a low state. With 115 members, Clear Creek was the only Baptist church in the state of Mississippi that reported more than 100 members in 1836. In September Vaughn began publishing the Southwestern Religious Luminary at Natchez, the first Baptist newspaper in Mississippi. The first issue of the paper called for the organization of a state convention to “combine the counsels, concentrate the energies, and unite the efforts of the denomination.” Vaughn traveled four to five hundred miles on horseback that autumn to associational meetings to get support for a state convention, and he was so successful that the Mississippi Baptist Association suggested a gathering at Vaughn’s church in December 1836 so that “the Baptists of this State should meet in convention by delegation, to take into consideration the adoption of some systematic plan, by which the efforts of our denomination may be united….”2 

Organization of the Mississippi Baptist Convention

Vaughn’s tireless dedication paid off. A small but influential group of ten delegates met at Clear Creek Church two days before Christmas, December 23-24, 1836, and organized “The Convention of the Baptist Denomination of the State of Mississippi.” The delegates got to work immediately, unanimously approving a constitution, electing officers, electing a delegate to the Triennial Convention (the national organization of Baptists at the time), passing resolutions, and taking up an offering of “near two hundred dollars.” They correctly assumed the support of many others not in attendance. This can be inferred by the fact that these ten men elected 40 men to positions of office and a board of directors! These officers included one man who was not in attendance, Benjamin Whitfield, who would later serve as convention president. They directed Ashley Vaughn to publish 700 copies of their proceedings, indicating the size of the audience they expected. While 700 copies may have seemed like a lot in 1836, the Mississippi Baptist Convention has since grown to a over 700,000 members in 2,100 churches today.3

Above: Meeting house of Clear Creek Baptist Church, Washington, Adams County. Built in 1828. Here the Mississippi Baptist Convention was organized in 1836. The congregation dissolved in the 1880s and the building was later demolished. – Richard J. Cawthon, Lost Churches of Mississippi (Jackson: University of Mississippi Press, 2010), 149.

SOURCES:

1 Minutes, Clear Creek Baptist Church, Adams County, Mississippi, December 12, 1835; Southwestern Religious Luminary, December 1837; C.B. Hamlett, III, “Ashley Vaughn,” Encyclopedia of Southern Baptists, II, 1442. Hamlett incorrectly states that Vaughn “served as a missionary of the American Baptist Home Mission Society.” However, the society did not record an appointment of Vaughn nor correspond with Vaughn and did not begin work in Mississippi until after his arrival. Vaughn himself criticized the American Baptist Home Mission Society in 1837 for having only one missionary in Mississippi under appointment, saying, “nor do we know indeed that he has accepted of the appointment.”

2 John T. Christian, A History of the Baptists of Mississippi, (Unpublished manuscript, 1924), 124; Minutes, Clear Creek Baptist Church, January 9, 1836, March 12, 1836, July 10, 1836; Frances Allen Cabaniss and James Allen Cabaniss, “Religion in Ante-Bellum Mississippi,” Journal of Mississippi History 6 (October 1944): 205; Southwestern Religious Luminary, September 1836, November 1836; T. M. Bond, A Republication of the Minutes of the Mississippi Baptist Association (New Orleans: Hinton & Co., 1849), 172; Minutes, Mississippi Baptist Convention, 1837, 25-28.

3 Proceedings of a Meeting to Consider the Propriety of Forming a Baptist State Convention, held in the Baptist Meeting House at Washington, Mississippi, 23rd and 24th December 1836 (Natchez: Stanton & Besancon, 1837), 3-8; “Southern Baptist Statistical Data by State,” accessed on the Internet 3 May 2022 at http://www.johnstonsarchive.net/baptist/sbcstatedata.html.

How Mississippi Baptists came to oppose alcohol in the early 1800s

Photo by Roberto Vivancos on Pexels.com

Copyright by Robert C. Rogers and the Mississippi Baptist Convention Board.

Baptists have not always been as adamantly opposed to alcohol as they are today; rather, their view developed over several decades in the early 1800s. This can be illustrated in the story of how Mississippi Baptists gradually took a stronger stand against liquor during the decades from the 1820s through the 1850s. In 1820, Providence Baptist Church in what is now Forrest County discussed the question, “Is it lawful, according to scripture, for a member of a church to retail spiritous liquors?” The church could not agree on a position in regard to the matter. This attitude would begin to change in the 1820s, however. In 1826, the influential Congregationalist pastor Lyman Beecher began a series of sermons against the dangers of drunkenness and urged the necessity of abstinence from the alcohol. He called on Christians to sign pledges to abstain from alcohol, igniting the temperance movement in America. The question came before the Mississippi Baptist Association in 1827, and it was stated that it “considers drunkenness one of the most injurious and worst vices in the community.” In 1830, the Pearl River Baptist Association admonished any churches hosting their meetings, “provide no ardent spirits for the association when she may hereafter meet, as we do not want it.” In 1831, Pearl River Association thanked the host church for obeying their request, and in 1832, the association humbly prayed “the public, that they will not come up to our Association with their beer, Cider, Cakes, and Mellons, as they greatly disturb the congregation.” Likewise in 1832, Mississippi Association resolved, “That this Association do discountenance all traffic in spirituous liquors, beer, cider, or bread, within such a distance of our meetings as in any wise disturb our peace and worship; and we do, therefore, earnestly request all persons to refrain from the same.”1

It had always been common for Baptists to discipline members for drunkenness, but as the temperance movement grew in America, Mississippi Baptists moved gradually from a policy of tolerating mild use of alcohol, toward a policy of complete abstinence from alcohol. A Committee on Temperance made an enthusiastic report in 1838 of “the steady progress of the Temperance Reformation in different parts of Mississippi and Louisiana; prejudices and opposition are fasting melting away.” In 1839, D. B. Crawford gave a report to the Mississippi Baptist Convention on temperance which stated, “That notwithstanding, a few years since, the greater portion of our beloved and fast growing state, was under the influence of the habitual use of that liquid fire, which in its nature is so well calculated to ruin the fortunes, the lives and the souls of men, and spread devastation and ruin over the whole of our land; yet we rejoice to learn, that the cause of temperance is steadily advancing in the different parts of our State… We do therefore most earnestly and affectionately recommend to the members of our churches… to carry on and advance the great cause of temperance: 1. By abstaining entirely from the habitual use of all intoxicating liquors. 2. By using all the influence they may have, to unite others in this good work of advancing the noble enterprise contemplated by the friends of temperance.” Local churches consistently disciplined members for drunkenness, but they were slower to oppose the sale or use of alcohol. For example, in May 1844, “a query was proposed” at Providence Baptist Church in Forrest County on the issue of distributing alcohol. After discussion, the church took a vote on its opposition to “members of this church retailing or trafficking in Spirituous Liquors.” It is significant that in the handwritten church minutes, the clerk wrote that the motion “unanimously carried in opposition,” but then crossed out the word “unanimously.” In January 1845, Providence Church voted that “the voice of the church be taken to reconsider” the matter of liquor. The motion passed, but then tabled the issue, and did not come back up. In March of that year, a member acknowledged his “excessive use of arden[t] spirits” and his acknowledgement was accepted, and he was “exonerated.”2

. In 1846, the Mississippi Baptist Association’s leadership was opposed to alcohol, but was still attempting to prohibit the use of alcohol at its own meetings. The Association passed a resolution saying, “We respectfully request the brethren and friends who may entertain this body at its future meetings, to refrain from presenting ardent spirits in their accommodations.” By the 1850s, the State Convention was calling not only for abstinence, but for legal action, as well. In 1853, the Convention adopted the report of the “Temperance” Committee that said, “The time has arrived when the only true policy for the advocates of Temperance to pursue, is… to secure the enactment by the Legislature of a law, utterly prohibiting the sale of ardent spirits in any quantities whatsoever.” They endorsed the enactment of the “The Maine Liquor Law” in Mississippi. Two years before, in 1851, Maine had become the first State to pass a prohibition of alcohol. Thus during the antebellum period Mississippi Baptists gradually came to favor abstinence and prohibition of alcohol.3 

SOURCES:

1 Aaron Menikoff, Politics and Piety: Baptist Social Reform in America, 1770-1860 (Eugene, OR: Pickwick Publications, 2014), 162-163; T.C. Schilling, Abstract History of the Mississippi Baptist Association for One Hundred Years From its Preliminary Organization in 1806 to the Centennial Session in 1906 (New Orleans, 1908), 50; Minutes, Pearl River Baptist Association, 1830, 1831, 1832.

2 Minutes, Mississippi Baptist Convention, 1838, 1839; Minutes, Providence Baptist Church, Forrest County, Mississippi, May 11, 1844, January 11, 1845, March 8, 1845.

3 T. M. Bond, A Republication of the Minutes of the Mississippi Baptist Association (New Orleans: Hinton & Co., 1849), 250; Minutes, Mississippi Baptist Convention, 1853, 26; “The Unintended Consequences of Prohibition: Introduction,” Washington State University, accessed online 17 April 2022 at http://digitalexhibits.wsulibs.wsu.edu/exhibits/show/prohibition-in-the-u-s/introduction.

Mississippi Baptist church discipline in the 19th century

   During the 19th century, Baptist churches in Mississippi maintained strict discipline over their members. Henry Nichols was excluded from Sarepta Church in Union Association “for drawing his knife and offering to stab his brother and for spitting in his face.” Benjamin Brown was excluded from Ebenezer Church in Amite County for “attending a horse race and wagering thereon.” James Dermaid was excluded from Providence Church in what is now Forrest County “for “disputing, quarreling, and using profane language, and absenting himself from the church.” Providence Church also excluded “brother Alexander Williams and sister Leuizer Maclimore upon a charge of their attempting to go off and cohabit together as man and wife.” In 1828, the African Church at Bayou Pierre had a query for Union Association: “Is it gospel order for a Baptist church to hold members in fellowship who have married relations nearer than cousins?” The association answered that it was not. Jane Scarborough, wife of Rev. Lawrence Scarborough of Sarepta Church accused “Sister Harris” of being drunk at a wedding and for hosting “Negro balls” (debutante balls for blacks). Instead, the church charged Mrs. Scarborough of gossip without evidence, and excluded her for making the accusations!1

Mississippi Baptists moved gradually from a policy of tolerating mild use of alcohol, toward a policy of complete abstinence from alcohol. A Committee on Temperance made an enthusiastic report to the Mississippi Baptist Convention in 1838 of “the steady progress of the Temperance Reformation in different parts of Mississippi and Louisiana; prejudices and opposition are fasting melting away.” In 1839, D. B. Crawford gave a report to the Convention on temperance which stated, “That notwithstanding, a few years since, the greater portion of our beloved and fast growing state, was under the influence of the habitual use of that liquid fire, which in its nature is so well calculated to ruin the fortunes, the lives and the souls of men, and spread devastation and ruin over the whole of our land; yet we rejoice to learn, that the cause of temperance is steadily advancing in the different parts of our State.” Local churches consistently disciplined members for drunkenness, but they were slower to oppose the sale or use of alcohol. For example, in May 1844, “a query was proposed” at Providence Church in Pearl River Association on the issue of distributing alcohol. After discussion, the church took a vote on its opposition to “members of this church retailing or trafficking in Spirituous Liquors.” It is significant that in the handwritten church minutes, the clerk wrote that the motion “unanimously carried in opposition,” but then crossed out the word “unanimously.” In January 1845, Providence Church voted that “the voice of the church be taken to reconsider” the matter of liquor. The motion passed, but then tabled the issue, and did not come back up. In March of that year, a member acknowledged his “excessive use of arden[t] spirits” and his acknowledgement was accepted, and he was “exonerated.”2

The Mississippi Baptist Convention heard frequent reports on how to defend against desecrations of the Sabbath. In 1840, M. W. Chrestman reported, “The Sabbath, or Lord’s Day, is an institution of Divine Origin, and is therefore of universal obligation… On the Lord’s Day all manner of servile labor is positively prohibited, with the exception of works of necessity and mercy… Every necessary arrangement and sacrifice should be made; every carnal pleasure and sensual gratification should be denied… Resolved, That we recommend that our ministering brethren with greater zeal and diligence explain and enforce the proper observance of the Lord’s Day.” Local Mississippi Baptist churches considered violation of the Sabbath a serious matter. In March 1837, William Dossett, a member of Providence Church in what is now Forrest County, confessed to the church “that he had been hunting a deer on the Sabbath, which he had wounded on the preceding evening.” After “considerable discussion of the subject,” the church was satisfied with his explanation.3

SOURCES (All available at the Mississippi Baptist Historical Commission Archives, Leland Speed Library, Mississippi College, Clinton, Mississippi):

1 Minutes, Sarepta Baptist Church, Jefferson County, Mississippi, August 1815, June 1828, July 1828; Minutes, Ebenezer Baptist Church, Amite County, Mississippi, February 6, 1813; March 6, 1813; Minutes, Providence Baptist Church, Forrest County, Mississippi, December 10, 1842, September 2, 1843; Minutes, Union Baptist Association, 1828.

2 Minutes, Mississippi Baptist Convention, 1838, 1839; Minutes, Providence Baptist Church, Forrest County, Mississippi, May 11, 1844, January 11, 1845, March 8, 1845.

3 Minutes, Mississippi Baptist Convention, 1840; Minutes, Providence Baptist Church, Forrest County, Mississippi, March 4, 1837.

The first Baptist missions to Native Americans in Mississippi

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Copyright by Robert C. Rogers and the Mississippi Baptist Convention Board.

Native Americans were an area of concern for Mississippi Baptists. The white man wanted the Indian lands, and but the Baptists desired the conversion of their souls. In 1817, the Mississippi Baptist Association began an aggressive policy by sending Thomas Mercer and Benjamin Davis to visit the Creek Indians and see what cold be done to establish the gospel among them. The missionaries started out on their mission, but the project collapsed when Mercer died. Baptists in Kentucky started an academy for Choctaws in that State in 1819, but it closed in 1821. Richard Johnson, a Baptist leader in Kentucky, then opened an academy for Mississippi Choctaws in 1825 in the district of Choctaw chief Mushulatubbee, which was approximately the area between the modern cities of Columbus and Meridian. This school’s curriculum was secular, but the teachers hoped to “civilize” the Choctaws and lead them to faith in Christ. They met with some success among students, but the missionaries had little impact on adults in the tribe. A young female student wrote: “I do not know that one adult Choctaw has become a Christian. We all pray for them, but we cannot save them; and if they die where will they go? May the Lord pour out his Spirit upon the poor Choctaw people.” It would be many years before missions to the Choctaw tribe would have much impact.

This is one in a series of blog posts about Mississippi Baptist history. Click the links on this blog to read other posts on Mississippi Baptist history. More stories to come.

(Source: T. M. Bond, A Republication of the Minutes of the Mississippi Baptist Association (New Orleans: Hinton & Co., 1849), 60, 71; Clara Sue Kidwell, Choctaws and Missionaries in Mississippi, 1818-1918 (Norman, OK: University of Oklahoma Press, 1995), 100-113.)

The Mississippi Baptist revival during the War of 1812

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Copyright by Robert C. Rogers and the Mississippi Baptist Convention Board.

   On December 16, 1811, the New Madrid earthquake, with its epicenter in New Madrid in southeast Missouri Territory, was felt over a million square miles, including Natchez, where clocks stopped, houses were damaged, and the river rose and fell rapidly. A New Orleans writer said, “the shake which the Natchezians have felt may be a mysterious visitation from the Author of all nature, on them for their sins.” It would seem that many people were truly shaken to their core, not only by the earthquake, but also the War of 1812. The United States declared war on Great Britain in June 1812. In Mississippi the focus of the conflict was on the Indian tribes, especially the Creeks, who were supported by the British. In 1813, the Creeks attacked Fort Mims, north of Mobile, and massacred at least 250 people. The Creeks were eventually crushed by an army under General Andrew Jackson, but these dramatic events shook the souls of Mississippians. The annual Circular Letter of the Mississippi Baptist Association of October 1813, was on the subject of “The War.” It was a circular letter received from Ocmulgee Association in Georgia, republished with edits made by Mississippi pastors Ezra Courtney and Moses Hadley, because of “the distressed situation of our territory, and the nation in general.” It warned readers that perhaps “Divine Providence” had allowed Europe to “invade our rights” because of “our ingratitude, our avarice, and abuse of the rich blessings we have enjoyed.” It declared the war to be “a war of just and necessary defence [sic]; justifiable on every sound political and moral principle.” It called for unity to defend “the rich inheritance of freedom we possess,” and stressed how American liberty was unlike that of France, which had fallen into ungodly apostasy and lost its freedoms. “If history ever proved any one truth clearly, it is this: that no nation, without public and private virtue, ever retained its freedom long.” The message was clear: their freedoms were in danger, and if they wanted to keep their freedoms, Mississippians needed a fervent devotion to both God and country. It is not known how many people in the town of Natchez were shaken from their sins, but we do know that the territory experienced a religious revival. In 1813, 246 people were baptized into membership in the churches of the Mississippi Baptist Association, far more than any year in the decade before or after, and the total membership nearly doubled that year, from 494 to 914!

How a Baptist preacher helped America take Natchez from the Spanish

Copyright by Robert C. Rogers and the Mississippi Baptist Convention Board.

(In previous posts, I told the stories of how Baptists from South Carolina settled the Natchez District about the same time that the Spanish took control of the area from the British, and how the Baptists started Salem Baptist Church on Cole’s Creek, 20 miles north of Natchez.)

Concerned about so many English-speaking American emigrants to the Natchez District, who were not Catholic, the Spanish issued a religious edict in 1795. It declared “that if nine persons were found worshiping together, except according to the forms of the Catholic Church, they should suffer imprisonment.” They sent a man named Ebenezer Dayton to spy on the Baptists, pretending to be in sympathy with them as he was Presbyterian, and Dayton reported that their pastor, Richard Curtis, Jr. continued defend his right to preach the gospel and obey God rather than man. The Spanish Governor, Manuel Gayoso, arrested Curtis in April 1795, and forced him to sign a pledge not to preach. At the urging of his congregation, Curtis continued to preach, so Gayoso sent an armed posse to break up the house church in August 1795, but this time Curtis fled to South Carolina.

Meanwhile, the American government began the process of taking control of the Natchez District. The months between the signing of the Pinckney’s Treaty of San Lorenzo in October 1795, until the surrender of the area to the United States on March 30, 1798, were a period of turbulence and disorder in the Natchez region. The Spanish authorities controlled the government and exercised the legal authority that existed. The control of the Spanish was weakened by a large influx of American settlers and by the knowledge that the Spanish authority was of a temporary nature.

    In February 1797, Louisiana’s governor sent orders to Gayoso to prepare dismantling the fort at Natchez in compliance with the treaty, but soon afterward, Gayoso received orders from Spain to postpone the departure, as Spain hoped to talk to the Americans about alterations to the treaty. The same month, Andrew Ellicott arrived with a commission from the American president to mark the southern boundary of the United States at the 31st parallel, which was about 30 miles south of Natchez, in accordance with the treaty to give to America all lands on the east side of the Mississippi River, north of the 31st parallel. He had a small army escort under Lieutenant Percy Smith Pope, and two dozen woodsmen from Fort Pitt. Ellicott, Pope and their party of Americans docked at Natchez on February 24, 1797. They camped on a knoll overlooking the town. At Patrick Connelly’s tavern atop the hill, the Americans boldly raised the United States flag, so that it could be seen by the Spanish in their fort. Gayoso and his garrison of 60 Spanish soldiers refused to leave. Ellicott and Gayoso wrote letters back and forth, neither party willing to give in, as the standoff continued for months. Lt. Pope preferred a direct attack, and even recruited 200 men from Cole’s Creek, which likely included some of the Baptists, to assault the Spanish fort, but Gayoso arrested the leaders and broke up the plot. Commissioner Ellicott, who was a Quaker, preferred negotiation and political maneuver to get the Spanish to leave. He counted on the loyalty of the majority of the American settlers, since it was only a few wealthy landowners who were solidly loyal to the Spanish. He got the leverage he needed from a Baptist preacher.

   The Baptist preacher whom Ellicott needed was named Barton Hannan, who had previously been active at Salem Church on Cole’s Creek. Hannan arrived in Natchez preaching fiery words, damning the pope and recruiting volunteers for a revolt. Hannan got into a drunken brawl with some Irish Catholics on June 9, 1797, and the irate Irish Catholics mauled him. Governor Gayoso arrested Hannan for disturbing the peace, which only led to more disturbances. His wife marched to Natchez, baby in her arms, and demanded that Governor Gayoso release him. Gayoso tried to calm her by caressing the baby and giving her presents. “I don’t want your presents; I want my husband,” she said. He replied, “I cannot grant your request, madam.” She answered, “I will have him before tomorrow morning, or this place shall be deluged in blood; for there are men enough who have pledged themselves to release him before morning, or die in the attempt, to overcome any force you have here.” She was not making an idle threat, for on June 12, over 300 armed men assembled at William Belk’s tavern on the Natchez Trace to organize a rebellion. The governor released Hannan, and from that point forward, the Spanish lost real control of Natchez. In December 1797, Captain Isaac Guion arrived in Natchez with a large unit of American troops, and put greater pressure on Gayoso to leave. The Spanish finally departed on March 30, 1798.

   Immediately after the Spanish had withdrawn, the American officials raised the “Stars and Stripes” over Natchez, and invited Bailey E. Chaney preach. He was the son of William Chaney, the deacon who, in Richard Curtis’s absence, was leading Salem Baptist on Cole’s Creek. Chaney preached before a large gathering, the very first sermon under the United States flag in the new Mississippi Territory. At long last, religious freedom was allowed in Natchez, and a Baptist was called on to celebrate it with God’s Word.

The first Baptist church in Mississippi

Painting by Joyce C. Rogers, based on Charles D. Terrell’s concept of how the Cole’s Creek church may have looked.

Article copyright by Robert C. Rogers and the Mississippi Baptist Convention Board.

(In a previous blog post, I told the story of how a group of Baptists emigrated to the Natchez District in 1780-81. This post tells how they started the first Baptist church in Mississippi.)

  The Spaniards had taken control of the Natchez District from the British in October 1779, shortly before the emigrants arrived, but the Spanish had not established an efficient government or any control over land sales or occupation by adventurers. The first objective of the newly arrived settlers was to earn a livelihood. In this new land they were dependent upon themselves for supplying all of their needs. As they had likely arrived in the spring of 1781, they began to plant crops, as well as devote themselves to the construction of houses. They built for their protection the usual log houses from the abundant materials that were available. The experience of one of these settlers has been described by a descendant of John Jones:

“He found rich land… a plentiful supply of game in the woods and fish and water-fowl in the creek, with plenty of spring and creek water convenient for man and beast. He soon put up a log cabin, cut and burned the cane and undergrowth… and by doling out a scanty supply of seed-corn by the grain, soon had it planted… For a time, bread was not to be had, but Mr. Jones, with his trusty rifle… kept his family supplied with game, principally venison and wild turkeys.”

   This patriotic band of Americans was living in an area conquered by Spain during the Revolutionary War but which was ceded to the United States by the Treaty of Paris in 1783 with Great Britain. Spain was determined to hold the territories she had captured, because of their intrinsic worth and because they afforded protection for her holdings south of the 31st parallel and the great Louisiana territory west of the river. The basic Spanish policy was to win the loyalty of those who resided in the territory and to increase the migration of Americans into the Ohio and Mississippi river valleys. The Spanish modified their traditional colonial policy by permitting the toleration of “heretics,” the admission of foreign immigrants, and the granting of a considerable degree of commercial freedom. These policies failed to win the ultimate allegiance of the settlers in the Natchez region.

   Meanwhile, on Cole’s Creek, the group of settlers, most of whom were Baptists, met privately in their homes for Bible study and prayer, but did not worship publicly, thus avoiding attention from the Roman Catholic authorities. They lost their patriarch, Richard Curtis, Sr., who died on November 10, 1784, at age 56, but the embers of his faith were fanning to flame in the next generation. His young son Richard Curtis, Jr., was already a licensed preacher, though only 25 years old when they left South Carolina. Young Richard was 29 years old at the time of his father’s death; however, he was becoming known as a good preacher, and his brothers-in-law, John and Jacob Stampley, were also gifted at teaching the scriptures. Richard’s older brother William and step-brother John Jones were known for their prayers. By 1790, other American settlers were inviting them to visit their homes and share their faith. Whatever they may have lacked in education, they seemed to make up for in zeal.   The conditions prevailing in 1791 thus were favorable for the establishment of formal Baptist religious worship. A group of seven people met at Margaret Stampley’s home on Cole’s Creek in what is now Jefferson County to organize themselves for religious worship. The members of this group of pioneers were: Richard Curtis, Jr., pastor; William Thompson, recording clerk; William Curtis; John Jones; Benjamin Curtis; Ealiff Lanier; and Margaret Stampley. Ealiff Lanier is the only name of this group whose name does not appear in the list of those making the journey from South Carolina in 1780-81. Notably missing are several male members of the first settlers, including Margaret Stampley’s husband, who may have died. The church was informally called Cole’s Creek Church, as late as 1806. They finally settled on the name Salem Baptist by the time the church name appears in the minutes of the Mississippi Baptist Association in 1807.

The Baptist pioneer trek to Mississippi

Copyright by Robert C. Rogers and the Missississippi Baptist Convention Board

(In a previous post, I told how a group of South Carolina Baptists decided to flee the devastation of the Revolutionary War and make a new life in Mississippi. This post tells the story of how they got to Mississippi.)

   The Curtis family decided to establish their new homes along the Mississippi River near Natchez, in what was then called West Florida. After the French and Indian War in 1763, the British took Florida from Spain, (West Florida included the panhandle of modern Florida and the areas now in southern Mississippi and Alabama), and Englishmen from the colonies had begun to settle there. The stories of productive farmlands that were free to all settlers and the peace they would have from the turmoil of the fratricidal strife in South Carolina must have made the prospects of beginning again very enticing. In 1779, Spain took advantage of the British distraction with the American Revolution, and Spain conquered the Natchez district from the British and added it to West Florida. Despite this, the emigrants did not anticipate any difficulty from this source. As we shall see, they were wrong.

  The route the migrants followed to their new homes was the familiar one used by many who were a part of the great westward migration, but it was not an easy trek. Our source for this journey is John Griffing Jones, a direct descendant of one of the travelers, John Jones. He writes that they left their homes in South Carolina early in 1780, loading their horses with their clothes, furniture and tools, and traveled north by land, crossing the Appalachian Mountains, and arrived on the banks of the Holston River near the present location of Kingsport, Tennessee, a trip of about 300 miles. Primitive roads and mountains made the trip difficult, as they carried their supplies on pack horses, the men traveling by foot. They arrived on the Holston River in the early spring and immediately began the task of raising a crop of corn, hunting game to salt and preserve, while building flatboats for the river journey that lay ahead.

   In the fall of 1780, the travelers were ready to begin their voyage downriver. The party included Richard Curtis, Sr., and his wife Phoebe; two brothers William and Benjamin Curtis and their wives; Richard Curtis, Jr. and his wife Patsy; John Courtney and John Stampley and their wives (Hannah Curtis Courtney and Phoebe Curtis Stampley, respectively, daughters of Richard Curtis, Sr.); John Jones, his wife, and son William; and others whose names are unknown.  On the second boat were Daniel and William Ogden and their families, and a Mr. Perkins and his family.  The records do not reveal the names of the occupants of the third boat.

   The emigrants knew from the experience of other travelers that they might have trouble with the Indian tribes. After all, they were planning to take lands formerly occupied by the Indians and make permanent homes for themselves. The natives did not want to give up their lands. The French had virtually exterminated the Natchez tribe in 1732, although other tribes such as the Choctaws were still in the area, but they knew they would encounter other tribes along the way, especially since the hostility of the Indians was encouraged and supported by the British against Americans during the Revolutionary War. In order to protect themselves, the emigrants always traveled in as large groups as possible.

    The migrants’ travel took them down the Holston River for 87 miles to what is now Knoxville. There, they entered the Tennessee River. The three boats had only traveled about 40 miles downriver, when they faced their greatest danger. This was the country of the Cherokees, who had been faithful allies of the British during the Revolution. These Indians attacked the flotilla on a bend in the Tennessee near the mouth of the Clinch River, near present-day Kingston. The Cherokee attack focused on the first flatboat, occupied by the Curtis and Jones families. Some of the women and children took over the oars while the men fired their rifles in defense. Hannah Courtney was grazed on the head by a ball, and Jonathan Curtis was slightly wounded on the wrist. While John Jones fired his rifle, his 12-year-old son worked the oars and his wife held up a thick stool made of poplar wood as a shield. A bullet hit her stool, and later Mrs. Jones laughingly remarked that “their guns were very weak, as they did not make a very deep impression on the stool.” The second boat floated by the point of attack unharmed, but the third boat was far behind, and became an easy target for the Indians. The occupants of the third boat had contracted smallpox, and so they were floating in the rear and camping at a separate place each night. The Cherokees killed everybody on the third boat except one woman whom they captured, thereby also contracting smallpox, which took the lives of many in the tribe.

   The survivors made the rest of their trip without further molestation. They traveled about 600 miles down the winding Tennessee River, riddled with rocky shoals and swift currents, until they met the Ohio River near the city of Paducah, Kentucky. A short trip of 44 miles on the Ohio River brought them to the mighty Mississippi River at Cairo, Illinois. Then they traveled another 450 miles down the Mississippi River. They landed near the mouth of Cole’s Creek, about twenty miles north of Natchez, settling 3.5 miles eastward on the creek at “Curtis Landing,” and established a village known as Uniontown, west of the present town of Fayette. Given the distance they traveled, at the mercy of the flow of the rivers and resting each night, the trip should have taken several months. Jack Curtis, a descendant of Richard Curtis who has done extensive research on the family, estimates that they arrived in the Natchez District about March, 1781. By the grace of God, they had survived a trek through the mountains, an Indian attack and navigated over 1,000 miles of rivers to reach their new home.

The Mississippi Baptist story begins in South Carolina

The Pee Dee River Valley of the Carolinas, from which the Baptists first migrated to Mississippi

Copyright by Robert C. Rogers and the Mississippi Baptist Convention Board.

   The story of Mississippi Baptists begins in South Carolina. The Baptists of South Carolina furnished the first Baptist migrants to Mississippi and thus are of special importance in the history of Mississippi Baptists. Historians record that Rev. Richard Curtis, Jr. was 25 years old when he traveled with his parents and a group of fellow Baptists, who migrated from the Pee Dee River Valley of South Carolina in 1780 to settle on Cole’s Creek, about 20 miles north of Natchez, which at the time was controlled by Spain as part of West Florida. The precise location in South Carolina where these Baptists came from is unclear. One theory seeks to connect Richard Curtis and Mississippi Baptists to the historic Welsh Neck Baptist Church in Society Hill, in what is now in Darlington County, South Carolina. However, the church minutes of Welsh Neck Baptist Church from the time period are available for examination, and they never mention any of the Baptists who first settled in Mississippi. It seems more likely that they came from the region of Florence, South Carolina. There Richard Curtis, Sr., father of Richard Curtis, Jr., lived on Lake Swamp of Lynches Creek, near modern Florence, South Carolina, in 1766. In addition, Richard Curtis, Jr. was ordained by Benjamin Mosely when he fled back to South Carolina in the 1790s; Mosely was pastor of Ebenezer Baptist Church in Florence, South Carolina from 1784-1794.

   The Revolutionary War period was one of great disturbance throughout South Carolina. There was a large group of Tories who were fanatical in support of England, but there was an equally powerful and more numerous citizenry who were American patriots. The conflict of these two groups stifled the economic development of South Carolina and brought fear and frustration into many parts of the colony. Over a hundred battles between American patriots and the British were fought in South Carolina alone. In 1774, Richard Curtis, Sr., and two of his sons, Benjamin and William Curtis, and his step-son, John Jones, enlisted with the American forces of Francis Marion, nicknamed the “Swamp Fox.” The records reveal that they served in three campaigns against the British, and then they were mustered out in 1779. In 1779 conditions had become almost unbearable, especially when British forces occupied Charleston. From this center, the British began a campaign to bring all of the colony under their control. The British were eventually overcome by General Nathanael Greene and his forces, but the turmoil and distress created by the war were undoubtedly a factor in encouraging some South Carolinians to seek a more peaceful place to live.

   The Curtis family decided to establish their new homes along the Mississippi River near Natchez, in what was then called West Florida. After the French and Indian War in 1763, the British took Florida from Spain, and Englishmen from the colonies had begun to settle there. The stories of productive farmlands that were free to all settlers and the peace they would have from the turmoil of the fratricidal strife in South Carolina must have made the prospects of beginning again very enticing. In 1779, Spain took advantage of the British distraction with the American Revolution, and Spain conquered the Natchez district from the British and added it to West Florida. Despite this, the emigrants did not anticipate any difficulty from this source. As we shall see, they were wrong.

The Mississippi Baptist heritage of survival amidst persecution

Artist rendering of Obadiah Holmes, Baptist pastor in Massachusetts who was whipped publicly for his beliefs. He fled to Rhode Island for religious freedom, where he established the Baptist church at Newport, Rhode Island.

Copyright by Robert C. Rogers and the Mississippi Baptist Convention Board.

   Baptists have been the predominant faith in Mississippi so long, that nearly a century ago historian Jesse L. Boyd referred to Mississippi as a “Baptist empire.” Today, it is difficult for Baptists in the Magnolia State to imagine a time when their spiritual ancestors suffered hardships and persecution for their faith, but they did, even in Mississippi.

   John Smyth established the first Baptist church in Amsterdam, Holland in 1609, after he fled persecution in England for being a Separatist Puritan. Thomas Helwys founded the first Baptist Church in England at London in 1611, and he landed in jail shortly thereafter for speaking out for religious freedom [McBeth, 38]. Roger Williams fled persecution in Massachusetts when he opposed the Congregationalist state church, so he started a new colony in Rhode Island with complete religious liberty, where he established the first Baptist church in America at Providence, Rhode Island in 1639. William Screven was banished from Maine for his Baptist faith, and he established the first Baptist church in the South at Charleston, South Carolina in 1696. Richard Curtis, Jr., migrated from South Carolina to the Natchez area in 1780, where he established the first Mississippi Baptist church in 1791, but he was arrested by Spanish authorities who only tolerated Catholicism, and he had to flee the region for three years.

Read this blog, as I will continue to unfold the story.

Announcement: I will be revising and updating A History of Mississippi Baptists

Left to right: Dr. Shawn Parker, executive director-treasurer of the Mississippi Baptist Convention, Dr. Anthony Kay, executive director of the Mississippi Baptist Historical Commission, and myself. We are standing by a painting of the first Baptist church in Mississippi, Salem Church (Coles Creek) in Jefferson County, by retired Mississippi Baptist pastor Robert Mamrak. Photo by Barri Shirley.

I am pleased to announce that on November 3, 2021, I signed a contract with the Mississippi Baptist Convention to revise and update A History of Mississippi Baptists by Richard Aubrey McLemore. The book was published by the convention, which holds the copyright, in 1971.

I expect the project to take a few years, as I will be doing a thorough revision of the original work, checking it for accuracy and rewriting in a more narrative style. After the revision is done, I will add two more chapters to update the last 50 years. You can read the full news story about the book here.

Follow his blog for stories that I learn and share along the way!

How to get ready for Easter

Whether or not your church observes the tradition of Lent, it is an important reminder of how any Christian can get ready for Easter...
Jerusalem Lutheran Church, Ebenezer Community, Effingham County, Georgia

Copyright by Bob Rogers.

When I served as a Baptist pastor in Rincon, Georgia, I had the unique experience of putting on a white wig and an old robe borrowed from a Methodist, to give a dramatic presentation of the founding pastor of the oldest Lutheran Church in North America. The historic pastor’s name was Johann Boltzius, and his church was Jerusalem Lutheran Church, founded in 1734 in the Ebenezer Community in Effingham County, Georgia, some 30 miles north of Savannah.

School children came from all over Georgia to the retreat center at Ebenezer to learn Georgia history. They visited Savannah, and they also came to the old Jerusalem Lutheran Church, whose sanctuary was built in 1769, to hear me tell the story, in costume, of Boltzius who served a congregation that fled to the New World from Salzburg, Austria, in search of religious freedom.

After the presentation, students were given an opportunity to ask “Pastor Boltzius” questions. One day in March, a student asked me why it was so dark in the church. With a gleam in my eye, I explained that it was Lent, a season in which members of that church remembered Jesus’ death on the cross for our sins. Members of the church fasted, prayed, and thought of other ways to make sacrifices in memory of Jesus, and during this time, they kept the window shutters closed. In fact, on Good Friday, they came into the church and sang songs about Jesus’ death, and then blew out all of the candles and went home in total darkness. The students reflected on that quietly, and I paused. Then I waved my hand at the shutters and shouted, “But on Easter Sunday morning, they threw open the shutters, let the light in, and celebrated, because Jesus is alive!”

Whether or not your church observes the tradition of Lent, it is an important reminder of how any Christian can get ready for Easter, by first reflecting on the suffering of Christ. I encourage you to read the story of the crucifixion from the Gospels of Matthew, Mark, Luke and John. Spend time alone, silent, reflecting on it. Fast and pray. Think about your own sin, your own struggles, your own sorrows, and how the suffering of Christ forgives, redeems and renews you. Meditate on the dark, and the light will brighten you more when it comes. Like that church in Georgia that threw open their shutters, if we will remember how dark it was when Christ died, we will appreciate all the more how glorious it was that He arose!

A plea to save our Republic

Photo by Pixabay on Pexels.com

On January 10, 49 B.C., Julius Caesar made a decision to cross the Rubicron River, defying the Roman Senate. This would lead to the fall of the Roman Republic and the rise of a Roman Emperor.

On the night of January 6, A.D. 2021, I went to bed distressed, having a hard time sleeping, and awoke earlier than usual to pray longer. After thinking about it all day, I feel compelled to speak up. As a Christian and an American, I condemn in the strongest terms the Trump supporters who invaded our nation’s Capitol building while Congress was in session, threatening the very heart of our democracy, and I was horrified at the blasphemy that some of them waved Christian flags and a “Jesus” flag while rioting.

Have we crossed a Rubicon, from which there is no turning back?

Some people will say that the rioters were not really Trump supporters, or that they were not representative of most Republicans and Trump supporters. On the other side of the aisle, some will say that it just showed how evil all Republicans are. Enough of this! We must stop pointing fingers at others, and we must come to grips with the fact that in a real sense, we all bear a responsibility for what happened yesterday, by passively allowing the rhetoric in this nation to rise to a fever pitch.

Words have consequences. When we speak angry words, some of our hearers will take our words farther than we ever intended. Sin is like that– it takes us farther than we want to go. To my fellow Christians, let us remember that scripture tells us not to let the sun go down on our anger. It tells us to be kind to one another. When we say angry things about our political opponents, there are always those who will repeat it and take it a step farther. One person posts angry words against a politician on social media, and another person reads it and spray paints the same politican’s house or yells at them in a restaurant. One person rips up a speech, and another person rips down a monument. One person cries out to march against the Capitol because he felt he was cheated in the election, and others will march right into the building and riot. If we want to save our democracy, we must stop pointing fingers at the other side and instead take a look at our own hearts. If the apostle Paul could tell the Christians to submit to governing authorites that was ruled by an evil Roman emperor, then we can do no less in our democracy, as imperfect as it is.

Have we crossed a Rubicon, from which there is no turning back? Or will we save our Republic?

This is a plea for us to tone down the rhetoric, to stop shouting at one another, and to listen to those with whom we disagree. It is high time for civil behavior in our civil body politick. Years ago, President Ronald Reagan and Speaker of the House Tip O’Neill were fierce political opponents, but they were friends, and could be civil and respectful to one another. We must return to those days when we can agree to disagree, without demonizing one another. It is worth it to save our democracy. Let us remember our pledge to the flag of the UNITED States, to be “ONE nation under God, INDIVISIBLE…”? Let us keep that pledge, for divided we fall, but united we stand.

Book review: “Politics and Piety: Baptist Social Reform in America, 1770-1860”

Menikoff, Aaron. Politics and Piety: Baptist Social Reform in America, 1770-1860. Eugene, Oregon: Pickwick Publicaitons, 2014.

Aaron Menikoff fills in important gaps in Baptist history with this well-researched study of Baptist involvement in social reform between the American Revolution and Civil War. He is well-prepared to write on the subject, with a Ph.D. from Southern Baptist Theological Seminary, and experience as a legislative assistant to U.S. Senator Mark Hatfield, a Baptist.
This book debunks the common idea that Baptists in the 19th century were only concerned about personal salvation, and neglected social issues. He first examines the overall attitude of Baptists toward salvation, morality, politics, and church and state, with particular emphasis on how Baptists held in tension the idea that church and state should be separate, yet a nation needed to be virtuous to survive. In other words, the Baptist understanding of separation of church and meant the government had no right establishing a particular religion, but this did not mean a separation between church and society– far from it.
Next, Menikoff examines how this Baptist attitude played itself out in five major issues of the time: political parties, slavery, the Sabbath Mail Controversy, poverty, and the temperance movement. He shows the majority Baptist approach to each issue, while also revealing how different Baptists took different sides on each of these issues. ]
On political parties, Baptists usually avoided endorsing candidates or parties, yet spoke out on political issues, and some were more directly involved as candidates and supporting parties.
On slavery, Menikoff shows the complexity and diversity of Baptist views, including the colonization movement to resettle slaves in Africa. While Northern Baptists generally joined the abolitionist movement and southern Baptists opposed it, he shows how there were southern Baptists opposed to slavery in the south as late as the 1830s, and Baptist leaders like Richard Furman called upon slaveholders not to neglect the spiritual needs of their slaves.
The Sabbath Mail Controvesy is largely forgotten today, but at the time there was great religious opposition to the delivery of mail on Sunday, including most Baptists. He tells the fascinating story of how a Baptist Senator, Richard Johnson, gave the Congressional report supporting the delivery of mail every day, calling his fellow Baptists hypocrites for trying to unite church and state over the issue.
On poverty, the author shows how Baptists were active in relief efforts for the poor, although they often blamed the poor for getting themselves into their situation and focused on targeted giving of the “deserving poor.”
The temperance movement to abstain from alcohol was the most popular Baptist cause, as all Baptists saw alcohol abuse as a major social problem. However, Menikoff shows that Baptists also had different opinions over the temperance issue, especially defending the liberty of conscience for individual Baptists who drank moderately, and those Baptists who opposed to political efforts at prohibition on the grounds that it mixed church and state.
This book gave me a new perspective on several issues, especially the fascinating Sabbath Mail Controversy as well as how complex and diverse Baptist opinions were on slavery in the south. Menikoff’s research is carefully documented, with hundreds of footnotes and an exhaustive bibliography, leaving a rich resource for further study on the subjects covered. It is not light reading, but for those interested in Baptist history, it is rewarding, indeed.