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A HISTORY

OF THE

BAPTISTS OF LOUISIANA

JOHN T. CHRISTIAN, A.M., D.D., LL.D.

Professor of Christian History, Baptist Bible Institute
New Orleans, Louisiana

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THE EXECUTIVE BOARD
OF THE LOUISIANA BAPTIST CONVENTION
SHREVEPORT, LA.

3X624*

Printed in the United States of America.

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LOVELY LOUISIANA

By A. J. Holt

(Air: “Here Am I; Send Me”)

Louisiana’s vast dominion,

From the Northland to the sea,

Hath she given to the Union,

Now reserving only thee;

Keeping for thyself the garden
Where all golden glories smile,
Where the fertile fields are richer
Than the valleys of the Nile.

Yonder rolls the mighty river,

That should take its name from thine,
’Tis the boundary of others,

Thee alone to intertwine;

See a nation’s commerce speeding,

On its bosom broad and free,

As our Crescent City sends it,

From her wharves unto the sea.

Here the stately pine tree towers,

To the heaven’s bending blue,

Here all fragrant fruits and flowers,
Make thy homes an Eden true;

Here the softly wooing breezes

Waft both health and healing rare,
Bringing to old Louisiana,

All that’s lovely anywhere.

Here the sunlight is the softest,

Here the stars most brightly shine,
Here the springtime lingers longest,
Here the hearts most love enshrine;
Here all heaven is the kindest,

Here all earth is bright and gay,

Here the land above all others,

Here you’d wish to live alway.

[ 3 ]

PREFACE

The history of the Baptists of Louisiana is full of color.
Whether we consider the extreme difficulties under which the
work of preaching in this state began; the heroic effort to
found and maintain Baptist churches; the almost super¬
human sacrifices required of her ministers; the ravages of
cholera and yellow fever; the constant overflows and devasta¬
tion of the country, and many other discomforts and trials
equally unendurable, we have at once the story of one of
the most heroic bands of men and women who ever wrought
a great history. In no other state in the Union have Baptists
suffered more for their principles, or this suffering sustained
for so long a period. The only reason the persecutions of
Baptists in Louisiana are not classed with those of Virginia
and New England is because the story is not so well known.

It is a history of contrasts. There were the Frenchman
and the Spaniard, the Englishman and the American, the Cre¬
ole and the Indian, the Negro and the White Man. The so¬
cial and economic conditions varied as much as the races.
The Cabildo was located on the site of an Indian village, and
from the walls of that building have floated, at different
times, the flags of France, Spain, France a second time, the
Stars and Stripes, the Stars and Bars, and now again the
American flag. There have been, in religion, the extremes
from the Roman Catholic hierarchy to the Congregationalism
of the Baptists. In politics there have been the Locofoco
and the Whigs, the Secessionists and the Reconstructionists,
the Democrats and the Republicans. The city is cosmopoli¬
tan. Every state has its representative citizens; and the ships
bring sailors and travelers from every section of the world.
Every problem in politics, religion and economics here awaits
a solution. With all these currents and cross currents the
Baptists have had to deal.

[ 5 ]

HISTORY OF

The sources of this history may be found mentioned in
the text or in the Bibliography. It was my intention to name
some persons who were of assistance to me in this book; but
the number grew so large that it seemed impracticable to do
this. I am, however, no less grateful for this kindness. Men¬
tion must be made of W. E. Paxton who wrote “A History of
the Baptists of Louisiana.” Dr. F. Courtney, who wrote an
introduction to this work, of some of the difficulties in its
preparation, said:

From many considerations, the work was a difficult one. Our forefathers
in this state were humble and unlearned men, who modestly sought obscurity
and never blazoned their deeds before the public. Hence the work of bring¬
ing to light their self-denying labors, with their crosses, trials and persecu¬
tions, necessarily required great labor and perseverance.

The Baptist pioneers of Louisiana have passed away and their successors
have not always been as prompt and explicit in giving the desired information
as to their history, as the importance of the subject demanded. (Paxton, A
History of the Baptists of Louisiana, p. 7.)

Dr. Paxton was an eminent man and better qualified for
writing the history than any other man of his day. Unfortu¬
nately Dr. Paxton died before the book was printed. Per¬
haps he would have made some corrections in the revision.
I have not hesitated to use the history, sometimes quoting
directly and frequently following him without quotations,
But I here give full credit for his labors. All the material
used by Paxton in the preparation of the history was de¬
stroyed.

Ivan M. Wise was a personal friend of mine. I have often
labored with him. He published a book on Louisiana Bap¬
tists called “The Footsteps of the Flock.” There was later
printed a second edition. This work dealt mostly with the
Opelousas country. Dr. Wise died before his work was com¬
pleted. He gathered much valuable material which passed
into my hands.

I am indebted to the late Prof. J. L. Furman for much
information relating to the Baptists of New Orleans.

A gifted young student of mine, L. G. Cleverdon, has pre¬
pared a volume entitled: “The Early Baptists of Louisiana.”
The volume has merit in it. It was prepared as a thesis for
a Master’s Degree and has not been printed.

BAPTISTS OF LOUISIANA

It had long been felt that a new history of the Baptists
of Louisiana was needed. The Baptist State Convention,
1921, appointed a committee, E. 0. Ware, John T. Christian
and J. R. Edwards to look to the reorganization of the His¬
torical Society. The committee agreed that John T. Christian
should write the history under the auspices of the Executive
Board. This action was ratified by the Convention at Boga-
lousa. Drs. Ware and Edwards were thoroughly conversant
with Louisiana Baptist history and have rendered the author
valuable service in many ways.

It appears to an observer and a student of history that
this more than one hundred years that the Baptists have been
laboring in Louisiana is a forecast and prophecy of a still
greater future. It is probable that many of their difficulties
and limitations are of yesterday; and now with an efficient
mission board, with college and academy, with the Baptist
Bible Institute in New Orleans, with hospitals and orphan¬
age, with mighty churches and efficient pastors, and innumer¬
able other blessings, there ought to be an increasing move¬
ment in every direction.

The Author.

(

CONTENTS

The Preface.

CHAPTER I

Religious Conditions in Louisiana in the Year 1803. The Accession
of Louisiana—The Transfer from France—The Discovery—The Ex¬
cesses—The Health—Overflows—Vaccination—The Census—Slaves—
The Spanish Governors—Treatment of the Indians—Persons Broken
on the Wheel and Burnt—Sawn Asunder—Books Burnt—Roman Cath¬
olics—Rule of the Priests—Imprisonments—Burial Places—The Black
Code—Governor Ulloa—The Cruelties of O’Reilly—The Inquisition—
Antonio de Sedella—Sent to Spain—Religious Conditions—Population
Bible Society—Education—American Government—Representative Gov¬
ernment ....... 13-32

CHAPTER II

The Cominc of the Baptists. The Mississippi Country — The Revolt of
1782—The Spanish in Natchez—Richard Curtis and His Company—
Their Dangerous Journey—Their Character—Salem Baptist Church—
The Ordinance of Baptism—Bailey Chaney—Stephen De Alvo—Curtis
Threatened with the Mines—Leaves the Country—Curtis in South Caro¬
lina—The Return—The Country Freed from Spain—Preaching under
the Stars and Stripes—The Mississippians in Louisiana .33-43

CHAPTER HI

Baptist Preachers and Churches. The Adventurers—Peculiar Environ¬
ments—The Latin against the Anglo-Saxon—Governor Claiborne—The
Action of Congress—The Florida Parishes and the Spaniards—The
Mississippians—The Baptists—Ezra Courtney—Settles in Louisiana—•
The Half Moon Bluff Church—Mt. Nebo and Peniel Churches—Hepzi-
bah and Sharon—The Opelousas Center—Joseph Willis—The Meth¬
odists—Willis Ordained—Ezekiel O’Quin—The Difficulty of the Work
—J. M. Peck Gives a Picture ...44-53

CHAPTER IV

The Baptists in New Orleans. The First Missionary, James A. Raynold-
son—The Mississippi Missionary Society—Latrobe on the Condition of
New Orleans—Cornelius Paulding—“The Long Room”—A Letter from
Raynoldson—W. B. Johnson—Antonio de Sedella—Benjamin Davis—
The First Church—William Rondeau—The Colored Baptists—Frederick
Clarke—Benedict’s! Account—James, Huckins—Russel! Holman—Thomas
J. Fisher—The First Baptist Church Organized—Isaac Taylor Hin-

[ 9 ]

HISTORY OF

ton—The Southern Baptist Convention Organized—The Church Lot on
St. Charles Street—Some Members—The Home Mission Board—Cap¬
tain Shroder and Swedish Baptists—The Bright Prospects of the
Church—The Death of Hinton .54-70

CHAPTER V

Associations Organized. Louisiana Associations Modeled After Mis¬
sissippi Bodies—Louisiana Association Organized—Minden—Mt.

Lebanon—Concord Association—Methodists—Eastern Louisiana Asso¬
ciation—Mississippi River Association—Ouachita Association—Shreve¬
port—Sabine Association—Red River Association—Bayou-Macon Asso¬
ciation—Central Association—North Louisiana Association—Calcasieu
Association—The Powers of an Association—Circular Letters—Times of
Fellowship ..71-83

CHAPTER VI

The Articles of Faith. The Philadelphia Confession the Model—The
Louisiana Association—Changes—The Confession in Bible Language—
The Final Revision—The Concord Confession—The Eastern Louisi¬
ana—The Mississippi River Confession—The New Hampshire Con¬
fession—The Modification—The Ouachita Confession—The Red River
Confession—These Likewise Modified .!.84-97

CHAPTER VII

The Age of Schism. The Want of Unity—A Missionary Period—The
Reaction—Extreme Calvinism—Parkerism—A Period of Declension—
The Natalbany Church—Thomas Meredith—John Hill—Ouachita As¬
sociation—Thomas J. Humble—Alexander Campbell and the “Cur¬
rent Reformation”—James A. Raynoldson—The Cheneyville Church—
Action of the Louisiana Association—A Gloomy Future .98-107

CHAPTER VIII

The Baptist State Convention of Louisiana. The State Convention
an Independent Movement—Informal Meetings in Mt. Lebanon, 1847—
The Officers—James Scarborough—Dr. B. Egan—The Constitution—
J. Q. Burnett, General Agent—Missionary Work over a Broad Field—
Action of the Red River Association—The Spirit of Liberty—Numbers
before the Civil War—Historical Table .108-117

CHAPTER IX

The Customs and Opinions of Louisiana Baptists. Alien Immersion—
The Lord’s Supper—Foot Washing—Temperance—Discipline—Drink¬
ing and Dancing—Members Going to Law—Power to Ordain a Min¬
ister—Slavery—American Bible Union—Few Sunday Schools ....118-127

CHAPTER X

The Civil War and Reconstruction. The State of Affairs before the
Civil War—Deplorable Conditions—The Testimony of Randall Hunt—
The Decline of Spiritual Religion—The Attitude of the Baptists to¬
ward the Southern Confederacy—The Conditions in New Orleans—
The First Church—The Donation of Cornelius Paulding—J. R. Graves

BAPTISTS OF LOUISIANA 11

on the New Orleans Situation—The Coliseum Church—William C.
Duncan—The Federals Seize the Building—The Recovery of the Prop¬
erty from the Military Powers—R. H. Bayless—T. W. Bledsoe—The
Southern Baptist Convention and New Orleans—Germans in New Or¬
leans—The Negroes—First African Church—J. H. Tucker and John
Jones Ordained—The Attitude of the Convention Toward the Negroes—
The Red River Association—W. E. Paxton Writes on the Negro—Edu¬
cation—Dr. Egan Founds Lebanon University—Louisiana Association—
Jesse Hartwell—State Aid—University Re-opened—Mt. Lebanon Fe¬
male College—Keachie College—Shreveport University—Mississippi
College—Newspapers— Southwestern Baptist Chronicle — The New Or¬
leans Baptist Chronicle—The Louisiana Baptist .128-151

CHAPTER XI

The Baptists East of the River. The Florida Parishes—The Home Mis¬
sion Board—The Mississippi Baptists—The Survey of the State—New
Orleans and Its Possibilities—Sylvanus Landrum—The Coast Country—
The Gulf Coast Association—T. J. Walne—The Southern Baptist Con¬
vention Petitioned—The Home Board Works in New Orleans—
Faithful Women—A Letter from the New Orleans Union .152-164

CHAPTER XII

The Period of Consolidation. The Period of Disintegration—The Bap¬
tists Came from Many States—Reports of Sickness—Great Religious
Destitution—Twenty-six Parishes Had No Baptist Preaching—Large
Towns without a Baptist Church—Natchitoches—Baton Rouge—Man
Baptized in Jail—Lake Charles—Pineville and Alexandria—State Mis¬
sions—Complaint of Bethlehem Association—The Grand Cane Church—
Associations Aloof from the Convention—Associations Organized—Pal¬
estine—Big Creek—Newspapers —The Baptist—The Southern Mes¬
senger—The Baptist Record—The Baptist Messenger —W. S. Penick,
Editor —The Baptist Chronicle —R. M. Boone—The Proposed South¬
western Baptist —Educational Questions—The Concord Institute—
Keachie College—Mt. Lebanon University—Mississippi College—Uni¬
fication—Coliseum Church and S. Landrum—Committee on Unifica¬
tion—Board Located at Shreveport—C. W. Tomkies Elected Secretary—
The Evergreen Meeting—Unification Effected—Revival—The Favorable
Report of the Board—J. T. Barrett, Secretary ..165-183

CHAPTER XIII

A Time of Depression and of Heroic Service. Judge William H. Jack—
The Louisiana Lottery—Gov. Nicholls— The New Delta —Dr. Palmer—
The Action of the Convention—The Defeat of the Lottery—J. T. Bar¬
rett, Secretary—A Survey of the Destitution—The Number of
Churches—Sunday Schools—The Low Price of Cotton—E. 0. Ware,
Secretary—The Purser Brothers in New Orleans—The Magee’s Creek
Association—The Carey Association—The Liberty Association—Negro
Baptists—Franklin Courtney—Green W. Hartsfield—The Death of John
O’Quin—Dallas F. Head and D. I. Purser—The Chapel Car “Evangel”—
The Whitsitt Controversy—Discouragements .J84-199

HISTORY OF

CHAPTER XIV

A Period of Construction. Baptist History in Figures—A Central Col¬
lege—The Resolutions of Dr. Ware—The Matter Delayed—Some
Changes in the Management of Mt. Lebanon and Keachie Colleges—
The Education Commission—Louisiana College—The Buildings De¬
stroyed by Fire—The Raising of $100,000—Student Body and Faculty—
An Orphanage—Keachie Temporary Location—Lake Charles—Depart¬
ments—Enlarged Plan Monroe—Woman’s Work—Women not Mem¬
bers of the Convention—Central Committee—Mrs. Charles Ammen—
Miss Georgia Barnette—A History by Mrs. Ammen—The Sunday
Schools—Sunday School and Colportage—Sunday School Board—In¬
stitutes—M. E. Shaddock—Sunday School Board at Nashville—J. B.
Moseley—W. S. Penick—C. W. Tomkies—J. S. Campbell—H. A. Sum-
rail—I. M. Wise—Resolutions Praising Dr. Ware .200-219

CHAPTER XV

A Period of Advancement. George H. Crutcher, Secretary — The Debt —
Numbers—Meeting of Associations—Camp Pastors in the Army—Lib¬
erty—Battle of New Orleans—Layman’s Work—Ministers’ and Lay¬
men’s Meeting—A State-wide Meeting for Men—B.Y.P.U.—C. V. Ed¬
wards, President—J. B. Moseley—Encampments—A Hospital—Located
in Alexandria—R. P. Mahon—A South-wide Hospital for New Or¬
leans—George H. Crutcher—Newspapers—R. M. Boone Sells The Bap¬
tist Chronicle —J. R. Edwards— The Baptist Message —Associational
and State Missions—Towns and Cities—Churches in Shreveport—For¬
eign Missions—Jesse Boardman Hartwell—J. M. Joyner—Mrs. T. M.
Thomas—A. J. Terry—W. D. King—Mrs. Littlejohn—Mrs. Nix—Miss
Jessie Pettigrew—Work Among the French—Adolphe Sta'gg—Amer¬
ican Baptist Publication Society—John Henry Smith—The Italians—
Lawrence Zarrilli—Resignation of Dr. Crutcher .220-244

CHAPTER XVI

A Great Programme. Edgar Godbold—Preachers in the Baptist Bible
Institute—The Seventy-five Million Campaign—The Atlanta Meeting—
The Mobilizing of Louisiana Baptists—M. E. Dodd, Organizer—Vic¬
tory Week—Many Advances—The Discouragements—Hopeful Pros¬
pects—The Baptist Bible Institute Founded—Present Prosperity—No¬

ble Gifts—Conclusion ...245-255

An Index .....256

CHAPTER I

RELIGIOUS CONDITIONS IN LOUISIANA IN THE

YEAR 1803

The Accession of Louisiana—The Transfer from France—The Discovery—
The Excesses—The Health—Overflows—Vaccination—The Census—Slaves—
The Spanish Governors—Treatment of the Indians—Persons Broken on the
Wheel and Burnt—Sawn Asunder—Books Burnt—Roman Catholics—Rule of
the Priests—Imprisonments—Burial Places—The Black Code—Governor Ul-
loa—The Cruelties of O’Reilly—The Inquisition—Antonio de Sedella—Sent to
Spain—Religious Conditions—Population—Bible Society—Education—Amer¬
ican Government—Representative Government.

The accession of Louisiana forever assures the territory of the United
States. I have just given England a maritime rival who sooner or later will
humble her pride.— Napoleon.

The cession by France to the United States of Louisiana,
April 30, 1803, was the turning point in the history of this
state. This transfer was not only of vast importance to the
United States; but in its developments has had a political,
economic and religious interest to every civilized country of
the world. Robert R. Livingston, the American Ambassador
to France, along with James Monroe, later President of the
United States, who negotiated this purchase, does not overesti¬
mate the importance of the transaction when he says:

We have lived long, but this is the noblest work of our whole lives. The
treaty which we have just signed has not been obtained by art or dictated by
force; equally advantageous to the two contracting parties, it will change vast
solitudes into flourishing districts. From this day the United States take their
place among the powers of the first rank; the English lose all exclusive in¬
fluence in the affairs of America.

Others saw the far reaching consequences of this acquisi¬
tion. David Ramsay, who delivered an address, in 1804, at
Charleston, on the subject, said:

The establishment of independence, and our present constitution, are prior,
both in time and importance; but with these two exceptions, the acquisition
of Louisiana is the greatest political blessing ever conferred on these states.
(Ramsay, Oration, 4.)

[ 13 ]

HISTORY OF

It was on December 20, 1803, in the city of New Orleans,
that the American flag was unfurled over this territory. On
this day Governor William Charles Cole Claiborne wrote to
James Madison: “The Standard of my Country was, this
day unfurled here, amidst the reiterated acclamations of
thousands.” (Robertson, Louisiana under the Rule of Spain,
France and the United States, II. 225.) “In the meantime,”
says Robin, who was a spectator of the ceremonies of the
transfer, “I saw the French flag slowly descending and that
of the United States gradually rising at the same time. Soon
a French officer took the first step to wrap it up and bear it
silently into the rear. The American flag remained stuck
for a long time, in spite of the efforts to raise it, as if it
were confused at taking the place of that to which it owed
its glorious independence. An anxious silence reigned at
that moment among all the spectators who flooded the plaza,
who crowded against the galleries, balconies, and windows;
and it was not until that flag had been quite hoisted up that
suddenly piercing cries of ‘Huzza’ burst from the midst of
one particular group, who waved their hats at the same time.
Those cries and that movement made more gloomy the silence
and quietness of the rest of the crowd of spectators scattered
far and wide—they were French and Spanish and were all
moved and confounded their sighs and tears.” (Robin, C.
C., Voyages dans Vinterieur de la Louisiana, de la Floride
Occidental, et dans les Isles de la Martinique et de Saint-
Dominque, pendant les annees 1802, 1803, 1804, 1805 et
1806 . Paris, 1807.)

However these nationalities, who witnessed this ceremony,
may have regarded this event, it was a matter of momentous
importance. It was the re-birth of Louisiana. The earliest
knowledge of Louisiana dates from the discovery of the
mouth of the Mississippi in 1528 by Narvaez. DeSoto, thir¬
teen years later, crossed the river on rafts at some point about
the Arkansas. Of the importance of this discovery the Span¬
iards were totally ignorant. The next Europeans to sail on the
great river were the French. La Salle, in 1682, completed the
discovery and took possession of the country, which he called

BAPTISTS OF LOUISIANA

Louisiana, in the name of Louis XIV. Iberville and his
brother Bienville, 1698, sailed from Brest for the Mississippi.
The first settlement was at Biloxi; at length New Orleans be¬
came the capital. But the colony did not prosper and was a
heavy drain on the resources of France. By the treaty of
Fontainebleau, in 1762, Louisiana was ceded to Spain; and
by a secret treaty it was returned to France in 1800. For
fear of English invasion France sold the territory to the
United States in 1803, for $15,000,000. The country was
at first organized as a territory but an enabling act was passed
February 20, 1811, and it was admitted as a state of the
Union on April 8, 1812.

The situation of the country, in 1803, when it was turned
over to the Americans, was not ideal. It could not have been
expected to be otherwise. In the settlements of many parts
of the United States there were, even in more recent times,
many excesses among the pioneers. Secular and religious
instruction were inadequate; the laws were not well estab¬
lished and enforced; the settlers came from different locali¬
ties and nations, and often there were feuds and misunder¬
standings among them; the presence of loafers, thieves and
vagabonds was not infrequent; the constant menace of hostile
Indians was alarming; and besides the things mentioned there
were many others which accentuated the difficulties of the
forefathers. There were some of the best of men among
these early settlers; but they were not always in the majority.
Even when such citizens were in the majority it was not al¬
ways possible to govern a rough and unruly minority. The
difficulties, however, in Louisiana, were even more acute than
in some other portions of the country. The province was
controlled from over seas; some of the governors were able
and even brilliant men, but others looked after their own
interests and were not over scrupulous in their methods; and
besides all of this, there was frequent change of policy that
did not tend to security or permanency. There was likewise
a want of homogeneity since there were several nationalities
involved, and there at length grew up mixed races which
further involved the problem.

HISTORY OF

Much complaint was urged against the country in regard
to health and the lack of sanitation. (Alliot, Historical and
Political Reflections on Louisiana . New York, 1804.) The
unhealthy conditions in New Orleans were described by many
writers of the time. Perrin du Lac says:

Nothing equals the filthiness of New Orleans, unless it be the unhealthiness,
which has, for some years, appeared to have resulted from it. The city, the
filth of which cannot be drained off, is not paved, and probably never would
be if it remained in the hands of the Spaniards. Its markets, which are un¬
ventilated, are reeking with rottenness. Its quay is adorned with fish which
rot there for want of purchasers. Its squares are covered with the filth of
animals, which no one takes the trouble to remove. Consequently, there is
seldom a year that the yellow fever or some other contagious maladies do
not carry off many strangers. Even the inhabitants of the country are often
overtaken by such maladies. (Perrin du Lac, Voyage dans les deux Louisianes,
et chez les nations sauvages du Missouri, par les Etats-Unis, 1’Ohio et les
Provinces qui la bord, en 1801, 1802, 1803. Paris, 1805, pp. 392, 393.)

Berquin-Duvallon describes the filth of the city as being

In the port, in the streets, in the yards of the houses even, where heaps of
filth are thrown indiscriminately, which are removed only partially and at long
intervals. (Berquin-Duvallon, Vue de la colonie espagnole du Mississippi,
ou des provinces de Louisiane et Floride ocidentale. Paris, 1803. Second
Edition, 1804, p. 90.)

Nor is this condition of things to be wondered at since
the city was subject, in these times, to overflows. On one
occasion the levee did not resist the current and the force
of the water, so that the streets and houses were inundated to
a depth of four feet. The quantity of fish brought there by
the water, and which were left in the streets when the water
subsided, rotted and more than three thousand inhabitants
perished during the year. (Alliot, 63.) There was not in
the country an over abundance of physicians; and many of
them were not skilled men. The country was new, many
of the people were poor and prosperity did not crown the
efforts of the citizens; and hence there was no money to be
had for sanitary purposes. There were frequent scourges
of yellow fever. Berquin-Duvallon thought it was due to
the filth that accumulated everywhere in the city, the lack of
drainage, the greater humidity caused by the brick houses
which also obstructed the free passages of the air currents
because of their size, the open ditches made for the fortifica¬
tions, and the cutting of timber. Sometimes great numbers

BAPTISTS OF LOUISIANA

of people died of the smallpox. This was often prevented
by vaccination. But there was much opposition to this. Ber-
quin-Duvallon says:

Vaccination, nevertheless, is opposed as much as possible, both by the
government and the clergy, who are guided, as they imagine, by a spirit of
religion, but who are led astray rather by superstitious impulses. For four¬
teen years that disease has not appeared here. Vaccination was introduced
from the American countries located above the colony, under the most favor¬
able auspices. Thereupon, there sprang up ... a conflict of opinion and
differences of treatment between the public on the one side and the govern¬
ment and church on the other, on the subject of vaccination. The former
cry for it as a preservation from frightful ills, and assert that it leads that
disease into its natural channels, while the latter prescribe it as an operation
contrary to the ways of providence, and tending to communicate a sure sick¬
ness in order to drive out a doubtful one, and, still more, to propagate it.
(Berquin-Duvallon, 96, 97.)

So strong was the opposition of the Roman Catholic
Church, says the same author, and the church was seconded
by the governor, that vaccination was forbidden. But not¬
withstanding the prohibition, if the disease were to show it¬
self in force, the people would seek the relief of vaccination.

The census of 1785 for Louisana showed 14,215 whites,
1,303 free people of color, 16,544 slaves, a total of 32,062.
The population of lower Louisiana, in 1802, exclusive of
the Indians was about 60,000. Of this number some 26,000
or 27,000 were whites, 5,000 or 6,000 freedmen, and 28,000
slaves. It was distributed as follows: 32,000 along the
Mississippi, about 10,000 in New Orleans, and 22,000 in
the country districts; 6,000 in the district of La Fourche; 12,-
000 in the districts of Atacapas and Opelousas; 6,000 in the
settlements of Bayou-Sara, Avoyelles, Nachitoches, and
Ouachita; and 4,000 about Lake Ponchartrain and Bara-
taria and along the gulf.

It will be noticed that the slaves and freedmen outnum¬
bered the whites. This state of affairs could not fail to affect
the morals of the province. Berquin-Duvallon treats at length
of the slave population. Only a few words can here be
quoted in regard to their moral condition. He says:

We are now come to the slave class, the negroes, the negresses, etc.—the
most numerous and the least fortunate of the three (classes of population).
Those native to the country, or born in some other European colony and trans¬
ferred here, are the most clever and intelligent, the least subject to chronic
maladies, as well as the laziest, most rascally, and the most debauched. Those

HISTORY OF

who come from Guinea are less fit for domestic service, or for the mechanical
arts, are more limited, are more often the victims of serious maladies, or of
debility (especially during the first years of their transplanting), but more
robust, more industrious, more suitable for the work of agriculture, and less
rascally and less libertine than the former. Such are the distinctions be¬
tween the two classes. As to the rest, they resemble each other, physically
and morally. . . . (The negro slave of Louisiana) possesses generally all the
defects attached to slavery. Ha is, especially, lazy, libertine, and a liar, but
he is not bad through and through. . . . The punishments generally inflicted
on the negroes are, as elsewhere, fetters and the lash, according to the nature
of the crime. (Berquin-Duvallon, 255-275.)

The condition of the mulatto was even worse than that of
the blacks. Our author continues:

The mulattoes, in general, are idle, debauched, drunken, liars, ridiculously
vain, insolent, cowardly. They hate the whites through and through, who
are the authors of their being and their first benefactors. . . . The mulatto
women do not possess all the defects of the mulatto men. Yet they approach
them by their propensity to libertinage, their vanity, which is the darling
sin of them all, and (the result of the same vanity) their hatred for the white
class in general, and for the white women in particular. (Berquin-Duvallon,
253, 254.)

It has often been said that the Spanish governors of Louisi¬
ana were mild. This is undoubtedly true of some of them.
They were surrounded by savages, the Spanish soldiers were
not numerous. It was found cheaper to buy the good will
of the Indians than it was to fight them. (Alliot, 105.) But
this clemency was often accompanied by the most terrible
threats. De Mezieres wrote to the Captain, General Unzaga
Y Amezaga February 1, 1770, that

it being plain to me that the one to which you dedicate my zeal is the
restoration of peace, so disturbed by the ferocious and numerous gentiles
who surround us, I have fixed my closest attention to the prompt attainment
of this very desirable benefit. For this purpose I have sent couriers among
the hostile bands, that they may understand that the invincible and most
powerful French and Spanish nations are now united by such close ties that
to injure one is to offend the other, and that so long as they continue in
their former pride that they will incur the vengeance of both, which will
result in the most terrifying and unheard of punishments. (Bolton, Athanase de
Mezieres and the Louisiana-Texas Frontier 1768-1780. I, 140, 141.)

This terrible and “unbeard of punishment” was duly en¬
dorsed by Amezaga who replied that he thought “that not
the least efficient measure will be the persecution” of the
parties. (Ibid, 152.) They drove the hardest bargains with
the Indians. In an agreement made with the Indian nations
in Assembly, April 21, 1770, it was stated that “in conse-

BAPTISTS OF LOUISIANA

quence they have ceded him (the most Christian king) all
proprietorship in the land which they inhabit,” and “have
promised him blind fidelity and obedience.” (Bolten, I,
157.) Sometimes the most terrible punishments were in¬
flicted. Men were whipped (p. 315). They were thrown
into prisons which were badly ventilated, but of very solid
construction (Robertson, I. 65) and the jailer treated the
unfortunate prisoners very cruelly. In 1750 one man was
sentenced “to be whipped by the public executioner, to have
the mark of the flower-de-luce branded on his shoulder with
hot iron, and transported for sale to one of the French West
India Islands.” (Gayarre, History of Louisiana , II. 53.)
The head of an Indian was to be nailed to a stake in the fort
to be an example to all others. (Bolton, I. 175.) A woman
was hung and eight men were broken on the wheel. (Gayarre,
I. 440.) Governor Perier burnt men and women at the
stake. Commenting upon this circumstance Gayarre says:

But what is remarkable and characteristic is the cool, business-like indif¬
ference, and the matter of fact tone with which Governor Perier informs his
government of the auto-de-fe which has taken place by his orders. He writes
of the burning of four men and two women with as much unconcern as a
cook would about the roasting of a leg of mutton. (Gayarre, History of Louisi¬
ana, I, 438.)

A priest, to the great scandal of the Choctaws, seduced
their women. (Ibid, 463.) The annals of Louisiana, in
1783, are marked by a singular judicial trial founded on
ideas so foreign to our own times that it would seem to belong
to another age. An individual having committed suicide, a
curator was appointed to the corpse, which was indicted,
tried, convicted, and sentenced to be deprived of Christian
burial, and to lie rotting and bleaching on the face of the
earth among the offals, bones, and refuse of the butcher’s
stall (p. 499). Another tragic occurrence was when two
prisoners were broken on a wheel, and one who was a Swiss
was in conformity, it is said, with the penal code observed
by the Swiss in the service of France, placed in a coffin, and
(i horres co referens ) sawed asunder with a whip saw right
across the waist by two sergeants of the Swiss troops. In
our days it is more than doubtful, considering the provocation

HISTORY OF

these men had, whether they would have been punished at all.
(Gayarre II, 75.) In 1778, a royal schedule was published
in New Orleans, forbidding the reading of Robertson’s His¬
tory of America, and ordering all copies which might be
found to be destroyed. (Martin, The History of Louisiana.)

The religion of the country was Roman Catholic and no
other was tolerated. The spiritual was exalted high above
the temporal; the bishop above the governor. Berquin-Du-
vallon makes the following amazing statement:

However that may be, and while waiting for the natives of the north¬
western part of America to enter willingly or by force into the bosom of the
Church, and until converts can be established throughout the country, the
bishop of Louisiana limits himself to exercising his ministry in the interior
of the colony. And since the spiritual, in the eyes of every good Spaniard,
is as high above the temporal as the soul is above the body, and as the
cavalier is above the horse, it is quite necessary that the emoluments of the
one also surpass greatly those of the other. Consequently, by a j'ust and mod¬
erate appreciation, the bishop receives annually fifteen thousand piasters as
a fixed salary, while the governor generally receives six. (Berquin-Duvallon,
172-175.)

The ecclesiastical tribunal had jurisdiction in all church
matters. Perrin du Lac says of this:

There is a bishop in New Orleans who rules the colony in spiritual matters.
He appoints to all the vacant curacies, and in each important district a chief
vicar, to whom he delegates a large share of his powers. There is only one
convent for men, the religious of which are idle, dirty, and intolerant, and
conceal under the habits their depravity and ignorance. (Du Lac, 392.)

They demanded that not one drop of Christian blood be
shed, no matter how vile and despicable may be the persons
whose blood is shed. (De Mezieres, May 15, 1770. Bolton,
I, 163.) De Mezieres found at Natchitoches, February 1,
1770, two Englishmen, bachelors and Protestants. He set a
time when they must either leave the province or arrange to
receive instruction in the holy Catholic faith, in order that
they might be baptized and become members of the parish.
(Bolton, I, 136.)

Nowhere have we found a more graphic picture of the
state of affairs in 1803, in Louisiana, than in the narrative
of Dr. Paul Alliot. At the risk of some length his account is
here transcribed: “At the time of my departure from New
Orleans for France,” says he, “there were more than sixty
unpunished murderers in the prisons. That crime which is

BAPTISTS OF LOUISIANA

regarded in the society of civilized men as the greatest and
most execrable, is not considered and punished as such under
the Spanish government in its American possessions. The
rich murderer is quit of it for money, while often he who has
no money to give is sent to the galleys or to the mines for
the rest of his life. It is quite true that a hanged person is
good for nothing.

“If the most peaceful inhabitant, who offends a magistrate
or a rich man, does not flee promptly, he is cast for life in a
dungeon, without being enabled to learn the reasons for it.
He can be assured that there exists no guaranty for him. He
cannot even procure defense. All communication is forbidden
him. He can say, as he enters the prison ‘The light is taken
from me forever.’ There are men, either in Havana, or at
Cartagena, or at Mexico, or finally in New Orleans, who have
been kept in prison for many years simply because they have
tried to oppose a man of influence. They are ignored to
such a degree that it is no longer a question of them. Such
atrocious conduct on the part of the magistrates contributes
greatly to the decrease of the population and to the destruc¬
tion of agriculture and trade. How much have men, who
live under such a government, of which to complain. I have
experienced its fury. Highwaymen and wolves are less
dangerous. Those men with the fanaticism of the Roman
religion always carry a Christ in one hand and a dagger in
the other. This, in a few words, is how men living under
the Spanish laws are governed, and how they conduct them¬
selves.

“It is quite otherwise with the American people, although
they are the nearest neighbors of Louisiana. Prisons are
only the refuge of men condemned by the laws. The peace¬
able citizen enjoys in his own fireside a tranquillity unknown
in New Orleans. He is sheltered from all persecutions bom
of despotism and ignorance. No magistrate ever allows
himself to exhibit the least anger towards his fellow citizens.
The law is equal for all members of society. That is the
reason why there reigns a tranquility and security in the
United States of America, which makes for the happiness and

HISTORY OF

comfort of all inhabitants. Thus the increase of its popula¬
tion is the most complete proof of its good government.

“The inhabitants of Louisiana recognize no other religion
than the Catholic. However, they are not at all persecuted
by the priests for their religious opinions as at Cartagena,
Guatemala, and Mexico. In its churches are not seen those
thousands of pictures which arouse anger in the kind heart of
a good man, with their portrayal of thousands of poor Indians
thrown alive into the flames for their religious opinion.
There truly exists there no other Inquisition than that which
is exercised there by men of influence. All shops are open
there on feast days and Sundays. Drivers and workmen
labor on those days just as on other days. The young people
of both sexes, after dinner, finish the day by dancing and
even pass the night in that sort of exercise.

“From the first of the year until Easter the halls set aside
for such amusements are in full swing. Since there are two
different castes, divided by color, each has its own hall.
(White) ladies never admit into their public society any per¬
son of color.

“Great respect is shown by the inhabitants for the dead.
Their burial is sad, silent, and respectful ceremony. As this
ceremony (i.e. mass) is repeated four or five times a day, the
parish priest who has but a modest appointment derives a
good profit from it.

“Protestants who die there are never buried in the Catholic
cemeteries; and since there are no cemeteries for them, their
bodies are deposited in an open field which is used as a pas¬
ture for horses and cows. Sometimes it happens that dogs,
by digging with their feet, get at the bones and gnaw them—
a thing that is horrifying and repugnant to humanity. But
Spaniards and especially hispanised Frenchmen, consider
all who are not Catholics as beasts, and ferocious in their
religious opinion, they look upon all such atrocities with a
tranquil eye.

“A citizen of Philadelphia, a sailor by occupation, being
in New Orleans, asked for a surgeon in the prison where he
became ill. The porter summoned Montaigu, who visited

BAPTISTS OF LOUISIANA

him immediately. After examining the sick man he asked if
he were a Catholic. The latter replied that he was not.
Montaigu said to him, ‘You are an English dog, to whom I
will give no aid, for you have not been baptized and are
damned. Let him die.’ And he immediately turned his
back on the sick man. Such is the aversion which those
fanatic brigands show for those who do not think as they
do in matters of religion.” (Alliot, Historical and Political
Reflections on Louisiana . Robertson, I, 73-77.)

Bienville enacted the Black Code which remained the law
of the land until the Americans took charge of the country.
“But before leaving the colony,” Gayarre says of Bienville,
“he published, in the month of March, of the year 1724, a
Black Code, containing all of the legislation applicable to
slaves. It remained in force until after the cession of Louisi¬
ana by Spain to France, and by France to the United States,
and some of its provisions have been incorporated into the
Black Code which is now the law of the land. As it em¬
bodies the views, feelings, and legislation of our ancestors
more than a century ago, on a subject which has been grow¬
ing daily in importance, I have deemed it of sufficient interest
to lay the whole of it before the public. Its first and third
articles were, it must be confessed, strangely irrelevant to
the matter in consideration. Thus the first declaration that
the Jews were forever expelled from the colony; and the
third, that the Roman Catholic religion was the only religious
creed which would be tolerated in Louisiana. By what con¬
catenation of causes or of ideas, these provisions concerning
the supremacy of the Roman Catholic religion and the ex¬
pulsion of the Jews came to be inserted into the Black Code,
it is difficult to imagine.” (Gayarre, History of Louisiana.
I. 362, 363.) When O’Reilly became the Spanish governor
he thought it necessary, by a special proclamation, to re¬
enact the Black Code. (Ibid, III, 7.)

The cession of Louisiana to Spain was made by France
November 3, 1762. At first the transaction remained a se¬
cret; but when the cession was announced it was exceedingly
unpopular in Louisiana. The Spanish were likewise unfor-

HISTORY OF

tunate in the selection of Ulloa as their representative in the
province. “Don Antonio de Ulloa,” says Chevalier de Cham-
pigny, “a man of whom knowledge and erudition were as¬
cribed, had not the proper talents for managing men. He
had not penetration enough to know them, nor impartiality
enough to avoid injustice or to correct a false judgment. He
had not that amenity, the mildness, that engaging way which
gains all hearts, and above all a Frenchman’s. He had not
that happy combination of severity and clemency which can
punish or pardon in reason. Obstinate, nothing was better
than his own plans; violent, he confounded in his rage all
those he dealt with; imperious, his will was law; minute in
his projects, vexatious in their execution, arrogant when
yielded to, timid and supple when resisted, inconsiderate
in his plans, destitute of dignity, of generosity, shut up in
his cabinet, appearing only to disoblige. Such was the man
in soul. In body it would be hard to be thinner or smaller
than Ulloa; sharp, weak voice announced his disposition.
His features, though regular, had something false withal;
large eyes, always bent on the ground, darted only stealthy
glances, seeking to see and to be unseen. A mouth, whose
forced laugh announced knavery, duplicity and hypocrisy,
completes the portrait of Don Antonio de Ulloa.” (French,
Historical Memoirs of Louisiana, V, 151-153.)

It is not to be wondered at that there was serious trouble
in the province on account of these unheard of cruelties. As
a consequence the people arose and expelled Ulloa.

In his stead was sent, with an ample army, the terrible
O’Reilly. His government was marked “by arbitrary, tyran¬
nical, and cruel acts, and some stormy occurrences.” (Ber-
quin-Duvallon, 166, 167.) He condemned to death, after
they were allowed to take the oath of allegiance, six of the
principal citizens to the infamy of the gallows. The sentence
was: “Ipso jure, by their participation in so horrible a crime,
and to be led to the place of execution, mounted on asses,
and each one with a rope around his neck, to be then and
there hung until death ensue, and to remain suspended to
the gallows until further orders; it being hereby given to be

BAPTISTS OF LOUISIANA

understood, that any one having the temerity to carry away
their bodies, without leave, or to contravene in whole or in
part, the execution of this very same sentence, shall suffer
death.” (French, Y. 211, 212.)

It was O’Reilly who inaugurated the Inquisition in Louisi¬
ana. Of this event Castellanos says: “It is a historical fact
that wherever Spain exercised dominion, whether in Mexico,
Peru, Cuba, or her North American possessions, the peculiar
institutions of the mother country were engrafted upon it and
became a part and parcel of her colonial system of govern¬
ment, subject only to such limitations and modifications which
might be imposed by the king. State and church, of which
the Santa Harmandad (Inquisition) formed not an inconsid¬
erable part, being blended together by almost indissoluble
ties, the Inquisition by the mere transfer of the territory
from France to Spain ipso facto was incorporated into its poli¬
tical machinery. Thus we find in 1769, immediately after the
unfortunate execution of the Louisiana patriots and the un¬
furling of the Spanish flag upon the Plaza de Armas, Gov¬
ernor O’Reilly, in his Bando de Gobiemo , or rules for the
government of the people, issued among other equally
important matters, the following article: ‘The principal
object of the institution of the tribunal of the Santa Har¬
mandad (Inquisition) being to repress disorder and to pre¬
vent the robberies and assassinations committed in unfre¬
quented places by vagabonds and delinquents who conceal
themselves in the woods, from which they sally and attack
travelers and the neighboring inhabitants, the Alcalde Mayor
Provincial shall assemble a sufficient number of members or
brothers of the Santa Hermandad (Inquisition) to clear his
jurisdiction of the perpetrators of such evil deeds, by pur¬
suing them with the spirit, seizing or putting them to death’.”
(Castellanos, New Orleans as it was , 282-286.)

Another attempt was made to fasten the Inquisition upon
Louisiana. “But what prevented,” says Phelps, “the grim
church of Spain from taking such hold upon Louisiana as
it had done upon the other colonies was not the then small
influence of alien Americanism, but the very nature of the

HISTORY OF

French creoles themselves. They were a gay people, light¬
hearted and generous, independent, and impatient of re¬
straint. In their nature there was a kindly tolerance which
shrank from the cruel tyranny of such a priesthood as domi¬
nated Spain and the Spanish colonies. Even the Spanish
governors were imbued with this feeling and assisted the
people in holding the ecclesiastical power within harmless
bounds.” (Phelps, Louisiana , A Record of Expansion , 205.)

In 1789, the Spanish Capuchin Antonio de Sedella, under
the new policy of the bigoted Charles IV., was appointed
emissary of the Inquisition in Louisiana.

There are as many opinions of this Sedella as there have
been writers about him. Phelps describes him as follows:
“The portrait of this priest which to-day remains in the ca¬
thedral shows such a figure as the popular mind would call
typical of the agent of that relentless cult of fanatic cruelty—
tall, gaunt figure, clad in the rough robe of the Capuchin
Order, corded about the waist, the feet bare except for mea¬
ger sandals, a frame full of physical power and the endur¬
ance which allows but little fellow-feeling for weakness, the
round tonsured head, the wiry beard and, above all, the ex¬
pression of pitiless devotion to a stem conception of duty
that almost glitters from the piercing eyes and seems to be
symbolized in the very hook of that hawk-like nose.” (Phelps,
206.)

Bishpam, the latest writer on the subject, says:

Of all the remarkable characters living in the early days, none is more
puzzling to the student of history than Antonio de Sedella. Priest of the
order of Capuchins and for many years Cure of the Cathedral. Ask the
Rector of the Cathedral his opinion of Fray Antonio. “He is a saint,” is
the reply. Read John Gilmary Shea’s “Life of Archbishop Carroll,” and you
will find that he does not hesitate to class this venerated man among the
lowest of criminals. Read the few pages devoted to Fray Antonio by Father
Chambon in his “Monogram of St. Louis Cathedral,” behold still another
opinion. Read the correspondence between Claiborne and James Madison and
you will see this remarkable character in the light of a scheming, adventurous,
dangerous man, who must be carefully watched. Finally, look at the picture
in Mr. Cusack’s collection, and you will see the face of a genuine ascetic,
yet withal a man who would fight to death for liberty, not only religious
but to raise to God’s blue heaven all who are down-trodden. (Fray Antonio
de Sedella. The I Louisiana Historical Quarterly, II, 1. January, 1919, p. 24.
Also, Louisiana Historical Quarterly , II, 4.)

BAPTISTS OF LOUISIANA

In regard to the character of Sedella, we are not, in this
place, interested. We have to do with his connection with the
Inquisition. Padre Antonio had his agents and implements
of torture, and made his investigations with secrecy and cau¬
tion. Apparently when his victims had been chosen, he ap¬
plied to Governor Miro for a file of soldiers that he might
need some night in the near future. (Phelps, 206.)

The historian of Louisiana, Gayarre, gives the following
account of the affair: ‘‘The reverend Capuchin, Antonio de
Sedella, who had lately arrived in the province, wrote to the
Governor to inform him that he, the holy father, had been
appointed Commissary of the Inquisition, that in a letter
of the 5th of December last, from the proper authority, this
intelligence had been communicated to him, and that he had
been requested to discharge his functions with the most exact
felicity and zeal. After having made his investigations with
the utmost secrecy and precaution, he notified Miro that, in
order to carry, as he was commanded, his instructions into
perfect execution in all their parts, he might soon, at some
late hour of the night, deem it necessary to require some
guards to assist him in his operations.

“Not many hours had elapsed since the reception of this
communication by the Governor when night came, and the
representative of the Holy Inquisition was quietly reposing
in his bed, when he was aroused from his sleep by a heavy
knocking. He started up and, opening his door, saw standing
before him an officer and a file of grenadiers. Thinking
they had come to obey his commands, in consequence of his
letter to the Governor, he said: ‘My friends, I thank you and
his Excellency for the readiness of this compliance with my
request. But I have now no use for your services, and you
shall be warned in time when you are wanted. Retire then,
with the blessing of God.’ Great was the stupefaction of
the Friar when he was told that he was under arrest. ‘What,’
exclaimed he, ‘will you dare lay hands on a Commissary of
the Holy Inquisition?’ ‘I dare obey orders,’ replied the un¬
daunted officer, and the Reverend Father Antonio de Sedella

HISTORY OF

was instantly carried on board of a vessel, which sailed the
next day for Cadiz.

“Rendering an account of this incident to one of the mem¬
bers of the Cabinet of Madrid, Governor Miro said in a dis¬
patch of the 3rd of June: ‘When I read the communication
of that Capuchin, I shuddered. His majesty has ordered me
to foster the increase of population in this province, and to
admit in it all those who would emigrate from the banks of
those rivers which empty themselves into the Ohio. This
course was recommended by me, for the powerful reasons
which I have given in confidential dispatches to the most ex¬
cellent Don Antonio Valdes, and which your Excellency must
have seen among the papers laid before the Supreme Council
of State. This emigration was to be encouraged under the
pledge that the new colonists should not be molested in mat¬
ters of religion, provided there should be no other public
mode of worship than the Catholic. The mere name of the
Inquisition uttered in New Orleans would be sufficient, not
only to check immigration, which is successfully progressing,
but would also be capable of driving away those who have
recently come, and I even fear that, that in spite of my hav¬
ing sent out of the country Father Sedella, the most fatal
consequences may ensue from the mere suspicion of the cause
of his dismissal.’ Considering the dread in which the holy
tribunal of the Inquisition had always been held in Spain, the
energy with which Miro acted on this occasion cannot be too
much admired.” (Gayarre, History of Louisiana , III, 269-
271.)

The religious condition of the country was distressing.
There is some very interesting information written from New
Orleans, under date of April 8, 1815, by Messrs. Mills and
Smith, to the Massachusetts Bible Society. These were agents
of that organization and presented the following “View of
Louisiana”:

We left Natchez the 12th of March, and went on board a flat-bottomed
boat, where our accommodations were but indifferent. The weather was
generally pleasant, and we arrived at New Orleans the 19th. The distance
is three hundred miles. For 100 miles above New Orleans the banks of the
river were cleared, and in descending the river you pass many very ele¬
gant plantations. The whole of this distance the banks appear like one

BAPTISTS OF LOUISIANA 29

continued village. The greater part of the inhabitants are ignorant of almost
everything except what relates to the increase of their property; destitute of
schools, Bible and religious instruction. In attempting to learn the religious
state of the people we were frequently told that they had no Bibles and that
the priests did not allow of their distribution among them. An American who
had resided two or three years at a place which had the appearance of being
a flourishing settlement, informed me that he had not seen a Bible during
his stay at the settlement. He added that he had heard that a woman from
the state of New York had lately brought one into the place. (Publications
of the Louisiana Historical Society, IX, 1916. a.d. 1916.)

Mr. Mills, accompanied by the Rev. Daniel Smith, made a
second missionary trip to Louisiana, in 1816. He says:

There are American families in that part of our country who never saw a
Bible nor heard of Jesus Christ. It, is a fact that ought not to be forgotten
that so late as March, 1815, a Bible in any language could not be found for
sale, or to be given away, in New Orleans. (Ibid, 64.)

These gentlemen likewise give us the following information
in regard to the state:

In 1810 Louisiana contained 76,556 inhabitants, 34,600 were slaves. Since
that time its population is doubtless considerably increased; but to what
extent, we are unable to say. The principal settlements, out of New Orleans,
are the following: Those on the Mississippi, extending thirty miles below
New Orleans, and above the northernmost! boundary of the state, are almost
wholly occupied by Frenchmen, Acadians and Germans, who speak the French
language. The settlements in the counties of Attakapas and Opelousas are
very considerable and have a mixture of French and American inhabitants.
There are in the state two Methodist circuits, but there i9 no Baptist preacher,
as we could ascertain and, out of New Orleans, no Presbyterian minister. A
very large portion of the state has never, a9 we could learn, been visited by
a Presbyterian preacher. Many of the American inhabitants were originally
Presbyterians, and very many would rejoice to see a respectable missionary
among them. It is, therefore, of immense importance that some one should be
sent to explore the country and learn its moral and religious state, and intro¬
duce, as far as possible, the institutions of the gospel. Such a man might
not only be useful to the Americans; he might exert a salutary influence on
the French also. He would doubtless promote the farther distribution of the
French Scriptures. Religious tracts, in that language, might be very soon
circulated among the people. And a prudent and diligent use of such means,
we have reason to hope, would result in happiest consequences. (Publications
of the Louisiana Historical Society, IX, 69, 70.)

The editor of the Louisiana Courier wrote, in 1813, a very
remarkable article attacking the Bible Society as a creature
of England to enslave the country to her dominion. The
article is long and bitter. He says, among other things:

The Popes had at least wrapped their ambition in a veil, which the court
of London cannot make use of. Rome had the precaution to mix her views
of overthrowing with the preaching of a religion until then unknown to that
part of the world, and the doctrine which her missionaries were ordered to
introduce into China & Japan, created in the people of those countries the

HISTORY OF

idea of worship, which they had never before heard of. Their sovereigns, al¬
though so disposed as they be might be to fear innovations, were naturally
led to the belief that the exaltation of religious ideas only had engaged those
propagators of the Christian faith, to suffer the dangers and fatigue of a
long and tiresome voyage; they could not suppose that a handful of priests,
perfectly unacquainted with the languages and customs of their country, could
even find in their religion a lever strong enough to shake their dominion
even in its foundations. But here, a tendency exclusively political is ascribed
to the affiliation which the Bible society intends to establish in Louisiana,
and which it has already established in other parts of the union. What other
purpose can reasonably be ascribed to it? {The Louisiana Courier, April 14,
1813.)

Such were some of the contentions which were made to stir
up strife, and to produce prejudice against evangelical re¬
ligion.

Although Louisiana was settled in the earlier years of the
eighteenth century, it was by French adventurers rather than
by home seekers. It is not surprising, therefore, that during
their entire occupancy of the region, we find only occasional,
and not very successful, attempts to establish schools.

Educational conditions about the beginning of the nine¬
teenth century are set forth in the following quotation from
a volume published in 1803:

There is in this country no other public institution appropriated to the
education of youth, except a mere school established by the government and
comprised, say, of fifty children almost all from poor families where instruc¬
tion is given ini French and Spanish, in reading, writing, cyphering, and the
convent of nuns who have a few boarding pupils and keep a class for day
pupils. (Fay, Edwin W., History of Education in Louisiana. Circular
of Information, No. 1, 1898, p. 20.)

A school for boys, however, had been kept for a few years,
but failed for lack of support.

The conditions which prevailed, in 1803, as we have partly
narrated, rendered the establishment of an American govern¬
ment, in Louisiana, very difficult. In truth, Louisiana, to
this day, is not wholly governed upon the principles of Ameri¬
can law. Governor Claiborne fully sets this forth in letters
to James Madison. In a letter, dated New Orleans, January
2, 1804, he says:

Permit me, before I conclude, to repeat my solicitude for the early es¬
tablishment of some permanent government; not merely on account of my
personal interest in the acceleration of that measure, but for the sake of the
Country. When the charms of novelty have faded, and the people have leisure
to reflect, they will, I fear, become very impatient in their present situation.

BAPTISTS OF LOUISIANA 31

I could wish that the constitution to be given to this district may be as re¬
publican as the people can safely be entrusted with. But the principles of
a popular government are illy suited to the present state in this province;
the representative system is an enigma that at present bewilders them. Long
inured to passive obedience, they have, to an almost total want of political
information, superadded an inveterate habit of heedlessness as to measures
of government, and of course are by no means prepared to make any good
U9e of such weight as they may prematurely acquire in the national scale.
For nearly the same reasons, the establishment of a judiciary on American
principles will have to encounter the most serious difficulties. Not one of
fifty of the old inhabitants appear(s) to me to understand the English lan¬
guage. Trials by jury at first will only embarrass the administration of
justice; tho’ I presume a short acquaintance will be sufficient to convince any
* reasoning society of, the inestimable advantage of that happy system.

In his letter to Madison, January 10, 1804, he says of the
Louisianians:

The more I become acquainted with the inhabitants of this province, the
more I am convinced of their unfitness for a representative government. The
credulity of the people is only equalled by their ignorance, and a virtuous
Magistrate resting entirely for support on the suffrages and good will of his
fellow citizens in this quarter, would at any time be exposed to immediate
ruin by the machinations of a few base individuals, who with some exertion
and address, might make the people think against their, and act against their
interests.

In his letter of July 3, 1804, he says:

The population is composed of so heterogeneous a mass, such prejudices
exist, and so many different interests to reconcile, that I fear no administra¬
tion or form of Government can give general satisfaction.

In his letter of July 7, 1809, also written to Madison, he
says:

The Louisianians have as little mischief in their disposition, and as much
native goodness as any people I ever lived among; but unfortunately they
are extremely credulous, and their general sentiment and conduct may easily
be directed by a few intriguing and designing men. I find also among the
Louisianians a considerable jealousy of their American brothers,—viewing
themselves as a distinct and acquired branch of our family, they seem to
think they are not secure in the affections and confidence of the Government.
Of this circumstance also, designing men avail themselves to excite fear and
suspicion; but I am persuaded that a little experience under the American
Government will give rise to very different impressions among the body of the
people, and that in a few years the Louisianians will be among the most
grateful of our Citizens, and sincere admirers of our Union and Government.

It was under conditions like these that the Baptists began
their work in Louisiana. The government had been admin¬
istered on a basis hostile to human liberty. The religion of
the country was confined to that of the Roman Catholic
Church. The population was heterogeneous. The stand-

HISTORY OF

ard of morals was not always of the highest. The country
was not prosperous and only sparsely settled. The cession
of the country by France to the United States partially
changed some of these conditions. The country was opened
up to settlers and to some extent new ideas prevailed; but
there was much jealousy between the natives and the new
comers. It is always difficult to instill new ideas where old
traditions have dominated the people. But in spite of it all,
and in the face of it all, the Baptists undertook this herculean
task.

CHAPTER II

THE COMING OF THE BAPTISTS

The Mississippi Country—The Revolt of 1782—The Spanish in Natchez—
Richard Curtis and His Company—Their Dangerous Journey—Their Char¬
acter Salem Baptist Church—The Ordinance of Baptism—Bailey Chaney—
Stephen DeAlvo—Curtis Threatened with the Mines—Leaves the Country—
Curtis in South Carolina—The Return—The Country Freed from Spain—
Preaching under the Stars and Stripes—The Mississippians in Louisiana.

Fear not, little flock, it is your Father’s good pleasure to give you the
Kingdom.— Luke.

It is necessary for us to consider the early settlement of
Mississippi, in this place, because the first Baptists of Louisi-
iana came from that state, and the connection is so intimate
that the history of the Baptists of Louisiana requires some
knowledge of the early Baptists of Mississippi.

The whole of the Mississippi country had come under the
domination of Spain. The conviction of the settlers was that
the country belonged to Great Britain. In April, 1782, there
was an uprising against Spain in favor of the control of Eng¬
land. As might have been expected Spain soon put down
the revolt. The harsh treatment of the French malcontents
in New Orleans by Governor O’Reilly was then recalled.
Many fled the country precipitately, taking with them their
families as best they could. Few incidents in the early years
of Mississippi caused more suffering or distress than the
flight of the men and women of that day. Claiborne gives
the following pathetic account of the sufferings of a large
number of fugitives:

A more precipitate and distressing exodus never occurred. Leaving their
homes, which they had made comfortable by severe toil, their property, which
had been accumulated by patient industry; with no transportation but a few
pack horses, with no luggage but their blankets and some scanty stores, they
gathered their wives and children and struck into the wilderness. Fearful of
pursuit, fearful of ambush, dogged by famine, tortured by thirst, exposed to
every vicissitude of weather, weakened by disease, more than decimated by

[ 33 ]

HISTORY OF

death, the women and children dying* every day, this terrible journey makes
the darkest page of our record. But the courage and perseverance they
evinced, the uncomplaining patience and fortitude of refined and delicate
women, and the period of suffering and peril, shed a glow of sunshine over
the story, and their descendants, still numerous in Mississippi, will read it
with mingled pity and admiration. (Claiborne, Mississippi as a Province,
Territory and State, I, 129, 130.)

Fortunately those who remained were treated better by the
Spanish governor than might have been expected. Speaking
of the Spanish governors Claiborne says:

The successive commandants at Natchez, and the governor-general of
Louisiana, were accomplished gentlemen, trained to arms, stately but cour¬
teous, punctilious, fond of etiquette and pomp, but hospitable, generous and
forbearing. They were Catholics, of course, and such was the religion of the
kingdom and its provinces, and those who emigrated to the country came with
a full knowledge of the fact. A large majority of the settlers were Protes¬
tants, who enjoyed their faith and the right of private worship. No attempt
was made to proselyte or proscribe them, nor was there even any official in¬
terference unless the parties in their zeal, or under indiscreet advisers, became
offensively demonstrative. (Claiborne, I, 136.)

This language of Claiborne is guarded, and has in it a
number of limiting clauses. A little further on he justifies
the action of the Spanish governors by contrasting their ac¬
tions with those of some of the Protestants in New England.
So far as Baptists are concerned the point holds good. They
did not any more escape the wrath of the Roman Catholics
in Louisiana and Mississippi than they did that of the Puri¬
tans of New England. “It was a community of Protestants,”
says Lowry and McCardle “under a strict Catholic dynasty,
in an age of intolerance.” (Lowry and McCardle, A History
of Mississippi , 133.) And that probably relates the story.

It was under conditions like these that in the spring of
1780, a number of emigrants left South Carolina for the
Natchez country. In this company there were ten or twelve
Baptists. There was Richard Curtis, Sr., who was the father
of a large family and a deacon; Richard Curtis, Jr., who
had a small family and was a licensed preacher; John Court¬
ney, John Stampley, Daniel and William Ogden, and Mr.
Perkins, friends and neighbors. Richard Curtis, the preacher,
was from Virginia, and had settled previous to the War of
Independence, in South Carolina, on the Great Pedee river,
some sixty miles from Charleston. During the war the elder

BAPTISTS OF LOUISIANA

Curtis and his sons were soldiers in the command of General
Francis Marion. They remained in the service until their
homes and their substance were destroyed by the British and
the Tories. Exposed as they were to the constant attacks
of the enemy they saw that their only hope was to emigrate
to the West. (Charles H. Otken, Richard Curtis in the Coun¬
try of the Natchez. The Mississippi Historical Society Pub¬
lications, III, 148-153, Oxford, 1900.)

After enduring hardships incident to a journey through
an unbroken forest, the company reached the Holston river
in the year 1780. Here they halted to make needed prepara¬
tion for the voyage by water. When this had been accom¬
plished, three flat-boats started down the Holston river. When
toward the close of the year the waters of the Holston river
had attained a sufficient depth for navigation, they embarked
in their boats, and committed themselves to the protection
of God. The Rev. John G. Jones, who was a member of the
Mississippi Conference of the M. E. Church, South, and a
lineal descendant of one of these pioneers, gives a graphic
description of the journey. He says:

Such the natural difficulties in the way of navigation in those early times
that it was, at best, a hazardous undertaking to descend the Holston, Ten¬
nessee, Ohio and Mississippi rivers in such water craft as they were then able
to construct; but what made it doubly hazardous was the belligerent stand
which the Cherokee Indians had taken against all emigration through their
country. They often availed themselves of the narrows, shoals and sudden
turns in the Holston and Tennessee rivers to attack immigrant boats. Our
voyagers being fully aware of that fact, went as well prepared for it as their
limited resources would allow, and kept a constant watch for the approach
of their stealthy foe. We who have, until lately, generally had “peace and
truth in our days,” think it strange that our pious forefathers would thus not
only peril their own lives, but also the lives of their wives and little ones;
but they had already become inured to the horrors and dangers of war, and
viewed such adventures very differently from what we do. These emigrants,
for the sake of mutual protection, had agreed to float as near each other as
they conveniently could. The foremost boat contained Richard Curtis, senior,
and his immediate family, and his own sons and daughters with their families.
The second boat contained two brothers by the name of Daniel and William
Ogden, and a man by the name of Perkins, with their families, most of whom
were Baptists. We have no record of the names of those in the third boat.
They seem to have fallen in with the others for the sake of protection in
descending to Natchez. The voyagers in the last named boat had in some way
contracted the small-pox and, to prevent the contagion from spreading to the
other boats, they were required to float a few hundred yards in the rear
and to occupy a different landing at night. After floating unmolested for
several days, the hostile savages espied the boats somewhere near the mouth
of Clinch river, and fixed on a short bend in the Tennessee river, near

HISTORY OF

the northwestern corner of Georgia, as the place of attack. Having to float
near the shore to keep in the channel, the foremost boat was violently as¬
sailed by the lurking Cherokees. All hands on board commenced a vigorous
and well-directed defense. That her husband might be released to use his
rifle on the assailants, Mrs. Jones put her eldest son, William, then in his
twelfth year, at the oar, while she held up a thick, poplar stool between him
and the bullets; and it was well she did, for it was pierced by one of the
leaden missies. After the danger was all over, Mrs. Jones laughingly re¬
marked that “the guns were very weak, as they did not make a very deep
impression on her stool.” Another lady heroically took the steering oar
from her husband that he might ply his rifle on the foe and, with unfaltering
courage, guided the boat until disabled by a wound in the back. Hannah
Courtney was grazed on the head by a ball, and Jonathan Curtis was slightly
wounded on the wrist, but, so far as the writer knows, no life was lost.
While the attention of the assailants was mainly directed to the first boat,
the second floated by the point of attack unharmed.

The excited and bloodthirsty savages now directed their whole force to
the capture of the third and last boat, and as it was passing through the
narrows they boarded it in full force and massacred all on board except one
lady, whom they retained as captive about three years, until, by treaty, she
was restored to her friends. But this was a dearly bought victory to the
Cherokees, for, either from the captured lady or the clothing and other ar¬
ticles taken from the boat, they contracted the small-pox, which passed through
their villages like the destroying angel, until multitudes of them died. When
suffering from the raging fever and thirst occasioned by the terrible epidemic,
they sought relief by lying in the waters of the Tennessee, which only made
it the more fatal. Their descendants have, to this day, a traditional horror
of that terrible pestilence. It was impossible, from the slow and unwieldy
movements of their flat-boats, for those who had escaped to round to and land
enough to afford the captured boat any assistance, even if they had not been
so far outnumbered as to render the attempt worse than fruitless; so, with
gratitude to God for their deliverance, and sadness and lasting sorrow for
their lost fellow-voyagers, they pursued their dangerous way until they landed
in safety at the mouth of Cole’s Creek, about twenty milesi above Natchez by
land. (Jones, A Concise History of the Introduction of Protestantism into
Mississippi and the Southwest, 25-27. St. Louis, 1866.)

They settled some ten miles from the river. For several
years they endured many hardships and deprivations incident
to a new country, which was but poorly supplied with the
necessities of life. They were a people of sound morals.
Richard Curtis, Jr., was their instructor in religion. It is
said that there was not a cabin in the community in which
the Bible was not read, and from which prayers did not as¬
cend to God. Firm in their convictions, they neither pre¬
scribed, nor proscribed creeds. The idea of religious liberty
had taken deep root in the thought of this people.

This community was called the Salem Baptist church; but
it was constituted, not only without a presbyter of ministers;
but without the presence of a single ordained minister. “They
simply agreed to meet together statedly,” says Bond, “and

BAPTISTS OF LOUISIANA

worship God according to his word, and to exercise good dis¬
cipline over one another, and called Elder Curtis to preach
for them, whose labors were greatly blessed eventually. This
course was a matter of necessity with them, and it seemed
that the Lord owned and blessed their efforts; and in process
of time sinners were converted to God, and professed hope
in the Saviour, and desired baptism.” (Bond, A Republica¬
tion of the Minutes of the Mississippi Association from its
Organization in 1806 to the Present Time, 3, 4. New Orleans,
1849.)

This brought up in the minds of these pioneer workmen
in the Lord’s vineyard a very interesting question for solu¬
tion. “Who could administer the ordinance of baptism ac¬
cording to the faith and order of the church?” Curtis was
only a licentiate, and was not authorized, according to the
polity of Baptist churches, to administer baptism, and yet
there were persons desiring the ordinance, who exhibited
the usual evidences of conversion. The matter was postponed
until by letter they could consult the parent church in South
Carolina. The church in that state, on receiving this inter¬
esting communication from the “Natchez Country,” took the
matter under consideration and returned the answer: “That
there was no law against necessity, and under the present
stress of circumstances the members ought to assemble and
formally appoint one of their number, by election, to bap¬
tize the converts.” This advice was acted upon and Richard
Curtis baptized the converts. Thus was the first church in
Mississippi organized without a presbytery or an ordained
minister.

From this period to 1793 or 1794, Bond continues, we
know but little about the church, only that it existed and in¬
creased. A number of emigrants had come in, among them
were some Baptists. At this time we find the name of Wm.
Chaney, an ordained deacon, among them, from South Caro¬
lina; also, Bailey Chaney, who was a preacher, but not or¬
dained ; also, a man by the name of Harigail, Barton Hannan,
and Wm. Owen, all of whom, it appears, preached, but none
of them ordained, as far as we can learn; and we cannot

HISTORY OF

learn whether these commenced the exercise of preaching
here, or came here licensed preachers, but we think most of
them commenced here.

To avoid the detection of the Spanish Catholics, on at
least one occasion, baptism was administered by torch light.
About this time there was an occurrence which greatly in¬
censed the leaders of the Roman Catholic Church. Stephen
DeAlvo renounced the Catholics and united with the Bap¬
tists. The opposition of the Catholics broke into a blaze of
persecution, and the Baptists were peremptorily ordered to
“desist from their heretical psalm-singing, praying and
preaching in public or they would be subjected to sundry
pains and penalties.” This coercive act was followed by
another in 1795, Don Manuel Gayoso de Lemos, the Spanish
Commandant at Natchez, the tenor of which was that “if nine
persons were found worshiping together except according to
the forms of the Catholic Church, they should suffer impris¬
onment.” It was at this time that the Spanish Governor
wrote an “expostulatory letter to Mr. Curtis, demanding that
he should desist from what was considered violative of the
laws of the province, and against the peace and safety of
the country.” (Publications of the Mississippi Historical
Society, III, 149.) To this letter Curtis replied with blunt¬
ness and severity, and informed him that he intended to do
his duty.

The immediate arrest of Curtis was now ordered, and on
April 6, 1795, he stood a prisoner before Governor Gayoso.
He was given to understand that if he did not desist from
preaching publicly he would be sent with Hamberlin, DeAlvo,
and others to the mines of Mexico. For some two or three
months only night meetings were held. About this time
Curtis married a couple and this further inflamed the sit¬
uation.

“The officers of the Provincial Government,” says Jones,
“instigated by the priesthood, made diligent inquiry as to
the time and place of holding their meetings for exhorta¬
tion, prayer and Christian intercourse, and devised plans for
the capture of Messrs. Richard Curtis, William Hamberlin

BAPTISTS OF LOUISIANA

and Stephen DeAlvo. Orders for their arrest were secretly
issued on or just previous to the 23rd of August, 1795. The
23rd of August was a quiet Sabbath, with all of its holy
associations inviting the devout worshipers to assemble at the
house of prayer. It was the private residence of one of their
number, in what was then and is still known as ‘Stampley’s
Settlement,’ on the south fork of Cole’s Creek.

“The pickets had been promptly posted on all the roads,
and the little persecuted fraternity of Baptists were, in sub¬
dued tones, conducting their worship, when the sentinel on
the Natchez road came in hurriedly and announced the ap¬
pearance of five men, which he took to be a Spanish officer
and his posse. The religious exercises closed immediately,
and Messrs. Curtis, Hamberlin and DeAlvo hastened to a
neighboring thicket to conceal themselves, knowing that they
were peculiarly obnoxious to the hierarchy at Natchez. The
others adjusted themselves with apparent carelessness about
the house and yard, when the unwelcome visitors rode up
and, with characteristic self-importance inquired, ‘What are
you all doing here?’ They replied, ‘We are not harming any¬
body; we always suspend our secular avocations on the Sab¬
bath, and either rest at home or spend our time in such
intercourse with each other as suits us.’ ‘We wish to see
Dick Curtis, Bill Hamberlin and Steve DeAlvo—either one
or all of them; where are they to be found this morning?’
authoritatively inquired this embodiment of Papal intol¬
erance, to which an evasive answer was given, such as, ‘We
don’t know exactly—somewhere in the neighborhood, we
suppose.’ The officer then announced that he had come with
orders from Governor Gayoso to arrest those three rebels,
preparatory to their being sent to work for the remainder
of their lives, and if any man should be found aiding and
abetting either their concealment or escape, they should suf¬
fer the like penalty.”

It, therefore, became necessary that for security these
men should leave the country. They were provided with
horses. But no man must be found “aiding and abetting”
them in their escape. “Who will take their supplies to their

HISTORY OF

place of concealment, on Bayou Pierre?” The problem was
solved by a daring woman of the neighborhood, Cleo Holt.
“If the men in the neighborhood,” said she, “are so faint¬
hearted that not one of them can be prevailed upon to take
Dick Curtis and his companions in exile their promised sup¬
plies, in order to secure their escape from the clutches of
those gospel-hating Catholics, if they will furnish me with
a good horse surmounted with a mans saddle , I will go in
spite of the Spaniards, and they may catch me if they can.”
All things being ready, she made her appearance, dressed in
a man’s clothes, she mounted her horse and boldly dashed off.

In due process of time Curtis and his companions reached
the Great Pedee, in South Carolina, where they remained
for two and one-half years. In the meantime, Curtis was
an active and acceptable preacher, and was ordained to the
gospel ministry by Elders Benjamin Moseley and Mathew
Cullins. The Natchez country had in the meantime passed
under the control of Georgia, and was recognized as United
States Territory. While this much desired event was verging
to maturity, the Baptist community in the Natchez country
were not idle spectators. They resumed their meetings for
public worship. They had written to their long banished
brethren in South Carolina to return home, and expectation
was on tiptoe to hail their arrival.

The return of Curtis and his companions was most affect¬
ing. “With light hearts and buoyant hopes they commenced
their homeward journey,” says the historian. “Now they
could sing .... On Saturday night they were in a half a
day’s journey home. At early dawn they resumed their
journey, thinking it no harm to travel a little on Sunday under
such circumstances. They separated, and each was making
for his home, when Mr. Curtis fell in with cheerful com¬
panions of former acquaintances on their way to the ‘House
of Prayer.’ They assured him that he would not find his
wife and children at home, for by that hour they were cer¬
tainly on their way to the church, so he turned with the com¬
pany to the house of God. When they arrived at the church,
Mrs. Curtis, with her household, had not yet made their ap-

BAPTISTS OF LOUISIANA

pearance, but he was assured that all were well, and that
they certainly would soon be there; and as the hour for the
preaching had come the brethren insisted on his going imme¬
diately into the pulpit and preaching them a sermon. He
submitted, and while, with his head depressed below the
book board, he was turning to his hymn and text, his wife
came in, unobserved by him, and quietly took her usual place
by the wall. The congregation being mostly, within doors
—and waiting one for another—no one gave her an intima¬
tion of the presence of her long-exiled husband. When he
rose up she looked at the pulpit to see who was going to of¬
ficiate, and seeing it was her own beloved, long lost, but now
restored husband, it was more than her womanly heart
could endure. She shrieked and swooned away, and was
borne from the house in an unconscious state. Cold ablutions
were resorted to, and consciousness soon returned; and the
cordial greetings and soothing words of her husband soon
quieted her nerves. All returned to the church, and Elder
Curtis preached an appropriate sermon.” (Jones, 46, 47.)
The church was duly founded and organized and took the
name of Salem.

The story had a happy ending. “Within the year,” con¬
tinues Jones, “preceding the evacuation of the Natchez dis¬
trict by the Spanish Government, and pending the negotia¬
tions between the representatives of the United States and
those of the court of Madrid, there was a great deal of ill
feeling between the adherents of the two governments, and
also between the Protestants and the Catholics. Believing
the day of their freedom from Papal rule to be near at
hand, the Baptists began to rally their forces and to demand
the re-establishment of their public worship. The state of
affairs brought to light several prominent members and li¬
censed preachers of the Baptist churches not heretofore
known in its history. Among them we find the names of Wil¬
liam and Bailey Chaney, from South Carolina. William
Chaney had been ordained a deacon in the church, and sev¬
eral persons desiring baptism before the return of Elder Cur¬
tis, he was appointed by the members to administer the ordi-

HISTORY OF

nance, from which we infer that he was a man of gifts as well
as grace. Bailey Chaney was a licensed preacher, and prob¬
ably preached the first sermon in Natchez after the Spanish
Government was superseded by that of the United States.
Soon after the Spaniards left, the Americans erected a large
bush arbor and supplied it with a temporary pulpit and
seats, and invited Mr. Chaney to preach them a sermon under
the ‘Stars and Stripes,’ which he did to an immense congre¬
gation.”

The Natchez country was no longer under the domination
of the Spanish governors of Louisiana and the authority of
the Roman Catholic Church. In the dire struggle narrated
above the Baptists had not only founded their churches there;
but they had already extended their operations into the terri¬
tory now included in the State of Lousiana. Here, again, they
met with the most serious persecutions, but the intrepid mis¬
sionaries of the cross, through almost incredible sufferings
and hardships, firmly established the Baptist cause in the
state of Louisiana.

But the Spanish authorities were on the alert for the ap¬
pearance of heresy in the Louisiana territory. Baron de
Carondelet had been succeeded as governor by Don Manuel
Gayoso de Lemos, a brigadier-general of the royal armies.
In the month of January, 1798, he issued, among other regu¬
lations, the following:

6. Liberty of conscience is not to be extended beyond the first generation;
the children of the emigrant must be Catholic; and emigrants not agreeing to
this must not be admitted, but removed, even when they bring property with
them. This is to be explained to settlers who do not profess the Catholic
religion.

7. It is expressly recommended to commandants to watch that no preacher
of any religion but the Catholic comes into the province. (Martin, History
of Louisiana, 276.)

These regulations were not new and did not prevent Bap¬
tist preachers from entering Louisiana. They had suffered
too long and cruelly to be deterred by such threats as these.
No more heroic men ever lived than these early preachers
of Mississippi and Louisiana.

The first Baptist preacher, indeed the first Protestant
preacher, in the bounds of the State of Louisiana, was Bailey

BAPTISTS OF LOUISIANA

E. Chaney. During the persecution of Curtis he remained
in concealment. He had removed from South Carolina about
the year 1790, and settled near Natchez. In 1799 he visited
an American settlement near Baton Rouge and preached. He
was arrested by the authorities and released upon the promise
not to preach any more. He was not able to organize a
church, but he did have the honor of being the first Baptist
preacher in Louisiana. After this he returned to Mississippi
and labored there until his death, which occurred about 1816.

CHAPTER III

BAPTIST PREACHERS AND CHURCHES

The Adventurers—Peculiar Environments—The Latin Against the Anglo-
Saxon—Governor Claiborne—The Action of Congress—The Florida Parishes
and the Spaniards—The Mississippians—The Baptists—Ezra Courtney—Set¬
tles in Louisiana—The Half Moon Bluff Church—Mt. Nebo and Peniel
Churches—Hepzibah and Sharon—The Opelousas Center—Joseph Willis—The
Methodists—Willis Ordained—Ezekiel O’Quin—The Difficulty of the Work—
J. M. Peck Gives a Picture.

There are hermit souls that live withdrawn
In the place of their self-content;

There are souls, like stars, that dwell apart,

In a fellowless firmament;

There are pioneer souls that blaze their paths
Where the highways never ran—

But let me live by the side of the road
And be a friend to man.

Before, as we have seen, Louisiana became, in 1803, an
American possession, there were some Baptists in the state.
After the American occupation great numbers of persons,
attracted by adventure or the rich lands of the valley, came
into the country. Among them were some Baptists. But
there were almost insuperable difficulties in the way of
their development and growth.

Outside of the difficulties already suggested, growing out
of the Roman Catholic hostility, there were almost insup¬
erable difficulties arising from environments and peculiar
conditions. The wonder is not that at first the Baptists made
slow progress, but that they made any at all. Outside of the
fact that they were scattered without any acquaintance with
each other, poor in this world’s goods and with an insufficient
ministry, there were other reasons entirely beyond their con¬
trol. In the briefest manner possible some of these difficulties
are enumerated. A knowledge of these environments will
be a sufficient explanation of some apparent failures; and

[ 44 ]

BAPTISTS OF LOUISIANA

• 1

a sufficient answer to some criticisms which have been made.
After all allowance for the frailties of human nature, for
divisions and strife, for want of zeal and statesmanship,
perhaps no people have ever succeeded more grandly than
have Louisiana Baptists. It must steadily be borne in mind
that in no other state of the Union have Baptists been com¬
pelled to face such overwhelming odds; and such long and
sustained opposition.

There were many persons in Louisiana who were dissatis¬
fied when Spain turned over the territory to France; and still
more when France ceded it to the United States. “Spain,”
says Henry Adams, “had immense influence over the United
States; but it was the influence of the whale over its captors
—the charm of a huge, helpless and profitable victim.”
(Adams, History of the United States , I, 340.) But it was,
nevertheless, in Louisiana, a real influence. It was the Latin
race against the Anglo-Saxon; autocracy against liberalism,
reaction against progress, darkness against light. The inhab¬
itants of French or Spanish descent, and almost all foreign¬
ers who resided in the province, either permanently or tem¬
porarily, were discontented and gloomy. To them the change
of government, or nationality, involved reasons as various as
the habits, tastes, prejudices, passions, disappointments and
hopes of each individual.

Laussat, who had been the agent of France in delivering
the territory to the United States, speaks of the excitement
being so intense, that, at night, placards, in which insurrec¬
tion was openly preached, were put up at all of the comers
of the streets. Crowds gathered around and copied them,
preventing them also being tom away. Even public officers,
who attempted it, were driven away. (Gayarre, History of
Louisiana , IV, 11.)

Governor Claiborne, who was appointed to preside over
them, was unpopular. “The people in Louisiana, especially
in New Orleans,” says Judge Martin, who came to the terri¬
tory shortly after its cession, “were greatly dissatisfied with
the new order of things. They complained that the person
whom Congress had sent to preside over them, was an utter

HISTORY OF

stranger to their laws, manners and language, and had no
personal interest in the prosperity of the country.” (Martin,
History of Louisiana , II, 322.) Laussat is even more un¬
complimentary to Claiborne. He says: “It was hardly pos¬
sible that the Government of the United States should have
a worse beginning, and that it should have sent two men
(Claiborne and Wilkinson) more deficient in the proper
requirements to conciliate the hearts of the Louisianians.
The first, with estimable qualities as a private man, has
little intellect, a good deal of awkwardness, and is extremely
beneath the position in which he has been placed. The
second, who has been long known here in the most unfav¬
orable manner, is a rattle-headed fellow, full of old fan¬
tasies. He is frequently drunk, and has committed a hun¬
dred inconsistent and impertinent acts.” (Gayarre, IV, 10.)

All of this might have been adjusted had not Congress
added to the already intense excitement. There was much
partisan and acrimonious debate when the cession of Louisi¬
ana came before that body. The people of Louisiana were
termed by some of the speakers as unfit for self-government;
and one intimated that they were no better than Negroes.
All of this caused a reaction which was felt up to the time

of the Civil War.

Add to this one more thing. Some of the Americans who
rushed into the territory were mere adventurers; and others
were undesirable from every standpoint.

From these, and other reasons which could be assigned,
the Baptists had but little opportunity to proclaim their prin¬
ciples; and but comparatively few who cared for the truths
which they preached.

The Florida Parishes

The boundaries of Louisiana were not well defined when
it was ceded to the United States. It has been suggested
that they were purposely left indefinite. That portion of
the territory lying east of the Mississippi and north of the
Bayou D’Iberville and Lake Pontchartrain, was known as
West Florida, and is now known as the Florida Parishes. It

BAPTISTS OF LOUISIANA

was not supposed by the Spanish that the settlements on the
east side of the Mississippi and those on Pearl River were
included in the purchase. “After the cession of Louisiana,”
says Paxton, “the Spanish government continued to exercise
jurisdiction over this part of the State. Year after year a
large portion of the immigration attracted by the fertile
lands in Louisiana, settled east of the Mississippi River, in
the parishes of East and West Feliciana and East Baton
Rouge; but as the American population increased, the Span¬
ish authority proportionately diminished until finally the
inhabitants rose in rebellion and established a little republic
at Baton Rouge. By connivance with Governor Claiborne, of
Louisiana, after an existence of one day, it was surrendered
to the United States, and thenceforward became a part of
Louisiana. The treaty of 1819 settled the matter definitely
by ceding to the United States East and West Florida, in
consideration of five millions of dollars, and the relinquish¬
ment on the part of the United States of all claims to Texas.

The proximity of the settlements in Southwest Mississippi
and Eastern Louisiana, together with the similarity of views
and feelings among the American settlers, led to continual
intercourse between them. Persons moved from Mississippi
and settled in Louisiana. This strengthened the ties and kept
up the intercourse between them.

“Among so many Baptists and Baptist preachers, it is
reasonable to suppose that, some time before the beginning
of the present century, individual Baptists moved into Louisi¬
ana, and some of the ministers would naturally visit these
scattered brethren.” (Paxton, History of Louisiana Baptists ,
page 36.)

About the beginning of the century a number of young
ministers crossed the line from Mississippi and boldly
preached the gospel at the peril of their lives. Among this
number was Ezra Courtney. He was bom in Pennsylvania
in the year 1771. It is not known when he moved to South
Carolina, but he is found emigrating from that state and
settling in Amite county, Mississippi, in 1802, where mainly
through his instrumentality a church was organized in 1806,

HISTORY OF

called Ebenezer, of which he became a member. However,
he is found preaching in Louisiana as early as 1804. He
settled in East Feliciana Parish in 1814; and thus became
the first resident pastor among Baptists in this state. Very
little is known of his early life, but there is more abundant
information concerning his later years. He was an efficient
and popular preacher. This distinguished and active pioneer
preacher labored within the bounds of the Mississippi Asso¬
ciation from its organization in 1806 until 1848, and perhaps
later. During this period his name appears as a delegate at
nearly every session. He was often elected moderator of the
association and otherwise honored by his brethren. This
zealous pioneer lived to see a large Baptist population grow
up around him; and died near Clinton, Louisiana, February
22, 1885, in the eighty-fourth year of his age, and the sixty-
fourth of his ministry.

Other men preached from time to time in Eastern Louisi¬
ana, who greatly assisted in founding Baptist churches.
Among these was Howard Wall. Very little is known of him,
especially of his early life, except that he was associated
with the Mississippi Baptist Association, and was a co-worker
with Ezra Courtney in the Florida parishes.

About the time Courtney came to Mississippi, from South
Carolina, a company of Baptists came from the same state
and settled about nine miles from Baton Rouge. These no
doubt knew Courtney in South Carolina, for they invited him
to preach for them. This he did, but the Roman Catholics
were aroused and threatened him with imprisonment. He
sought the Alcalde, who was an American, made himself
agreeable and secured his favor. Thus he was enabled to
continue his visits. In these visits he made the house of the
Alcalde his stopping place in passing. The Roman Catholics
sought out several occasions to arrest him, but he always
escaped through the connivance of his friend, the Alcalde.
But the Roman Catholic influence waned with the increase
of the American population, which continued to flow into
this region. Individual Baptists no doubt came with them, but
a church was not organized here for several years.

BAPTISTS OF LOUISIANA

The first Baptist church in Louisiana was organized in
Washington Parish, near Bogue Chitto River, and was known
as the Half Moon Bluff Church. When the Mississippi Asso¬
ciation convened at New Hope, Adams County, Mississippi,
October 19, 1811, there was a petition presented by a num¬
ber of brethren, praying to be organized into a church.
T. Mercer and T. Cooper were appointed to visit them, and,
if they deemed it expedient, to constitute them into a church.
(Bond, A Republication of the Minutes of the Mississippi
Baptist Association, 25. New Orleans, 1849.)

Nearly a year passed before any definite action was taken,
other than the appointment of the committee. It is not known
whether this committee organized the church or not. It is
known that the church, in a regular manner, was organized
October 12, 1812. Five days later they were received into
the Mississippi Association, and Joseph Lewis and Joseph
Erwin were recognized as messengers. (Bond, 30.) This
Half Moon Bluff Church was the oldest in the state, but it is
now extinct. Hay’s Creek Church was later organized by the
Baptists out of the former organization. It is not known who
is responsible for the organization of this first church, but it
is probable that Ezra Courtney had much to do with it, since
he was the only preacher known to be in East Louisiana at
this early period.

In 1813 the Mississippi Association admitted two other
churches that had been organized that year, the exact date
of which is unknown. One was Mt. Nebo Church, on Tangi¬
pahoa River, in the parish of the same name; and the other
was Peniel in Washington Parish. Ezra Courtney and How¬
ard Wall had been appointed by the association the year
before to organize the Mt. Nebo Church. Jacob Ott and Peter
Bankston were messengers from the church; Peniel did not
send a messenger. The following year, 1814, the Hepzibah
Church, located in East Feliciana Parish, was organized and
received into the Mississippi Association. Ezra Courtney
became pastor of this church the same year he located per¬
manently in East Feliciana Parish. In 1818 the Sharon

HISTORY OF

Church, located in Washington Parish, was likewise received
into the same association.

Ezra Courtney, together with Howard Wall, had worked
with untiring zeal in Eastern Louisiana and at the close of
1818, at the organization of the first Louisiana Baptist Asso¬
ciation, we find that there were five Baptists churches, ex¬
clusive of New Orleans, in all this section of the state.

These churches, however, even at this early date, were
not without internal trials. The Half Moon Bluff Church,
in 1815, made a request that the association would advise
as to what would be their duty respecting Robert Smith, who
made a confession of his disorderly conduct, and shows
marks of repentance sufficient to satisfy them as to the pro¬
priety of receiving him as a private member, but have doubts
of whether he should be restored to his public gift without
the advice of the association. The Mississippi Association
was a real mother to these five churches. This small be¬
ginning formed the nucleus of the great Baptist work in later
days in the Florida parishes.

The Opelousas Center

Many Americans had located on the west bank of the
Mississippi, and some had even penetrated into the interior
and occupied the beautiful Teche and the rich prairies of the
Opelousas. Others turned north and found homes upon these
wonderfully fertile bayous which thread the valley of the
lower Red River. Rev. Joseph Willis, a licensed preacher,
was induced, in 1804, to pay these settlers a visit. “In
November of this year,” says Paxton, “he preached the first
sermon ever preached in the state west of the Mississippi
River by other than Catholic priests. This was at Vermil¬
lion (Lafayette), about forty miles southwest of Baton Rouge.
At night he preached at Placumine Brule. This was during
a visit in which he preached but three or four times, and
that at the peril of his life.” (Paxton, 140.)

Joseph Willis was probably bom in North Carolina in
1758, or 1762. His eldest son was likewise bom in that
state. Willis seems to have come to Mississippi about 1798.

BAPTISTS OF LOUISIANA

Benedict (History of the Baptists, 778) says he spent a large
fortune in his endeavors to plant the gospel in Louisiana.
While in the state, on the visit mentioned above, he selected
a place to locate. He returned to Mississippi, made his
arrangements, and located the next year permanently in
Louisiana. The place where he settled was Bayou Chicot, in
St. Landry Parish. He labored with good success, but not
being an ordained minister he could not baptize and organize
a church. The result was that a Methodist minister came into
the territory and organized a Methodist church, and entered
into the labors of Willis.

He felt that it was necessary that he should be ordained
to the ministry. After much delay and some severe trials
the Mississippi Association, in 1812, appointed Moses Had¬
ley and Lawrence Scarborough to go to the Opelousas and
ordain him and constitute a church. “They proceeded at
once to the discharge of their duty. On their arrival at Bayou
Chicot, in the parish of St. Landry, which was one of the
places where Mr. Willis preached, they found five brethren
and one sister, whom they constituted into a church called
Calvary.” (Paxton, 143.) The date of the organization
of this church was November 13, 1812. Paxton says it was
the “first in the state”; but in this he is evidently mistaken,
for that honor belongs to the Half Moon Bluff Church. The
centennial of these two churches was observed in 1912 with
fitting ceremonies. The following record is made of this
notable event:

We call attention to this, the centennial year of the history of Louisiana
Baptists. In the early years of the nineteenth century, missionaries from
other States entered this territory. The first Baptist church organized in
this State was the Half Moon Bluff Baptist Church in Washington Parish in
1812. This church had a brief life, and recently the brethren celebrated its birth
over its grave near Franklinton. The first Baptist church organized west
of the Mississippi river, and the oldest living Baptist church in the State,
is the Calvary Baptist Church at Bayou Chicot, St. Landry Parish. It was
organized November 13th, 1812, and has had a continuous history up to this
good hour. It was this church, with a few others that went out from it
that organized the Louisiana Association in the heart of which this Con¬
vention was organized. The centennial of this old church was celebrated last
week at the session of the Louisiana Association. We gathered on this
historic spot and thanked God for the preservation of this church and for
the pioneer servants of Jesus Christ who laid the foundation for our Baptist
cause in Louisiana. (Minutes Louisiana State Convention, 1912, pp. 77, 78.)

HISTORY OF

Joseph Willis was justly called the “apostle to the Ope¬
lousas.” He lived to the ripe old age of ninety-two (or ninety-
four), honored and beloved of all. His last days were spent
in poverty; but it was often the pleasure of the brethren to
make liberal contributions for his support.

We also claim our heritage from another source. Ezekiel
O’Quin, one of the earliest preachers in Louisiana, was bom
in North Carolina, February 18, 1781. He first emigrated to
Tennessee, and from there he came to Mississippi, and settled
in Wilkerson County. He began preaching soon after he
arrived in the territory and was ordained in 1812. Like
Abraham stopping in Haran for a time, so he stopped there;
but also like Abraham, God was calling him farther into the
great unknown territory of Rapides Parish, where he settled
in 1815. Joseph Willis was there laboring under the most
trying circumstances. Another was needed to help him open
that vast territory to the Baptists, and the cause of Christ.
These two noble men of God were the first Baptist preachers
to settle in Louisiana west of the Mississippi. Ezekiel O’Quin
took an active part in every religious movement in the new
country. Although a man of limited education, he was noted
for his logical presentation of the Word of God, and for his
native ability as an orator. He was a forceful speaker on
every occasion. His musical voice, backed by his conse¬
crated life, was the means of leading many to the Lord.

The names of Joseph Willis and Ezekiel O’Quin are in¬
separable from the foundation of Louisiana Baptists west of
the Mississippi River. The work was exceedingly difficult.
The historian gives a dark picture when he says:

After twenty years from the time when Father Willis began his labors,
there were only eight churches and ten preachers west of the Mississippi
river aggregating a membership of one hundred and fifty. These churches
were scattered over a thinly populated country about one hundred and fifty
miles in width and four hundred in length, and they were situated from
twenty to fifty miles apart, and consequently could have but little inter¬
course with each other. At this time the population between the Ouachita
and Red River was very sparse, and the country had only lately begun to be
settled. Previous to this an occasional vacherie occupied by a Creole herds¬
man, or a solitary* hut here and there in the wilderness broke the solitude
of the pine forests.

In the lower Red River, the Opelousas and Attakapas regions there
were considerable population, largely French Catholics. But it was dis¬
tributed chiefly along the meanderings of the numerous bayous that thread

BAPTISTS OF LOUISIANA 53

thi9 country. The places of worship for the greater part of the year are
accessible only up and down the bayous, and hence it was inconvenient to
assemble in considerable numbers.

Other causes operated to retard the cause of religion. This fertile region
yielded the most abundant crops of cotton and sugar, which brought ex¬
orbitant prices in market. The country was fast filling up with an in¬
telligent and enterprising population from the older States, who came for
the sole purpose of amassing fortunes and who cared very little for the
state of society around them, because they expected to remain no longer
than their object was attained. Children were sent abroad to be educated,
and supplied abundantly with money which was so easily acquired, and in
time returned with habits of self-indulgence, and often with the most dis¬
solute morals, to influence the state of society for evil. Where wealth
was so easily acquired, most of the people were rich and dissipation gen¬
erally prevailed. Even the professors of religion were led into gross ir¬
regularities by the example of those around them. (Paxton, 148, 149.)

This picture is perhaps none too dark. Dr. J. M. Peck
was one of the most intelligent and calmest men in the na¬
tion. About this time he visited this section and gives a
description of the state of things he witnessed. He says:

Slaves were introduced into the country by thousands every year. The
forests were being leveled and farms extended as if by the hand of magic,
and the people generally so absorbed in making money that they seemed to
be infatuated, and one who suffered religion to interfere in the least was
unhesitatingly pronounced a fanatic; and by so doing he was thought to
give evidence of a weakness of mind bordering on insanity. It is a fact
worthy of notice here at this time it was a rare thing to find a professor
of any Protestant denomination among the influential part of society. There
were a few noble exceptions. In addition to this the population who had been
raised here were generally Catholics and the Constitution of the State for¬
bade any teacher or officer in the church to hold any civil office of honor
or profit. Hence, it required a degree of moral courage to come out pub¬
licly as a follower of the Lord Jesus, of which one who has not witnessed
a similar state of things can form no just conception.

Other men of equal fidelity and bravery preached from
time to time in various parts of the state during the early
years prior to the organization of an association; but they
did not have the privilege of organizing churches as did
Willis and O’Quin. Among these must be mentioned Isham
Nettles and Lawrence Scarborough and Moses Hadley, who
assisted in organizing this first church west of the river.

CHAPTER IV

THE BAPTISTS IN NEW ORLEANS

The First Missionary, James A. Raynoldson—The Mississippi Missionary
Society—Latrobe on the Condition of New Orleans—Cornelius Paulding—
“The Long Room”—A Letter from Raynoldson—W. B. Johnson—Antonio de
Sedella—Benjamin Davis—The First Church—William Rondeau—The Colored
Baptists—Frederick Clarke—Benedict’s Account—James Huckins—Russell
Holman—Thomas J. Fisher—The First Baptist Church Organized—Isaac Tay¬
lor Hinton—The Southern Baptist Convention Organized—The Church Lot on
St. Charles Street—Some Members—The Home Mission Board—Captain
Shroder and Swedish Baptists—The Bright Prospects of the Church—The
Death of Hinton.

Have you looked for sheep in the desert,

For those who have missed their way?

Have ye been in the wild waste places,

Where the lost and wandered stray?

Have ye trodden the lonely highway,

The foul and darksome street?

It may be ye’d see in the gloaming
The print of Christ’s wounded feet.

The first Baptist missionary to New Orleans was James
A. Raynoldson. He was a messenger from North Carolina
to the first Triennial Convention, in Philadelphia, Pa., May,
1814. He came to this city in December, 1816-17, as a mis¬
sionary of the Triennial Convention. It is significant that
one of the first acts of that body was to care for New Orleans.
In the year 1817 he attended the meeting of the Mississippi
Association at Bogue Chitto. He took an active and honorable
part in its proceedings. On June 25, of the same year, he
had been appointed as a missionary by the Mississippi So¬
ciety for Baptist Missions, to preach in different parts of
Mississippi and Louisiana.

The document which contains this announcement is so
unknown, so important, and contains so much information in
regard to interest in missionary operations, and the close
connection of Mississippi and Louisiana in their joint work,

[54]

BAPTISTS OF LOUISIANA

it is here at the risk of length reported in full. The docu¬
ment is as follows:

Circular Address of the Mississippi Society for Baptist Missions, foreign and

domestic to the People of the Mississippi Territory and State of Louisiana:
Friends & Brethren:

Permit us to invite your attention to a subject of deep and general interest.
A Mission Society has been recently organized under the most auspicious cir¬
cumstances. We hope its beneficial effects will be extensively diffused, & our
minds on this occasion are filled with the most pleasing anticipations. This
infant institution has been fostered with genial affection, and encouraged with
unexampled liberality. The confidence we feel in offering it to the patronage
of a generous public, inspires us with peculiar emotions of joy.

You will learn from our Constitution which accompanies this Address, the
nature of our plan and our designs. We wish you to judge impartially of
the intrinsick merit of both, and the importance of the object in view, and then
act correspondently with your feelings. Unbiased by any local prejudices or
sectarian zeal our views will not be confined to favorite sections of the globe,
but shall extend to all who are destitute of the precious word of life. There¬
fore, we as a Society, shall co-operate with similar institutions whose com¬
bined energies concentrate in the “General Missionary Convention for the
United States.” But our attention is at present more especially called towards
the very destitute parts of our Territory and State of Louisiana.

Look around you, brethren. Behold the multitudes who are perishing for
lack of knowledge. See the humiliating condition of thousands of our coun¬
trymen. Consider the deplorable state of the savage tribes, the aborigines of
the soil we now inhabit. Surely they have the strongest claim on our sym¬
pathies. It is time to let the destroying sword return to its scabbard, and to
do something for the salvation of this miserable people. The pathetick words
of the old Indian warrior should sink deep in all our hearts—“We are driven
back,” said he, “until we can retreat no further—our hatchets are broken—
our bows are snapped—our fires are nearly extinguished—a little longer and
the white man will cease to persecute us—for we will cease to exist.” Hu¬
manity weeps. Religion offers the only remedy which can alleviate the woes
of fallen man.

It is the gospel only which can retrieve the degraded character of man, and
raise the female sex from the servile customs of uncivilized nations. To this
we are indebted for useful learning, and the refined pleasures of reason and
urbanity. It is this which brings life and immortality to the view of de¬
sponding mortals, and sheds upon the “cheerless mansion of poverty the light
of salvation.” It gilds the glooms of mortal existence, and illumines the path
that leads to the excellent glory of eternal rest. The gospel is fraught with
unsearchable riches—with good tidings of great joy which shall be to all
people. Oh, who can refuse to give his time or his talents, or some pe¬
cuniary sacrifice, to propagate among the heathen this invaluable gift.

The Lord gave the word; great was the company of those who published
it. The rise, progress and success of “The British and Foreign Bible Society,”
of “The American Bible Society,” and their numerous “Auxiliaries,” have
excited agreeable astonishment. The success of Missionary Institutions has
excited equal wonder and admiration among the happy millions of the earth.
We live in an eventful period. It is the golden age of Bibles—the era of
Missions—it is the coming of the kingdom of Christ. Hail mighty Conqueror,
thou Prince of peace and King of righteousness, sway thy sceptre over the
kingdoms that sit in darkness.

Whilst the angel is flying in the midst of heaven with the Bible in his hand
translated into every language, having the everlasting gospel to preach to every

HISTORY OF

nation, and kindred and tongue , and people, the light of Zion is bursting forth
on all nations and the darkness of Paganism is flying before it. The Indian,
the Persian, and the Arabian, with the inhabitant of “Burmah and China,”
are now enabled to read, each in his own language, the words of eternal life.
“Greenland, Labrador and Austral Asia, have received the precious gift.”
Europe and America are the powerful agents of BIBLE MISSIONS, & the
great Continent of Africa, with numerous isles of the sea, is now receiving
the word of God. The Lord hath done great things for the nations—let the
earth rejoice.

Still much remaineth to be done—many idolatrous victims are crushed un¬
der the wheels of the Juggernaut—hundreds of females burnt on the funeral
piles of their husbands—thousands of helpless infants are sacrificed by
relentless parents in the fire of Moloch, or in the waters of the Ganges—
hundreds of millions are still the worshipers of idols, and on all sides a cry
is heard in the language of the man of Macedonia, “come over and help us.”
Who will come up to the help of the Lord against the mighty? We look to
you friends and brethren for assistance in this good cause—the cause of God
and Truth.

We have appointed our beloved brother the Rev. Jas. A. Raynoldson as
our Missionary Agent to preach the gospel in different parts of this Territory
& State of Louisiana, to make collections, and to solicit subscriptions and
donations for the promotion of the object of this Society. Also, to assist in
the formation of Auxiliary Societies wherever he may find it practicable or
expedient. By your liberality, and the assistance of “The General Missionary
Convention of the United States,” we hope to be enabled to supply many
with the gospel who are now entirely destitute.

When urged by every motive of benevolence, by every principle of virtue,
and by every feeling of humanity; and encouraged by immutable promises
and propitious circumstances to contribute for the spread of the gospel, we
believe you will not be found backward.

“If there be therefore any consolation in Christ; if any comfort of love; if
any fellowship of the spirit; if any bowels and mercies,” think of the poor
heathen—open the hand of charity—stretch out the arm of benevolence, and
hope to meet them as the joyful subjects of grace at the bar of Jehovah, where
every one shall be rewarded according to his works.

Already we have received a few mercy drops; let us fervently pray for the
influence of the divine Spirit, and for the copious showers of grace, to irrigate
and fertilize the plains below; then shall the wilderness and the solitary place
be made glad, and the desert shall rejoice and blossom as the rose.

BENJAMIN DAVIS, President.
WM. SNODGRASS, Secretary.

Believing it to be the duty of Christians, as circumstances in Divine Provi¬
dence shall enable them, to adopt measures for effectuating that great com¬
mand of Christ—“Go ye into all the world and preach the gospel to every
creature ”—and particularly encouraged to this duty by present indications
of a providential and propitious nature—We, whose names are subjoined, do
for this purpose, cordially associate ourselves as a Society, and agree to be
governed by the following

CONSTITUTION

1. This Society shall be styled “The Mississippi Society for Baptist Mis¬
sions, Foreign and Domestic.”

2. The avowed and determined object of this Society, shall be to employ
and support Missionaries who possess suitable talents, piety and zeal, to
preach the gospel in destitute neighborhoods & frontier settlements, to gather
churches, to teach, itinerate or locate, when and where as the Society may

BAPTISTS OF LOUISIANA 57

direct; and to assist in the grand, evangelical and comprehensive design of
The General Missionary Convention ol the United States”; to promote the
knowledge and influence of the blessed gospel every where, especially among
the heathen, and if possible throughout the whole world.

3. Any person who shall subscribe this Constitution, and pay into the
Treasury a sum not less than two dollars annually, or twenty dollars at once,
shall be entitled to membership, subject, however, to the proper rules and
regulations of the Society. Any member can withdraw his name at pleasure.

4. This Society shall have a President, Secretary, Treasurer, Vice-President,
and three Trustees, to be chosen, by ballot at the first, and at each annual
meeting, who shall continue in office until a new election be made. These of¬
ficers shall constitute the Executive Committee of the Society, five of them
shall make a quorum to transact business.

5. The Society at each annual meeting, shall appoint the time and place
of holding the next succeeding annual meeting.

6. The President, or in case of his absence or disability, the Vice-Presi¬
dent, shall preside in all the meetings of the Society and of the Committee,
and with the advice of the three members, shall call a special meeting of the
Committee whenever the interest of the Society may require it.

7. It shall be the duty of the Secretary to attend all meetings of the
Committee and of the Society, to record all of their proceedings, to keep a
regular list of the names of all the members, with the amount of each person’s
subscription or donation, which shall be liable to the inspection of the Society,
and of the Committee at their regular meetings. Also to make communications
of such nature, and to such Societies, churches or individuals as the Committee
shall direct, or as circumstances in his view shall dictate, for advancing the
interest of the Institution.

8. The Treasurer shall faithfully take care of all monies paid into the
Treasury, shall keep a book containing a regular account of receipts and
disbursements, so as to be able at all times to show the state of the funds,
which book shall be ever open to the inspection of any of the Committee, and
of the members of the Society at the time of its meeting. Competent security
shall be required of the Treasurer by the Committee for the stock that shall
be intrusted to his care, the whole or any part of which he shall be ready
at all times to deliver to the order of the said Committee. It shall also be his
duty at each annual meeting of the Society, to report a specific account of
the state of the funds, audited by the Secretary, which duty the Secretary shall
perform at or a short time previous to each annual meeting.

9. No monies shall at any time be paid out of the Treasury but by a
written order of the Committee, signed by the President, and countersigned
by the Secretary.

10. The Committee shall appoint an Agent for the Society, to preach
the gospel, make collections, solicit subscriptions and donations, and to ad¬
vance the general interest of the Institution. It shall also be their duty to
employ Missionaries, fix on the field of their labors, and the compensation al¬
lowed them for their services; to superintend their conduct, and dismiss them
should their services be disapproved; to command all of the concerns of the
Society, and make report at each annual meeting. All monies collected by
the Committee, or by such persons as they shall appoint, shall be punctually
paid into the Treasury.

11. All donations specifically designated for the translation of the Scrip¬
tures, shall be appropriated to that particular object.

HISTORY OF

12. This Constitution shall bo subject to any alterations which experience
may prove necessary, by the concurrence of two-thirds of the members present
at any annual meeting.

BENJAMIN DAVIS, President .

L. SCARBOROUGH, Vice-President.

WM. SNODGRASS, Secretary.

JOHN BURCH, Treasurer.

JOEL PATE, 1

ANANIAS PATE, \ Trustees.

A. GALTNEY, j

June 28, 1817.

{The Washington Republican and Natchez Intelligence, Vol. V, No. 13.
Saturday, July 19, 1817, p. 1.)

This appeal was sent out under the most favorable condi¬
tions. Benjamin Davis was likewise clerk of the Mississippi
Association; and William Snodgrass was a most useful and
active layman of Natchez. He owned the first book store
ever established in Mississippi, which contributed largely to
the dissemination of religious literature in the country.

Latrobe, a celebrated architect, who designed many of the
public buildings in New Orleans, visited this city at the time
Raynoldson was endeavoring to lay the foundations of the
Baptist faith. He adds color to the endeavor to plant the
religious convictions in the heart of the citizens here of a
spiritual nature. “The state of society,” said he, “at any
time is puzzling. There are, in fact, three societies here—
first, the French; second, the American, and third, the mixed.
The French side is not exactly what it was at the change of
government, and the American is not strictly what it is in the
Atlantic cities. The opportunity of growing rich by more
active, extensive, and intelligent modes of agriculture and
commerce has diminished the hospitality, destroyed the
leisure, and added more selfishness to the character of the
creoles. The Americans, coming here to make money and
considering their residence as temporary, are doubly active
in availing themselves of the enlarged opportunities of be¬
coming wealthy, which the place offers. On the whole the
state of society is similar to that of every city rapidly rising
in wealth, and doing so much, and such fast increasing busi¬
ness that no man can be said to have a moment’s leisure.
Their business is to make money. They are in an eternal
bustle. Their limbs, their heads, and their hearts move to

BAPTISTS OF LOUISIANA 59

that sole object.” (The Journal of Latrobe, 169, 170. New
York, 1905.)

Sunday in New Orleans,” he continues, “is distinguished
only, first, by the flags that are hoisted on the ships; second,
by the attendance at church (the cathedral) of all the beauti¬
ful girls in the place, and of two or three hundred quadroons,
Negroes, mulattoes, and perhaps one hundred white males
to hear high mass, during which the two bells of the cathedral
are jingling; third, by the shutting up of a majority of the
shops and warehouses kept by the Americans; and fourth by
the firing of the guns of the most of the young gentlemen in
the neighboring swamps, to whom Sunday affords leisure for
field sports; fifth, the Presbyterian, Episcopal and Methodist
churches, are also open on that day, and are attended by a
large majority of the ladies of their respective congregations.
In other respects, no difference between Sunday and any other
day exists.” (Journal of Latrobe, 174, 175.)

It was under such auspices as these that Raynoldson la¬
bored in New Orleans. There were already some Baptists
in New Orleans. Among this number was Mr. Cornelius
Paulding, a man of property, energy and influence. He came
to this city in 1812 from New York, after a residence in
Savannah, Georgia. He invested largely and judiciously in
property in Canal Street and around Lafayette Square. He
became connected with all of the earlier Baptist interests of
the city.

It was in the Long Room, in a house of Dosier Street, be¬
longing to Mr. Paulding, below Canal Street, near the Custom
House, in the old part of the city, that Raynoldson preached
and taught school. Here for the first time in this city was the
gospel preached by a Baptist minister. It is not certain
whether he or Benjamin Davis organized the church. Here
he labored and served with faithfulness and zeal for seven
months. This self-sacrificing pioneer had to contend with
many difficulties and hardships; but he labored cheerfully
and not without success. He was educated as a Presbyterian,
and in his youth was a member of a Pedobaptist church; but
from strong convictions of the truth he embraced the senti-

HISTORY OF

merits of believers’ baptism, and joined a Baptist church
against all the prejudices of education, and contrary to his
worldly interests, and the wishes of his friends.

A letter from Rev. J. A. Raynoldson, shortly after he re¬
tired from missionary work in New Orleans, throws a flood of
light on the situation, not only in the city but the state at large.
It explains the reason for his retirement, the appointment of
his successor in the city, Benjamin Davis, and likewise the
moral and religious situation in Louisiana. The letter, on
account of its importance, is here given in full. It is ad¬
dressed to Dr. Stoughton, and is as follows:

St. Francisville, March 20, 1818.

It is my duty as your missionary to make frequent communications. In
this I have been deficient. But I can assure you it has not been for want of
disposition. The whole of my time has been occupied. My field of labor is
still enlarging, and the work is increasing on my hands daily.

I wrote you on the 19th of January, which I hope you have received. Having
just returned from the first annual meeting of the Mississippi Society for Bap¬
tist Missions Foreign and Domestic, it is necessary for me to forward communi¬
cations by the next mail, that you may receive them in time for the annual
meeting of the Board.

Our Society has been formed on a missionary ground. There are pressing
demands for active and general exertions. Four missionaries are already em¬
ployed by the society for the term of three months, and one for
a year. Rev. Isaac Suttle, whom I mentioned in my last, is appointed to preach
in the African church recently formed in the Creek nation, for the current year.
It is hoped that the present hostilities of the Seminoles will not defeat the
object of his appointment. L. Scarborough is appointed for a circuit on the
West of the Mississippi river; N. Morris for the eastern section of West Florida;
J. Flower for the frontier settlement in the Mississippi state; and Benjamin
Davis for the colored people in New Orleans. This last appointment was made
in consideration of the poor in the city who manifest a disposition to receive the
word with gladness, for a number of them are truly pious. Whilst missionary
exertions are making for the Asiatics and aboriginal Americans, the poor
Africans in our country, who bear the heat and burden of the day, should not
be neglected. It. truly requires the wisdom of the serpent blended with the
harmlessness of the dove to teach this race of wretched human beings. But
we feel a confidence in the prudence and zeal of our brother appointed to the
work. He has a faculty of teaching the blacks; and should the city corporation
yield a favorable countenance to the undertaking, I hope it may soon be said
that the poor of New Orleans have the gospel preached to them.

The society, having attributed a great share of their success to the agency
of your missionary, agreed to remit the sum which was appropriated for his
use by the Baptist Board of Foreign Missions. I therefore enclose you a check
on a bank in Philadelphia for five hundred dollars.

I hope the employment of domestic missionaries will never diminish your
treasury, but rather replenish it. Permit me to tender my acknowledgments
to the Board for the seasonable supplies they have given, which enabled me
to make a decided stand in the midst of the stronghold of Satan, and to
preach among the Gentiles of Louisiana the unsearchable riches of Christ.
Although I could not maintain my first position in the city of New Orleans,
on account of its expensiveness, yet I am persuaded that I could not occupy a

BAPTISTS OF LOUISIANA 61

more important missionary ground in the State, and one which promises more
immediate and general usefulness as respects the mission, than the present
station. I am happy to say that the prospects, as relate to my future support,
are such as to supersede the necessity of the continued patronage of the Board.
I have reason to expect that the generosity of the people whom I serve in the
gospel, will enable me still to give myself wholly to the work of the ministry.
Your patronage therefore may and will, I hope, be extended to another in my
place. Not that I wish to withdraw from the delightful service of the board,
or to shake off the pleasing responsibility of the mission. No, I wish still
to be the missionary, and still to act under the advice and auspices of the
Board, at least so far as to maintain an intimate connection with that honorable
body.

This letter must soon close for the mail. In my next I will endeavor to
give further information concerning the country, etc. There are thousands
around us starving for the Word of Life. Several important stations are
ready for the reception of missionaries. With affectionate importunity I
would solicit the attention of the Board to be directed this way. Oh, send us
help, that we may lift up a standard for the people in the name of the Lord
of Hosts. We want at least six missionaries whose lips are touched with
live coals whose hearts are sanctified with the love of God, whose bowels
yearn for the salvation of men, whose fortitude and piety can resist the
temptation of filthy lucre and, in a word, whose abilities may become compe¬
tent for the defense of the gospel among ingenious and learned infidels, and
before the powerful adversaries of the doctrine of the Cross. Aid such in
their commencement, send them out under your patronage, and in a short
time they may remunerate the Board by returning the loan with good interest.

It is expensive to live in this country. The enormous price of cotton raises
everything else to its par. House rent and the hire of servants are remarkably
high; and in these two articles there is but little difference between this
place and New Orleans.

Such is the state of society that it appears unquestionably a duty incum¬
bent to pay some attention to the education of the young. And, although
the whole of my time, strength and abilities are required for the ministry of
the Word, yet I shall be obliged by the united petitions of the people to give
a small portion of it to the instruction of their children. They wish me,
however, merely to superintend an academy, and employ other teachers, able
to sustain the laborious functions of the school. This plan should, in my
humble opinion, be recommended to all of our missionaries to the West, as
the religious instruction of the children is of the highest importance and
will probably contribute to a very great degree to the acceptance of the gospel
among a heterogeneous mass which has been collected from the four quarters
of the globe.

May the God of missions prosper and succeed your pious labors to send
the gospel among all nations of the earth.

J. A. RAYNOLDSON.

{The Christian Repository , July, 1884.)

Rev. W. B. Johnson, of South Carolina, President of the
Triennial Convention, in March, 1817, visited New Orleans.
He preached in the Long Room “to congregations respectable
for numbers and attention.” He preached also on board a
ship and, by special permission of Antonio de Sedella, he
preached a sermon for the benefit of the lately formed Poy-
dras Female Orphan Asylum, in the Roman Catholic Cathe-

HISTORY OF

dral. This is strange when it is recalled that Antonio was the
acknowledged head of the Spanish Inquisition in this city.
What is even more remarkable is that when de Sedella died
the Masons issued a public call through the newspapers to
attend his funeral. The call read as follows: “That ven¬
erable pastor, as tolerant as virtuous, as charitable as en¬
lightened, is not only regretted by an immense population,
but he deservedly enjoyed the esteem and regard of that
numerous class of our community whose principles \are
founded upon faith, hope and charity—those sacred dogmas
which Father Antoine preached as long as he lived. . . .
Masons remember that Father Antoine never refused to ac¬
company to their last abode the mortal remains of our broth¬
ers, and that gratitude now requires that we, of all rites and
degrees, should in our turn accompany him thither with all
respect and veneration he so well deserved.” (James M.
Augustin, Sketch of the Catholic Church in Louisiana on the
occasion of the Centenary, 49. New Orleans, 1893.) This
is one of those strange episodes which marks the history of
New Orleans.

Rev. Benjamin Davis, mentioned above, in 1818 became
pastor of the church. The same year the church was received
into the Mississippi Association. He preached in a brick
building on Canal Street. The church had at one time sixteen
white and thirty-two colored members. He left in 1820 and
in the end the church dissolved. He performed a baptism,
the first in the city, in the Mississippi, in front of the Custom
House. The candidate was Mr. Nicholson, the father-in-law
of Alfred Hennen. Judge Hennen was a prominent Presby¬
terian, one of the founders of the denomination in the city.
He appears to have been intimately connected with Baptist
affairs since he was the attorney of Mr. Paulding.

From the resignation of Benjamin Davis to the year 1842
Baptist affairs in New Orleans were in a perturbed condition.
Rev. William Rondeau, an Englishman, in 1826, reorganized
the church with some twenty members. The church wor¬
shiped from place to place. Finally their place of worship
in Lafayette Square was sold to the Presbyterians, upon
which they erected their house of worship.

BAPTISTS OF LOUISIANA

Some colored Baptists, about 1825, were organized into a
church. The church was located on the comer of Girod and
Cypress streets, back of the Protestant Cemetery. This
church had a flourishing history.

Frederick Clarke, of Saco, Maine, in 1841, established a
church on Julia Street, near the New Basin. His efforts
were attended with a degree of success. This church was
received, being found “orthodox,” into the Mississippi Asso¬
ciation the same year, with Clarke as a messenger. The next
year the church was likewise represented in the Association.
In this year the report on the State of Religion says, “This
church, under the pastoral labor of F. Clarke, has expe¬
rienced a steady and permanent growth; their congregations
are well attended, and the smiles of God are continued to
them. Among the number baptized were two Pedobaptist
preachers, men of talent and experience, who promise use¬
fulness. Increase, nineteen.”

The church united with the Eastern Louisiana Association
in 1842. In 1848 the church had over forty members. The
introductory sermon was preached by Clarke before the Asso¬
ciation in 1846 and he was afterwards elected moderator.
There is an interesting letter from Rev. Thomas M. Bond to
David Benedict, under date, Washington Parish, May, 1846,
which bears on this subject and relates to Baptist affairs in
New Orleans. The letter says:

In this famous emporium, where the Catholics bear sway in ecclesiastical
affairs, our denomination has made a series of efforts to plant a Baptist stand¬
ard for more than thirty years past; a number of talented men, often under
missionary appointment, have in succession occupied this station, but nothing
of a very permanent character was effected until within a few years past.

The more modern movements of our fraternity in this city I will describe,
in the language of one of my correspondents for this region.

Benedict then quotes Bond as follows:

The First Baptist Church in New Orleans, got up under the labors of Rev.
F. Clarke, is a very interesting body; it is situated in the great emporium of
the southwest, and has sent out several young ministers, as Howard, Smiley,
and Gray, who are preaching in different places—a German preacher, by the
name of Fush, is preaching to his countrymen in the city in his own language.

Mr. Clarke is still the pastor of the church above named, and is laboring
most indefatigably in favor of a good house of worship. (Benedict, History
of the Baptists, 781.)

HISTORY OF

This church disbanded about the year 1849. There had
always been a shadow over the minister.

But from 1820 to 1842, as has been mentioned, the work
was desultory. During much of this time, political, financial
and social questions greatly disturbed the people. Reli¬
giously they were barren years. James Huckins, who was
on his way to Texas as a missionary, was in this city in 1840.
In his journal January 19th of that year, he wrote as follows:

I am now in the city of New Orleans. During the winter months it is said
to contain a population of one hundred thousand souls. The churches are the
following: four Roman Catholic, two Episcopalian, one Methodist, one Pres¬
byterian, Rev. Mr. Clapp’s church, and one colored church, to which are
attached two very pious black preachers. At the present time there is a very
rapid improvement going on in the morals of this city. A strange desire is
manifested to hear the gospel. The houses of worship are crowded, the at¬
tention is great, and the interest in the services of the sanctuary
is solemn. Large numbers of young men, who one year ago did not
even think of attending church, are now constant in their attendance. Not
more than one-half of the stores are opened on the Lord’s Day in the American
part of the city, though the theatre is still open. Masquerade balls are kept
up, and the Military are still out on that day. New Orleans is destined to
be the second commercial city in this great Union. The other denominations
have already gained a strong foothold. And yet the Baptists have not a single
church, not even one preacher. And why is it? The Presbyterians are ready
to receive us with open arms, ready to aid us in sustaining a minister. We
have a considerable number of communicants of a very respectable character,
besides a very large number who are Baptists from education. These are
ready to sacrifice liberally in order to sustain a holy and enlightened ministry.
I will pledge my services to raise one thousand dollars (to sustain a suitable
minister), amongst the friends of our denomination in New Orleans, just as
soon as such a clergyman can be procured. Let the American Baptist Home
Mission Society contribute five hundred dollars to the same object, and the
experiment may be safely tried. And in two years, with the blessing of God,
the denomination in New Orleans, would be amply able to sustain itself.
But it is of the utmost importance that we select for this station a preacher
of superior piety, of great firmness, one who shall be capable of reading the
human heart with a single glance. He must be a man of great independence
too, who will neither crouch to wealth, nor be intimidated by that dictatorial
spirit which has driven from New Orleans nearly every Baptist preacher who
has ever visited this city for the purpose of preaching Christ, who will be as
firm and as faithful with the man of half a million as with the humble me¬
chanic. Such a man may succeed in New Orleans. Such a man the com¬
munity would sustain. For they are a noble and generous people.

New Orleans is a beautiful city. The navigation at this season is im¬
mense, equal to that of New York. The St. Louis and St. Charles hotels equal
in splendor to any houses of the kind I have ever seen. On the West Side of
the city rolls in proud majesty the great Mississippi. Its mouth is one hun¬
dred miles from the city. Its banks are lined with extensive sugar plantations,
every now and then spotted with groves of her beautiful orange, clothed with
richest green, and loaded with golden fruits.

BAPTISTS OF LOUISIANA

But in 1841 a renewed religious awakening and spiritual
activity spread over the land. All the missionary boards
felt this new impulse. As a consequence of this quickening
the American Baptist Home Mission Society, in 1842, sent to
New Orleans Rev. Russell Holman, of Hardin County, Ken¬
tucky. He was a most useful minister. He was an indus¬
trious and virtuous man. He was bom in Warwick, Massa¬
chusetts, August 14, 1812, and was educated in Brown Uni¬
versity. He removed to Kentucky in 1839, where he was
ordained, and became pastor of two country churches in
Green County. He took hold of the work here with great
vigor. No minister ever preached more faithfully in New
Orleans; and his memory was long held dear for his works
of love.

Holman immediately sent to Kentucky for Rev. T. J.
Fisher to hold an evangelistic campaign in New Orleans.
Perhaps there was never a more picturesque and eloquent
evangelist in this city than Fisher. Fisher and Holman
rallied the scattered Baptists. On December 28, 1843, the
First Baptist Church was organized. The presbytery con¬
sisted of Russell Holman, D.D., T. J. Fisher and William
Minter of Mississippi. Ten persons entered into the organi¬
zation. The regular place of worship was 66 Julia Street,
opposite Fouchier Street, between Magazine and Techoupi-
toulas. There were 102,000 population in the city. One
of the first acts of the church was to adopt a resolution to
observe the “monthly concert of prayer for foreign missions,”
which was faithfully observed for many years. Some of the
members of this new church were from St. Louis; and they
were greatly attached to Rev. Isaac Taylor Hinton, of the
Second Baptist Church of that city. He was a most en¬
gaging man. His father was for forty years pastor of the
Baptist Church in Oxford; and his brother was a celebrated
pastor in London. Isaac Taylor Hinton was an author of
recognized ability, and a great preacher.

The call was at first declined, but pressingly renewed was
accepted the next winter, and in January, 1845, he removed
to New Orleans and entered upon his charge. He proved a

HISTORY OF

perfect magnet, abounding in life and energy and activity
and enthusiasm, inspiring love and devotion and earnest zeal
in the hearts of all of his flock, and caused the new members
to feel at home and welcome. All were interested in his
style of delivery as well as in his faithful adherence to sound
orthodoxy.

It is a most significant fact that the man who first pro¬
claimed the Baptist cause in New Orleans, Rev. James A.
Raynoldson, was a foundation member of the Triennial Con¬
vention; and that Holman and Hinton were in the constitution
of the Southern Baptist Convention. The church from the
first threw its influence with the organized forces of the Bap¬
tists. So these two brethren were present at Augusta, Georgia,
May 8, 1845. They were placed on practically all of the
committees of the Convention and on the Boards. One of the
important acts of the Convention was:

RESOLVED, That this Convention recommend to the Board of Domestic
Missions to direct its effective attention to aid the present effort to establish
the Baptist cause in the city of New Orleans.

Accordingly, for several years one hundred dollars a month
was given by the Domestic Board to pay the salary of the
pastor of the First Church.

Application was made for help in the early part of the
Convention year for Hinton in New Orleans, but on account
of there being no funds in the treasury, the appointment was
delayed till the latter part of the year, when the appointment
was duly made. In the meantime Hinton continued his con¬
nection with the American Baptist Home Mission Society.
He was the chairman of the Committee on Domestic Missions
in the Richmond Convention, in 1846, and recommended that
the board send missionaries to all the capital cities of the
South where there were no Baptist churches, and to other
important cities of the South.

After the adjournment of the Southern Baptist Convention
at Augusta, Hinton and Holman traveled during part of the
summer in several of the Southern states, receiving sub¬
scriptions for the building fund of the church, and met with
a good degree of success.

BAPTISTS OF LOUISIANA

Meanwhile the church was on the outlook for a suitable
location on which to erect a house of worship. An eligible
site was at length secured in June, consisting of three lots on
St. Charles Street, between Julia and St. Joseph, for $11,000,
payable one thousand dollars and interest annually. A neat
and commodious lecture room was built on the rear of these
lots, costing $4,000, leaving a space in front for the future
erection of a large edifice sixty-three feet front by eighty-four
deep. An architectural plan was drawn by L. E. Reynolds,
who was a member of the church, and was for several years
displayed in the lecture room.

In February, 1844, the building was complete. Several
eminent ministers of the denomination met here by invitation
for the purpose of strengthening the church, and to give
public recognition on the part of the denomination at large.
Among these were Doctors Howard Malcolm, R. B. C. Howell,
and T. G. Keen. It is also possible that Dr. Basil Manly,
Sr., was here.

During the year 1845 there were seventeen additions, three
of them by baptism, to the church. The church numbered
only twenty-nine on the arrival of Hinton, January, 1845.
By July, 1847, the membership had reached one hundred and
twenty-two. The highest degree of prosperity now attended
the pastor and the church. The prospect was cheering. The
church was now working with untiring energy under this dis¬
creet and devoted minister.

The superintendent of the Sunday school was Erastus
Everett, from New England, a relative of Hon. Edward
Everett. He conducted a high school for youth on Elysian
Fields Avenue. He was a sedate, active, scholarly, orthodox
Christian man. John S. Davis, from Philadelphia, was a
cotton factor, active in the church, and married a daughter
of Dr. Hinton. Watson van Benthuysen was from the Taber¬
nacle Church, New York, and published an evening news¬
paper. Willis Holmes was a cotton broker from Charleston.
The DeBow family, widely known from DeBow’s Review, was
also from Charleston. John Juden was from St. Louis, and
an active, reliable and indefatigable deacon. Cornelius

HISTORY OF

Paulding was a bachelor of venerable appearance, tall and
slender. He worshiped with the church on Sundays, con¬
tributed to the expenses, but did not unite with the church.

The singing was good and the book used was the “Psalm¬
ist.” The congregation reverently stood during prayer. A
baptistery was placed in the house in the spring of 1847 and
in April six persons were baptized in it.

This struggling Baptist church was largely supported by
the Home Mission Board. The Board itself was newly
organized and had no sufficient supply of money to sustain its
endeavors. It was sometimes felt that the work in New
Orleans did not afford sufficient returns. The providences of
God are past understanding.

At the very time of this barrenness, and the day of ap¬
parently small things, there came in his ship from Sweden
a sea captain, to New Orleans. His name was Captain
Shroder. He attended the meetings of the First Baptist
Church, was converted, and then returned to Sweden. There
he met another sailor by the name of F. 0. Nilson, who
worked as a colporteur. Captain Shroder instructed him in
Baptist doctrines. Dr. Sears, of Brown University, had bap¬
tized Dr. Oncken in Germany. So Nilson went to Hamburg,
Germany, and was baptized by Oncken. In 1848 Nilson be¬
came a Baptist preacher in Sweden and organized the same
year the first Baptist church in Sweden, with seven members.
After much persecution and many arrests he was banished
from Sweden and he settled in Houston County, Minnesota.

From the conversion of this Swedish sailor the most im¬
portant results have happened. According to the statistics
in 1922 there were in Sweden:

Number of members . 60,530

Churches . 681

Ministers, exclusive of Lay Preachers . 436

Sunday Schools . 1,332

Sunday School Pupils . 65,270

Members in Young People’s Societies . 27,642

Church Buildings . 560

Amount Raised . 3,710,448.00 Kr.

Value of Churches Properties .12,458,701.00 Kr.

Educational Institutions are two seminaries, one at Stockholm and one at
Orebo; and one Academy recently established at Folkarna.

BAPTISTS OF LOUISIANA

The record does not close here. After Nilson had been
driven from his native country by persecution, and made his
home in this free land, his zeal has resulted in making prom¬
inent among the Swedes in this country and Canada the Bap¬
tist faith. According to the latest statistics furnished by the
Swedish Baptist Conference of Missions, there are in this
country and in Canada, among the Swedes, 21 State Associa¬
tions, 334 churches, 213 ministers, 1,343 baptisms, 31,344
members, 331 Bible schools with 28,401 enrollment, 279
church buildings, 156 parsonages, total valuation of property
$4,006,400, church expenses $787,235, missionary benefi¬
cence $210,467, total contributions for the year $997,702.
This shows the results of one man converted in New Orleans.

Fortunately, we have a letter, May, 1847, taken from the
Southwestern Baptist Chronicle, in regard to the church. The
letter is as follows:

That the importance of the city of New Orleans as a moral position, is not
only great, but, by the course of events, constantly increasing, is evident to
every attentive observer. That is has been long neglected by our denomina¬
tion, and by that alone, is lamentably true. How many members of our
churches have made] a shipwreck of their profession in this city—how many
of the sons and daughters of the families of our denomination have perished
without hope—how much has been lost in the cause of truth, by the long
and culpable neglect, eternity alone can unfold.

But, happily, this state of apathy has at length passed away. By the
appended list of sums contributed, it will be seen that our denomination is
arousing itself to appropriate action. And yet, indeed, no State has been
fully visited by our agent, and most of the States but very partially; but
upw r ards of seven thousand dollars have been collected. Much more is needed
from abroad to enable us to carry forward the work to completion. Baptists
of the south and west, shall this effort fail?

Isaac T. Hinton,

Committee.

John S. Davis,

(Benedict, History of the Baptists, 781.)

The following additional matters are then related:

In addition to the sum of 7000 dollars collected abroad, nearly four thou¬
sand dollars have been paid by the congregation. A lot of ground, 130 by
80 feet, in the most eligible part of the city, had been purchased for the
sum of $11,000; and (as there will be no basement) a lecture room, 63 by
33 feet, has been erected on the rear of the lot, in which the church now
assembles for worship. The main building will be 84 by 63 feet, capable of
accommodating twelve hundred persons, and will cost $16,000.

A detailed list of the contributors above referred to are given in the
Southwestern Chronicle, the organ of the denomination in this region, which
in round numbers by States were as follows: New York, 1,448; Rhode Island,
511; Connecticut, 200; Pennsylvania, 270; Maryland, 197; District of Colum-

HISTORY OF

bia, 136; Virginia, 2,687; South Carolina, 251; Georgia, 726; Alabama, 372;
Kentucky, 266; Missouri, 148; Louisiana, 3,840. Some smaller contributions
from other States I have omitted. From this list of donations it appears
that our society regard the undertaking of their brother Hinton and his co¬
adjutors as a denominational concern.

In the midst of these bright and hopeful circumstances an
afflictive event occurred, which cast a gloom over all the sur¬
roundings and caused a sad reverse to all the prosperity of
the church. In the summer of 1847 an epidemic of yellow
fever broke out; and proved up to that time the most fatal
one the city had ever had. Sometimes as high as one hundred
persons died a day. It had been the custom of the unac¬
climated ministers, as well as many other classes of citizens,
to leave the city during the summer, especially when the
yellow fever made its appearance. Hinton had come to
stay, and had cast his lot with the church. He faithfully
remained at his post. He was stricken by the fever, and after
an illness of five days he died Saturday, August 29, at 11
o’clock. His body was buried in the Girod Street Protestant
Cemetery, but was afterwards removed to St. Louis, where it
now reposes in peace.

At the death of Hinton a long period of depression came
to the Baptists of New Orleans. In 1849 gold was discovered
in California and many numbers of the First Church sought
their fortunes in the West. Misfortune and disaster con¬
tinually accompanied their efforts. However feebly, the Bap¬
tist cause had been firmly established in this city.

CHAPTER V

ASSOCIATIONS ORGANIZED

Louisiana Associations Modeled after Mississippi Bodies—Louisiana Asso¬
ciation Organized—Minden—Mt. Lebanon—Concord Association—Methodists
—Eastern Louisiana Association—Mississippi River Association—Ouachita As¬
sociation—Shreveport—Sabine Association—Red River Association—Bayou
Macon Association—Central Association—North Louisiana Association—Cal¬
casieu Association—The Powers of an Association—Circular Letters—Times of
Fellowship.

Then pleased it the apostles and elders, with the whole church, to send
chosen men of their own company to Antioch . . . and they wrote letters to
them.— Luke.

The associations in Louisiana were, for the most part,
modeled after the Mississippi Association. Many of the
churches, especially on the east side of the river, long con¬
tinued members of that body. As the relations were entirely
pleasant, and many of the pastors and members were from
that state, it was felt that there was no urgent need for a new
association.

The Louisiana Association is the oldest in the state. It
was organized October 31, 1818. The first session was held
with the Beulah Church, Cheneyville, Rapides Parish. There
were five churches, Beulah, Deboum, Calvary, Vermillion and
Plaquemine, with eleven messengers in the organization.
Ezekiel O’Quin was moderator and J. T. H. Kilpatrick, clerk.
The last named became a distinguished minister in Georgia.
He was the father of Dr. J. H. Kilpatrick. By 1833 the asso¬
ciation had twelve churches, eleven ministers, fifty-eight bap¬
tisms, and 345 members. In 1848 there were 714 members;
and in 1852 there were only sixty-one Baptist ministers in
Louisiana.

Fourteen years passed without the formation of another
association. In the meantime the Ouachita region had grown

[ 71 ]

HISTORY OF

into great importance. It embraced the territory lying be¬
tween the Ouachita River on the east; the State of Arkansas
on the north, and the Red River on the south and west. There
was not one association in all that section where now there are
many.

The work in this section began in the year 1820. It was
at this date that James Brinson, an ordained minister from
Tennessee, settled not far from Vienna, at a place known as
Upper Pine Hills. With him there were a number of other
families who were Baptists. One of them, Arthur McFarland,
soon afterwards became a preacher. The Pine Hills Church
was organized and joined the Louisiana Association in 1822.
A short time afterwards Rev. John Impson, and a preacher
by the name of Head, gathered a church at Lower Pine Hills,
near the present town of Downsville.

Brinson and Impson extended their labors into the Nachi-
toches Parish. Near the present town of Minden they found
a few Baptists. Among the number was Newitt Drew, the
father of Governor Drew, of Arkansas, and of Judge Richard
M. Drew and Judge Harrison A. Drew. Here they gathered,
in 1823, a small church known as Black Lake. Haywood
Alfred, in 1826, joined these faithful pioneers. He was a
zealous and popular preacher. Brinson died in 1831 and
Impson shortly afterwards.

The Rev. Henry Humble, from Mississippi, settled in 1822
on the Ouachita River, in the parish of Catahoula, about fif¬
teen miles above Harrisonburg. He was one of the first set¬
tlers in that region. The few citizens, scattered over a large
district of country, gave themselves up to that half-savage life
that belonged to the frontier. Humble was an old man, bom
in 1765, was full of zeal and soon organized a church with
seven members. Shortly afterwards twenty were added to
the church by baptism. This Catahoula church became the
mother church of most of the churches in this region. Four
grandsons of Henry Humble became ministers: Nathan M.
Davis, and A. B. Davis; Thomas J. Humble, long clerk and
often moderator of the Ouachita Association.

BAPTISTS OF LOUISIANA

Another important center in this section is Mount Leb¬
anon, in Bienville Parish. There was a colony of emigrants,
in 1837, removed from Edgefield District, South Carolina,
to this parish. These were recognized as a Baptist church,
July 8, 1837, by a presbytery consisting of John Mill and
Henry Adams. Adams was a free-born mulatto, who came
with the company from South Carolina. He was a man of
education and ability. He was chosen pastor of this new
church, and continued in that capacity for two years. He
became pastor of the First African Church, Louisville, Ken¬
tucky, which he served for twenty-five years. He was much
respected by all who knew him. George W. Bains was pastor
here in 1845. He removed to Texas and established the
Texas Baptist .

In consequence of this growth in 1832 it was felt that the
Louisiana Association covered so much territory that it was
difficult for the churches in the northern part of the state to
attend the association. The association was 350 miles long
and 125 miles broad. The question of a new association was
agitated. The result was that upon November 3, 1832, four
churches representing 128 members, sent fifteen messengers
to Black Lake Church, Claiborne (Webster) Parish and con¬
stituted the Concord Association.

The organization of the Concord Association was well nigh
fatal to the Louisiana Association. P. W. Robert removed
to New Orleans, Bayard C. Roberts, and Joseph Willis re¬
moved to Rapides Parish, and in a year or two St. Landry
was left entirely without a Baptist minister. A general de¬
flection took place in the churches, and the meetings of the
association declined. The meetings were attended by but
few ministers and messengers. For four years the minutes
were not printed. An eye witness says:

Individual members appeared to be growing careless of their standing
in the churches and fast losing all enjoyment in religious exercises, and there
were none inquiring what they must do to be saved. Thus the cloud of
darkness seemed to hang over the future.

The same writer further says:

The few who had erected the family altar forgot the time of the morning
and evening sacrifice. Every one appeared to be resting in carnal security and
indulging in ease in Zion.

HISTORY OF

These churches had been gathered directly or indirectly by
the aged Joseph Willis. Speaking on the difficulties in gath¬
ering and sustaining the churches, the same writer said:

It was truly affecting to hear him speak of them as his children; and with
all the affections of a father allude to some schisms and divisions that had
arisen in the past, and to warn them against the occurrence of anything of
the kind in the future. But when he spoke of the fact that two or three of
them had already become extinct, his voice failed and he was compelled to
give utterance to his feelings by his tears; and surely the heart must have
been hard that could not be melted by the manifestation of so much affection
for he wept not alone.

The clerk was compelled to write to the churches and
urge an attendance upon the meeting of the association. He
was much disturbed and wrote as follows:

Oh, with what awfully solemn feelings we should reflect upon our condi¬
tion!—that each returning year, instead of bringing with it seasons of re¬
joicing on account of the conversion of sinners, and the formation of new
churches, and the revival of those already constituted, we should be called
to mourn over the leanness and starving condition of sons and daughters of
the household of faith, while our solemn feasts and holy convocations, in
which we should delight, are treated as small matters.

But as the Baptists declined from inactivity, the Methodists
increased, and in some parishes they almost supplanted the
Baptists. The Methodists took the lead in all Christian be¬
nevolences. Mr. W. P. Ford, who was clerk of the associa¬
tion at the time, says:

To the Methodists belong the credit of introducing Sunday schools in the
boundsj of the association. In 1829 Sunday schools commenced in the dif¬
ferent towns and neighborhoods where there was any probability of their
being continued. But the Baptists stood aloof for several years, and in fact
there was a general prejudice against them; consequently but little could be
done, and after a year or two most of the schools were discontinued.

About the same time societies were formed in different neighborhoods for
the distribution of tracts, published by the Methodist denomination. They
were opposed by the Baptists, while they made no effort to place other tracts
in the hands of the people.

About this time came two Cumberland Presbyterian ministers and com¬
menced preaching. They soon formed small churches in several towns. They
also advocated Sunday schools which gave a new impetus to the work.

I would notice here, as a circumstance that appeared to have a great moral
bearing upon the neighborhood, the formation of a Temperance society in
Cheneyvilie, in 1831. In this work the Methodists were foremost. This, I
believe, was the first society of the kind in the southwestern district of the
State, or perhaps in any part of the State.

A better day was before the Baptists; and it came about in
the most unexpected way:

BAPTISTS OF LOUISIANA

During this gloomy period John, O’Quin was converted, joined the Meth¬
odists, and was licensed to preach, and even applied to the Conference for
ordination. But upon investigation he became convinced that the Baptist i 3
the Scriptural church. Desiring to be baptized he found no administrator in
the parish of St. Landry. He, therefore, went to New Orleans to find Elder
Peter W. Robert who had been living in the city since 1833, engaged in his
occupation as a tanner. Failing to find him, he returned and wrote him a
letter. Early in the year of 1841 Mr. Robert came to Bayou Rouge, now in
the parish of Avoyelles, at the request of John O’Quin and Addison G. Robert,
who wished to be baptized. On his arrival there he found a good state of
religious feeling. Several had lately joined the Methodists and others were
anxiously inquiring the way of life. He preached several sermons and bap¬
tized a number of persons, O’Quin and Robert among them. These were
constituted into a church; O’Quin began to preach, and in June the following
year was ordained by Archibald McClay, D.D., who was visiting the country,
Elihu Robinson and Thomas Rand, Jr., who had just come to the state.

From Bayou Rouge Mr. Robert came to Cheneyville, where he found the
church scattered and no meeting or discipline kept up. And in the course
of about three months he visited all the churches in the association except
Zion Hill, and found them all in the same condition, with one or two ex¬
ceptions. He continued to labor for two years as a missionary, during which
time he baptized about four hundred. Mr. Ford says: “From the time that
Elder Robert commenced preaching in this section it became apparent that
the churches were beginning to enjoy a season of refreshing. The members
who had left their first love began to repent and to do the first works, and the
feeling became so general that no one could be indifferent about their eternal
welfare.”

At the close of the first year it was found that two hundred and fifty-two
persons had been baptized within the year, most of them by Elder Robert.
The association, which had been suspended for several years, resumed her
meetings. The churches were revived and entered actively upon the missionary
work.

Until the year 1842, the churches east of the Mississippi
River continued under the fostering care of the Mississippi
Association. These churches had now become self-sustaining,
and as the old association was growing large and cumber :
some, it was deemed expedient to divide it. At the session
of the Mississippi Association, at Bluff Creek Church, East
Feliciana Parish, in the year 1842, several churches petitioned
for the privilege of forming a new association. The clerk was
directed to give such churches letters of dismission.

According to previous arrangement, a convention met
with Beulah Church, Washington Parish, on Saturday, No¬
vember 19, 1842. The purpose was to organize a new asso¬
ciation out of the churches in the eastern part of the Florida
parishes. The body took the name of the Eastern Louisiana
Baptist Association. Twenty-two churches, with a member¬
ship of 699, entered into the organization.

HISTORY OF

The spirit of the body was superb, as shown by the follow¬
ing resolutions:

Resolved ,—That the Association, appoint, annually, three of her members,
■who shall compose a board, whose duty it shall be to employ one or more
Baptist preachers, of good standing, zeal and activity, to labor within the
bounds of this Association; that the preachers thus employed be the authorized
agents of this Association, to solicit funds in the aid of this object, and that
each missionary report to the board every three months, and that the board
report to the Association at her annual meeting.

Resolved ,—That the churches and ministers belonging to this Association
be recommended to form Sunday schools in every church, and other practicable
places; and that they report annually the number of schools and scholars;
and, also, the number of books in each library.

Resolved ,—That it is especially the duty of every Baptist to inculcate and
promote a more careful and constant reading of the Holy Scriptures.

Resolved ,—That we feel deeply interested in the operations of the American
and Foreign Bible Society, and that we will heartily co-operate with it as far
as it is in our power.

Resolved ,—That the American Baptist Publication and Sunday School
Society richly deserves the attention and support of this Convention.

Simultaneously with the movement to organize the Eastern
Louisiana Baptist Association, some churches in the south¬
ern part of the State of Mississippi, with a few in the Florida
parishes of Louisiana, united in forming the Mississippi
River Baptist Association. In 1845 the First Church, New
Orleans, united with this association and remained in its
membership many years.

The first session met with the Bethel Baptist Church, in
Wilkerson County, Mississippi, October 20, 1843. Rev. H.
Wall was chosen moderator and A. W. Poole, clerk. There
were eight churches in this organization. There was an ag¬
gregate membership of 783, of which 481 were in Louisiana;
the remaining 302 were in Mississippi. The Association
became auxiliary to the Mississippi Baptist Convention.

The Committee on the State of Religion, at the second
session, reported that peace and harmony existed among the
churches. They appeared to be of the same mind. They
expressed an ardent desire for the prosperity of the Kingdom
of God and the salvation of sinners. They expressed a wil¬
lingness to aid in the missionary cause. The churches were
requested to hold regular prayer meetings, conduct Sunday
schools, circulate tracts and the books of the American Bap¬
tist Publication Society. The churches and ministers were

BAPTISTS OF LOUISIANA

also requested to be diligent to supply the Negroes in their
bounds with the gospel.

The Ouachita Association was, at its formation, chiefly
situated in the parishes of Ouachita, Caldwell, Catahoula, and
Franklin. It embraced all of the churches south of Monroe,
on both sides of the Ouachita River. These churches formed
a part of the Louisiana Association and later were in the
Concord Association. This territory was so large and the
number of churches so great, that in 1844 this new association
was formed. Asa Mercer was the moderator. He had then
been in the ministry for twenty-eight years and was fifty-two
years of age. In 1847 there were 15 churches and 403 mem¬
bers in the body.

The minutes of that year mention the closing address of
Thomas Meredith who had long been a laborer in that field.
He was a great Baptist and a democrat. He would ride from
10 to 30 miles to preach to his churches. He lived till he was
85. It was a fine contrast between the past and the present.
The minutes say:

He made a touching allusion to the present state of this section of the
country, compared with a few years back, when he, and our present moderator,
first visited it, then a wilderness with a few scattered inhabitants. Our ven¬
erable brethren Hill and Humble, who pioneered the way, stood upon the
threshold, whose voices are now hushed in death, and whose bodies sleep in
the silent tomb; but we trust their prayers are heard and answered. Already
have these hills become vocal with the praises of the Living God, and prayer
like incense ascends to the throne of heaven. Not only do we see a Church
here in the wilderness, but an association composed of those whom we trust
shall soon mingle their voices around the throne of God in praise to him.

The Grand Cane Baptist Association was located in the
parishes of Caddo and DeSoto; and it is, although reduced
in every way, one of the most efficient bodies in the state.
Bienville, as early as May, 1700, had ascended the Red River
to Natchitoches and founded a colony there seventeen years
before the settlement of New Orleans. The river above that
point was obstructed by the Great Raft. This raft was a
swampy expansion of the river, some 70 miles long by 20 or
30 broad, and separates the river into numerous creeks and
bayous. As long as the country was under the dominion
of the French nothing was done to clear the river of this
obstruction. When the Americans took possession Captain

HISTORY OF

Shreve was sent by Congress to perform this task, and at the
head of the free navigation Shreveport was founded.

An eminent Baptist preacher, John Bryce, was sent to
Shreveport as collector of customs and imports from Texas.
He was widely known in Virginia and Kentucky, both as a
lawyer and a minister; and was an orator of no mean ability.
He was in great favor with the people and crowds flocked to
hear him. He had a mind of high order, his delivery was
energetic and impassioned, his private life was characterized
by a deep-toned piety, and his zeal for the Master’s cause
was ardent.

At this time the Mexican government was offering large
inducements in the way of land grants to settle in the Prov¬
ince of Texas, and from the tide of emigration it was easy to
foresee the importance of Shreveport; and this, with the nat¬
ural advantages of the surrounding country, induced a rapid
settlement. Among these early emigrants there were a few
Baptists widely scattered, with no minister.

When Bryce arrived at Shreveport, he found the whole
country west of Red River destitute of Baptist preaching.
He assiduously attended to the duties of his office; but he
likewise found leisure to devote much of his time to preaching
in Shreveport and surrounding country. As the fruit of his
ministry the First Baptist Church of Shreveport was organized
March 18, 1845, with seven members. Immediately after the
organization Bryce was chosen pastor and served in this ca¬
pacity till 1850, when he returned to Kentucky.

For several years he labored alone. In 1845, on account
of the annexation of Texas to the United States, his office
expired. After this he devoted his entire time to the duties
of the ministry. Two years later two efficient ministers,
A. W. Jackson and Jesse Lee, came from Alabama to this
section. They first settled near Mansfield; and the latter in
DeSoto Parish, near Summer Grove. They at once actively
entered upon the duties of the ministry. The united labors
of these devout men were soon felt, and during the next two
years four churches were constituted.

BAPTISTS OF LOUISIANA

There were now five churches with an aggregate member¬
ship of 195. They were organized into the Grand Cane
Baptist Association December 21, 1845. As a basis of union
they adopted the New Hampshire Confession of Faith.

The Sabine Baptist Association was organized at the
Many Church, Sabine Parish, October 22, 1847. It adjourned
to meet with the Zion Hill Church the next year. But little
is known of the early history of the Baptists of this section.
It appears to be certain that the first preaching here was by
Rev. William Cook, of Mississippi, in 1824. He preached
from house to house, some were baptized, and in 1825 the
Zion Hill Church (Negrete) was formed. There were 9
churches in the organization, one of them in Texas, 15 bap¬
tisms reported, and a membership of 129.

The Red River Baptist Association was likewise an outshoot
of the Concord Association. That body at its meeting at
Saline Church, Bienville Parish, October, 1848, passed the
following resolutions:

Whereas, it is believed by this Association, that her territory is now too
large for all the churches to represent themselves conveniently in this body:

1st. Resolved, therefore, that the Association be divided, and that the line
of the division Be that dividing the parishes of Union and Claiborne, Jackson
and Bienville; allowing all of the churches to belong to and represent them¬
selves in the Old or New Association, as they may choose.

And Resolved further, that the churches east of the line described shall
retain the present name, constitution, records, &o.

2nd. Resolved, that the churches west of the line of division be requested
to meet by delegation on Friday, before the fourth Lord’s Day in November
next, in Bossier Parish, La., to arrange a new association.

In pursuance of these resolutions the convention met with
the Mount Zion Church, Bossier Parish, November 24, 1848,
and organized the Red River Baptist Association. Before the
division Concord had 25 churches with 1,120 communicants;
the Red River organized with 13 churches, and 496 members.

The Bayou Macon Baptist Association occupied the field
between the Ouachita and Mississippi rivers, along the stream
from which it takes it name. At a later date the churches
south of the railroad were formed into the Deer Creek Asso¬
ciation. The earliest churches were planted in Franklin
Parish, by the labors of Nathan M. Davis and J. P. Blake
from the Ouachita Association. The first church was or-

HISTORY OF

i <

ganized at Boueff Prairie. Joseph V. Leake labored in the
territory. He was a man of more than ordinary ability and
great zeal. It was largely through his influence that the asso¬
ciation was formed. The association was organized Novem¬
ber 29, 1855, with six churches and 184 members.

The construction of the Vicksburg and Monroe railroad
attracted attention to this fertile country, and hence there
was a large influx of population. The churches established
were largely increased, and new ones gathered.

The Central Baptist Association embraced the churches
in Winn and some in the neighboring parishes. It was or¬
ganized at Mars Hill, Winn Parish, October 21, 1859, out
of churches dismissed from Ouachita and Red River associa¬
tions. There were eight churches in the organization, with
157 members.

The North Louisiana Baptist Association was constituted
of churches situated chiefly in the northern part of Bossier
and Webster parishes and a few in the western part of Clai¬
borne. It was organized in 1860 out of churches from the
Red River Association.

The Calcasieu Baptist Association was situated chiefly in
the parish of the same name. Since this date two other
parishes have been formed out of this one; and likewise
two other associations, the Acadia and the Carey, have been
organized. The earlier churches were gathered by ministers
connected with the Louisiana Association; other churches
uniting with the body belonged to the Sabine. Their remote
situation from the usual places of meeting of these bodies,
made it inconvenient to attend, and although the churches
were few and feeble, they considered it best to unite in an
association of their own. This took place in 1860. They
were formed on the New Hampshire Confession of Faith.

In the year 1851 there were in the state 103 churches and
3,703 members; and in 1860 there were recorded 113 min¬
isters. This was no great showing for eighty years of faith¬
ful preaching. It did represent years of bitter toil and sacri¬
fice. The Baptists had begun with a feeble and scattered
constituency, unparalleled opposition and with but few min-

BAPTISTS OF LOUISIANA

isters. But through it all they had persevered and won a per¬
manent place for their churches under these discouraging
and hostile conditions.

The Powers of an Association

The churches looked upon associations with a jealous eye
and threw around them limitations, lest in any way they
should usurp authority over the churches. So the power of
the associations were carefully defined. The attitude of two
of the associations is here given.

The Sabine Association, organized in 1847, says:

1. The churches are independent and the association merely advisory, but
may withdraw fellowship from disorderly or heretical churches. 2. The duty
of the association is to preserve union and harmony among the churches, and to
diffuse the Gospel. 3. It is the privilege of all to contribute of their means
to benevolent uses, but giving or not giving shall be no bar to fellowship.

Rev. N. H. Bray, moderator of this association, in 1870,
wrote a letter on Church Sovereignty, which was adopted by
the association. It discussed many practical questions. The
following paragraph will give the general position of Baptists
on the authority of associations. Mr. Bray says:

An association is not a court of appeals, nor has it any authority ever in
a church; but by mutual consent of all parties may act as a council in cases
of trouble, and should so act when called on. The Church has but one law
to govern it and that is God’s written word, and the association cannot legally
make any law to govern a church; but should a church depart from or violate
the written law of Christ the association could and it would be her duty, to
advise the church, for the association is strictly an advisory body. Should
the church abuse or misuse her sovereign power by departing from the judg¬
ment of the association, she has the right to withdraw her fellowship from said
church after having kindly labored with the church and failed to reclaim her,
and it is without doubt the duty of the association, by her constitution, thus
to withdraw, for anything that would prohibit the reception of a church into
the association as a member, would certainly be sufficient cause to warrant
the association in withdrawing her fellowship from said church, but such a
church would still be sovereign so far as the association goes.

The Louisiana Association speaks of the ‘Towers of the
Association” as follows:

1. It shall be the business of the Association to provide for the general
union of the churches.

2. To keep up a friendly correspondence when convenient with these
associations of the same faith and order.

3. This association shall have no power to lord it over God’s heritage,
nor infringe upon any internal rights of the churches.

HISTORY OF

4. It shall be the duty of this association to give the churches the best
advice in its power in difficult matters; to inquire into any difficulties that
may exist between sister churches, and remove them if possible.

5. To admit any of the brethren of the ministry as assistants, but not give
them the privilege of voting.

6. This association shall have power to withdraw from any church in the
union which may be unsound in principle or immoral in practice, until re¬
claimed.

7. To appoint any person or persons, by and with their consent, to
transact any business which the association may deem necessary.

8. The association shall have power to adjourn to any time or place they
may think most proper.

9. The association shall be opened and closed with prayer.

It was the custom in all of the associations to have pre¬
pared a “circular letter.” These letters were frequently writ¬
ten with much care by some of the ablest preachers and were
widely read. Broadly speaking, the subjects selected were
either practical or doctrinal. Church discipline, baptism and
the Lord’s Supper, and election had a large place in these
circular letters. For much of the time there was no Baptist
newspaper printed in the state, a very few were read from
beyond the borders of the state, and so the circular letter
formed not only a means of communication but was most in¬
fluential in stabilizing and unifying the churches.

The meetings of the associations were hailed with delight.
They were occasions of social, spiritual, and intellectual fel¬
lowship. The place of meeting and the preacher of the
annual sermon were regarded as among the most important
matters brought before the body. The church entertaining
the association made the most elaborate preparations. Din¬
ner was served on the grounds, and neighbors for miles would
solicit guests to go home with them. It was no unusual thing
for a hospitable farmer to have forty or fifty guests in his
home. The country was sparsely settled, the churches at a
distance from each other, so people came from great dis¬
tances. Frequently some popular preacher would have a
line of appointments, preaching every night before he reached
the association. There was much preaching at the associa¬
tion. The sermons were rarely less than an hour in length.
Often two or three sermons would follow the first one. Some¬
times a few messengers would transact the business in the
meeting house, while some one would preach to the multitude

BAPTISTS OF LOUISIANA

at the stand in the woods. Most of the people came on horse¬
back, some in wagons, and many walked through the track¬
less forest. The order was usually good. The association
would last three days. When the time came for adjournment
usually the moderator or some aged minister would make
some remarks and end with a rousing exhortation. A song
was sung and amid tears of gladness and shouts of joy the
parting hand was extended. Amid many farewells the people
parted and returned to their respective abodes. Such was a
Baptist association of the old time.

CHAPTER VI

THE ARTICLES OF FAITH

The Philadelphia Confession the Model—The Louisiana Association—
Changes—The Confession in Bible Language—The Final Revision—The Con¬
cord Confession—The Eastern Louisiana—The Mississippi River Confession—
The New Hampshire Confession—The Modification—The Ouachita Confession
—The Red River Confession—These Likewise Modified.

Should all the forms which men devise
Assail my faith with treacherous art,

I’d call them vanity and lies
And bind the Bible to my heart.

All of the associations in Louisiana were organized upon
Articles of Faith. Most of the early confessions were mod¬
eled after the Philadelphia Confession and were extremely
Calvinistic. At a later date in some instances the New Hamp¬
shire Confession was used, though not without opposition.
The beliefs of the founders of the Baptist denomination in
this state are of vital interest. Some of the confessions are
here given.

The Louisiana Association, 1818, was constituted upon the
Articles of Faith of the Mississippi Association. These
articles are here given not only because they are the declara¬
tion of the oldest association in the state, but because they
greatly influenced the thinking of other Baptist bodies in the
state. These articles are as follows:

PREAMBLE

We, the churches of Jesus Christ, who have been regularly baptized upon
a profession of our faith, are convicted of the necessity of a combination of
churches for preserving a federal union among all the churches of the same
faith and order. We, therefore, do agree to unite and form ourselves into
an association upon the following principles:

[ 84 ]

BAPTISTS OF LOUISIANA

ARTICLES OF FAITH

1. We believe in one only true and living God, and that there are a trinity
of persons in the Godhead—the Father, the Son, and the Holy Ghost, the
same in essence, equal in power and glory.

2. We believe the Scriptures of the Old and New Testament were given
by inspiration of God, are of divine authority and the only rule of faith and
practice.

3. We believe in the fall of Adam; (the imputation of his sins to all hia
posterity); in the total depravity of human nature; and in man’s inability to
restore himself to the favor of God.

4. We believe in the everlasting love of God to his people; in the eternal,
unconditional election of a definite number of the human family to grace and
glory.

5. We believe that sinners are only justified in the sight of God by the
imputed righteousness of Jesus Christ, which is unto all and upon all that
believe.

6. We believe that all those who were chosen in Christ before the founda¬
tion of the world are in time effectually called, regenerated, converted and
sanctified, and are kept by the power of God through faith unto salvation.

7. We believe there is one mediator between God and Man, the Man
Christ Jesus who, by the satisfaction which he made to law and justice in
becoming an offering for sin, hath by his most precious blood redeemed the
elect from under the law, that they might be holy and without blame before
him in love.

8. We believe good works are the fruits of faith, and follow after justifica¬
tion, are evidences of a gracious state, and that it is the duty of all be¬
lievers to perform them from a principle of love.

9. We believe in the resurrection of the dead and a general judgment, and
that the happiness of the righteous and the punishment of the wicked will be
eternal.

ON GOSPEL ORDER

1. We believe that the visible church of Jesus Christ is a congregation of
faithful persons who have given themselves to the Lord, and to one another,
and have covenanted together to keep up a godly discipline agreeable to the
rules of the Gospel.

2. We believe that Jesus Christ is the head of the Church; the only law
giver; that the government is with the body—the church—and is equally the
right and privilege of each member thereof.

3. We believe that Baptism and the Lord’s Supper are Gospel ordinances
appointed by Jesus Christ, and are to be continued in the church.

4. We believe that baptism by immersion is the only Scripture mode, and
that believers are the only proper subjects.

5. We believe that none but regularly baptized church members have a
right to partake of the Lord’s Supper.

6. We believe it to be the duty and privilege of all believers to make a
public profession of their faith, to submit to baptism by immersion, and to
give themselves members of the visible church.

7. We believe it to be the duty of every regular organized church to
expel from her communion all disorderly members, who are immoral in their
lives, or that hold doctrines contrary to the Scriptures.

The meeting of the association, in 1823, ordered that the
words: “the imputation of his sin to all his posterity,” in
Article 3 of the Confession of Faith, be erased.

HISTORY OF

The Confession of Faith remained further unchanged till
1845. At that time some discontent arose in regard to the
Articles of Faith. The association recommended that the
churches should send up messengers prepared to vote upon
the same. It was further recommended that an examination
should be made of the Articles of Faith of the Mississippi
River Association.

A committee, appointed on the subject of an Abstract of
Faith, consisting of B. C. Robert, Peter Tanner, J. J. Simmons
and Basil Smith, reported in favor of a creed expressed in
Bible language. This report was brought about on account
of an agitation which had been going on in Baptist circles
in Louisiana since 1841. The movement was known as the
“Current Reformation,” or more generally as Campbellism.
There had been a violent denunciation of creeds and missions.
The Baptists claimed that the Bible alone was the rule of
faith; and the agitators took occasion to say that they stood
on original Baptist ground.

The Articles of Faith as submitted in Bible language were
as follows:

ABSTRACT OF FAITH
The Being of God

1. But to U9 there is but one God, the Father, of whom are all things and
we by him. 1 Cor. 8: 6.

2. For there are three that bear record in heaven, the Father, the Word
and the Holy Ghost, and these three are one. 1 John 5: 7.

The Holy Scriptures

1. All Scripture is given by inspiration of God, and is profitable for
doctrine, for reproof, for correction, for instruction in righteousness.

2. No prophecy of Scripture is of any private interpretation, for the
prophecy came not in olden time by the will of man; but holy men of old
wrote as they were moved by the Holy Ghost. 2 Peter 1: 20, 21.

The Depravity of Man

1. Therefore, as by one man sin entered into the world, and death by
sin, and so death passed upon all men that all have sinned. Rom. 5: 12.

2. And you hath he quickened who were dead in trespasses and in sins,
wherein in times past ye walked according to the course of this world, ac¬
cording to the prince of the power of the air, the spirit that now worketh in
the children of disobedience; among whom we all had our conversation in
times past, in the lusts of our flesh fulfilling the desires of the flesh and of
the mind, and were children of wrath even as others. Eph. 2: 1-3.

BAPTISTS OF LOUISIANA

3. Therefore by the deeds of the law shall no flesh be justified in his
sight, for by the law is the knowledge of sin. Rom. 3: 20.

Election

1. Elect according to the foreknowledge of God the Father, through sancti¬
fication of the Spirit unto obedience and the sprinkling of the blood of
Jesus Christ. 1 Peter 1: 2.

2. For by grace are ye saved, through faith; and that not of yourselves;
it is the gift of God; not of works lest any man should boast. For we are
his workmanship created in Christ Jesus unto good works, which God hath
before ordained that we should walk in them. Eph. 2: 8-10.

JuSTIFICATIQN

1. Being freely justified by his grace through the redemption that is in
Christ Jesus; whom God hath set forth to be a propitiation through faith
in his blood to declare his righteousness for the remission of sins that are
past through the forbearance of God. Rom. 3: 24, 25.

2. Therefore being justified by faith we have peace with God through
our Lord Jesus Christ. Rom. 5: 1.

Sanctification

1. Sanctify them through thy truth; thy word is truth. John 17: 17.

2. But we are bound to give thanks always unto God for you brethren,
beloved of the Lord, because God hath from the beginning chosen you to
salvation through sanctification of the Spirit and the belief of the truth. 2
Thess. 2: 13.

The Safety of the Church

1. My sheep hear my voice and I know them and they follow me; and
I give unto them eternal life; and they shall never perish, neither shall any
pluck them out of my hands. My Father which gave them me is greater than
all; and no man is able to pluck them out of my Father’s hand. John 10:
27-29.

2. For I am persuaded that neither death, noT life, nor angels, nor princi¬
palities, nor powers, nor things present, nor things to come, nor height, nor
depth, nor any other creature, shall be able to separate us from the love of
God which is in Christ Jesus our Lord. Rom. 8: 38, 39.

The Offices of Christ

1. For there is one God and one mediator between God and man, the man
Christ Jesus. 1 Tim. 2: 5.

2. But now hath he attained unto a more excellent ministry by how
much also he is the mediator of a better covenant which was established on
better promises. Heb. 8: 6.

Good Works

1. Ye shall know them by their fruits. Do men gather grapes of thorns or
figs of thistles? Even so every good tree bringeth forth good fruit; but a
corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil
fruit; neither can an evil tree bring forth good fruit. Every tree that bringeth
not forth good fruit is hewn down and cast into the fire. Matt. 2: 16-19.

HISTORY OF

Baptism

1. And he commanded the chariot to stand still, and they went down both
into the water, both Philip and the eunuch, and he baptized him. Acts 8: 38.

2. Let us draw near with a true heart in the full assurance of faith, having
our hearts sprinkled from an evil conscience and our bodies washed with pure
water.

Church Discipline

Moreover if thy brother trespass against thee, go and tell him his fault
between thee and him alone; and if he shall hear thee thou hast gained thy
brother, but if he will not hear thee, then take with thee one or two more,
that in the mouth of two or three witnesses every word may be established. And
if he neglect to hear them, tell it unto the church, but if he neglect to hear
the church let him be unto thee as a heathen man and a publican. Matt.
18: 15-17.

In the name of our Lord Jesus Christ, when ye are gathered together and
my Spirit with the power of our Lord Jesus Christ, to deliver such a one
unto Satan for the destruction of the flesh, that the spirit may be saved in the
day of Jesus Christ. 1 Cor. 5: 4, 5.

The Lord’s Supper

1. I have received of the Lord that which also I delivered unto you. That
the Lord Jesus, the same night in which he was betrayed, took bread, and
when he had given thanks, he broke it, and said, Take eat: this is my body,
which was broken for you, this do in remembrance of me. After the same
manner also he took the cup, when he had supped, saying, This cup is the new
testament in my blood. This do ye as often as ye drink it, in remembrance
of me. For as often as ye eat this bread and drink this cup, ye do show the
Lord’s death until he come.

Wherefore, whosoever shall eat this bread and drink this cup of the Lord
unworthily shall be guilty of the body and blood of the Lord. But let a man
examine himself and so let him eat of that bread and drink of that cup; for
he that eateth and drinketh unworthily, eateth and drinketh damnation to
himself, not discerning the Lord’s body. 1 Cor. 11: 23-29.

Resurrection

But now is Christ risen from the dead and become the first fruits of them
that slept. But every man in his own order. Christ the first fruits, afterwards
they that are Christ’s at his coming. 1 Cor. 15: 20-23.

For if we believe that Jesus died and rose again, even them also which
sleep in Jesus will God bring with him. 1 Thess. 14: 14.

Judgment

1. Because he hath appointed a day in the which he will judge the world
in righteousness by that man whom he had ordained; whereof he hath given
assurance unto all men in that he hath raised him from the dead. Acts 17: 31.

2. And I saw the dead, small and great, stand before God; and the books
were opened; and another book was opened which is the book of life; and
the dead were judged out of those things which were written in the books
according to their works. And the sea gave up the dead which were in it;
and death and hell delivered up the dead which were in them, and they were
judged every man according to their works. Rev. 20: 12, 13.

BAPTISTS OF LOUISIANA

However, in 1847, the Association rejected this Abstract
of Faith. The original articles were amended by an altera¬
tion of the 3rd and 4th, so as to read as follows:

3d. We believe in the fall of Adam and the inheritance of his sin by
all his posterity; in the total depravity of human nature and man’s inability
to restore himself to the favor of God.

4th. We believe in the everlasting love of God to his people, that he
chose them in Christ before the world began.

The Articles of Faith of the Concord Baptist Association,
1832, are as follows:

1. We believe in one only true and living God, and that he has re¬
vealed himself unto men under the characters of Father, Son, and Holy Ghost.

2. We believe the Scriptures of the Old and New Testaments were given
by inspiration of God and are of divine authority and the only rule of faith
and practice.

3. We believe in the fall of Adam, in the total depravity of the human
nature, and in man’s inability to restore himself to the favor of God.

4. We believe in the everlasting love of God to his people, in the doctrine
of election, and the perseverance of the saints in grace.

5. We believe that sinners are justified in the sight of God only by the
imputed righteousness of Christ, which is unto all and upon all who believe.

6. We believe that there is one mediator between God and man, the man
Christ Jesus, who gave himself a ransom for all, to be testified in due time,
and in becoming an offering for sin had perfected forever them that are
sanctified.

7. We believe that good works are the fruits of faith and follow after
justification, are evidences of a gracious state, and are performed by believers
from a principle of love.

8. We believe in the resurrection of the dead and a general judgment, and
that the happiness of the righteous and the punishment of the wicked will be
eternal.

GOSPEL ORDER

1. We believe that the visible church is a congregation of faithful persons,
who have given themselves to the Lord and to one another, by the will of
God, and have convenanted to keep up a godly discipline agreeable to the
rules of the gospel.

2. We believe that Jesus Christ is the head of the church and the only
law-giver; that the government is with the body of the church and is equally
the right and privilege of each member thereof.

3. We believe that Baptism, the Lord’s Supper and Washing the Saints*
Feet are Gospel ordinances appointed by Jesus Christ to be continued in the
church until his second coming.

4. We believe that believers are the only proper subjects; and immersion
the only Scriptural action of baptism; and the only legal administrators of
the ordinance are the regular ordained ministers of the gospel in full fellow¬
ship in and with the United Baptists.

5. We believe that none but regularly baptized church members have a
right to partake of the Lord’s Supper.

These articles were taken up article by article, discussed
and voted upon. They were adopted with entire unanimity.

HISTORY OF

The Articles of Faith of the Eastern Louisiana Baptist As¬
sociation, 1842, are as follows:

1. We believe in one Triune God, the Father, the Son, the Holy Ghost;
the same in essence, equal in power and glory.

2. We believe the Scriptures of the Old and New Testament were given
by inspiration of God, and are the only rule of faith and practice.

3. We believe in the fall of Adam from his original rectitude, in the
imputation of his sin to all his posterity, in the total depravity of human
nature, and man’s inability to restore himself to the favor of God.

4. We believe that God has loved his people with an everlasting love; that
he chose them in Christ before the foundation of the world, that he calleth
them with an effectual calling, and being justified alone through the righteous¬
ness of Christ imputed to them, they are kept by the power of God through
faith unto salvation.

5. We believe that good works are the fruits of faith and follow after
justification, and are evidences of a gracious state, and that all believers are
bound to obey every command of God from a principle of love.

7. We believe in the resurrection of the dead and a general judgment;
that the happiness of the righteous and the punishment of the wicked will be
everlasting.

GOSPEL ORDER

1. We believe that the visible Church of Christ is a congregation of
faithful persons who have given themselves to the Lord and to one another
by the will of God, and have covenanted to keep up a godly discipline agree¬
able to the Gospel.

2. We believe that Jesus Christ is the head of the Church, the only law¬
giver; that the government is in the church.

3. We believe that Baptism and the Lord’s Supper are Gospel ordinances
appointed by Jesus Christ, and are to be continued in the church until his
second coming.

4. We believe that the immersion of the body in water in the name of
the Father and the Son and the Holy Ghost, is the only Scriptural baptism
as taught by Christ and his Apostles.

5. We believe that none but regularly baptized church members who
live a holy life, have a right to partake of the Lord’s Supper.

6. We believe that it is the privilege and duty of all believers to make
a profession of their faith before submitting themselves as subjects of baptism
and as members of the visible Church.

7. We believe that it is the duty of every regular organized church to
expel from her communion all disorderly and immoral members, and who
hold doctrines contrary to the Scriptures.

There were likewise disturbances, in 1847, in this associa¬
tion on the subject of creeds. A committee was appointed to
confer with other associations but nothing appears to have
come of it.

The Articles of Faith of the Mississippi River Association,
1843, are as follows:

I. Of the Scriptures —We believe the Holy Bible was written by men
divinely inspired, and is a perfect treasure of heavenly instruction; that it
has God for its Author, salvation for its end, and truth without any mixture

BAPTISTS OF LOUISIANA

of error for its matter; that it reveals the principles by which God will judge
us, and therefore is and shall remain to the end of the world the true center
of Christian union; and the supreme standard by which all human conduct,
creeds, and opinions should be tried.

II. Of the True God —That there is one true and living God, whose name
is Jehovah, the maker and supreme ruler of heaven and earth, inexpressibly
glorious in holiness, worthy of all possible honor, confidence and love, re¬
vealed under the personal and relative distinctions of the Father, Son, and
Holy Ghost. Equal in every divine perfection and executing distinct but
harmonious offices in the great work of redemption.

III. Of the Fall of Man —That man was created in a state of holiness
under the law of his Maker; but by voluntary transgression fell from the
holy and happy state; in consequence of which all mankind are now sinners;
not by constraint but by choice, being by nature utterly void of that holiness
required by the law of God; wholly given to the gratification of the world, of
Satan, and of their own sinful passions; and therefore under just condemna¬
tion, to eternal ruin, without defense or excuse.

IV. Of the Way of Salvation —That the salvation of sinners is wholly of
grace through the mediatorial offices of the Son of God, who took upon Him
our nature, yet without sin, honored the law by his personal obedience and
made atonement for our sins by his death; being risen from the dead, He is
now enthroned in heaven, and uniting in his wonderful Person the tenderest
sympathies with divine perfections in every way qualified to be a suitable, com¬
passionate and all-sufficient Saviour.

V. Justification —That the great Gospel blessing which Christ of his ful¬
ness bestows on such as believe in Him, is justification; that justification con¬
sists in the pardon of sin and the promise of eternal life, on principles of
righteousness; that it is bestowed not in consideration of any works of
righteousness which we have done, but solely through his own redemption and
righteousness; that it brings us into a state of most blessed peace and favor
with God; and secures every other blessing needful for time and eternity.

VI. Of the Freeness of Salvation —That the blessings of salvation are
made free to all by the Gospel; that it is the immediate duty of all to accept
them by a cordial and obedient faith; that nothing prevents the greatest
sinner on earth, except his own voluntary refusal to submit to the Lord Jesus
Christ; which refusal will subject him to an aggravated condemnation.

VII. Of Grace in Regeneration —That, in order to be saved, we must be
regenerated, or born again; that regeneration consists in giving a holy dis¬
position to the mind, and is affected in a manner above our comprehensions or
calculations, by the power of the Holy Spirit, so as to secure our voluntary
obedience to the Gospel; and that the proper evidence is found in the holy
fruit which we bring forth to the glory of God.

VIII. Of God’s Purpose and Grace —That election is the gracious purpose
of God according to which he regenerates, sanctifies and saves sinners; that
being perfectly consistent with the free agency of man, it comprehends all
the means in connection with the end; that it is a most glorious display of
God’s sovereign goodness, being infinitely wise, holy and unchangeable; that
it utterly excludes boasting, and promotes humility, prayer, praise, trust in
God, and active imitation of his free mercy; that it encourages the use
of means in the highest degree; that it is ascertained by its effects in all
who believe the Gospel; is the foundation of Christian assurance; and that
to ascertain it with regard to ourselves, demands and deserves the utmost
diligence.

IX. Of the Perseverance of the Saints— That such only are real believers
as endure unto the end; that their persevering attachment to Christ is the
grand mark which distinguishes them from superficial professors; that a
special providence watches over their welfare; and that they are kept by the
power of God through faith unto salvation.

HISTORY OF

X. Harmony of the Law and the Gospel —That the law of God is the
eternal and unchangeable rule of his moral government; that it is holy, just
and good; and that the inability which the Scriptures ascribe to fallen men
to fulfill its precepts, arises entirely from their love of sin; to deliver them
from which, and to restore them through a mediator to unfeigned obedience
to the holy law, is one great end of the Gospel; and of the means of grace
connected with the visible church.

XI. Of the Gospel Church —That a visible church is a congregation of
baptized believers, associated by covenant in the faith and fellowship of the

Gospel, observing the ordinances of Christ, governed by his laws and ex¬

ercising the gifts, rights and privileges in them by his word; that its only
proper offices are bishops or pastors, and deacons, whose qualifications, claims
and duties, are defined in the Epistles to Timothy and Titus.

XII. Of Baptism and the Lord’s Supper —That Christian baptism is the

immersion of a believer in water in the name of the Father, Son and Spirit to
show forth in a solemn and beautiful emblem, our faith in a crucified, buried

and risen Saviour, with its purifying power; that it is a prerequisite to the

privilege of church relation, and to the Lord’s Supper, in which the mem¬
bers of the church by the use of bread and wine are to commemorate together
the dying love of Christ, preceded always by a solemn self-examination.

XIII. Of the Christian Sabbath —That the first day of the week is the
Lord’s Day or Christian Sabbath; and is to be kept sacred to religious pur¬
poses by abstaining from all secular labor and recreation; by the devout
observance of all the means of grace, both private and public, and by prepara¬
tion for the rest which remaineth for the people of God.

XIV. Of Civil Government —The civil government is of divine appoint¬
ment for the interest and good order of human society, and that magistrates
are to be prayed for, conscientiously honored and obeyed, except in things
opposed to the will of our Lord Jesus Christ, who is the only Lord of the
conscience, and the prince of the kings of the earth.

XV. Of the Righteous and Wicked —That there is a radical and essential
difference between the righteous and the wicked; that such as through faith
are justified in the name of the Lord Jesus, and sanctified by the Spirit of
God, are truly righteous in his esteem, while all such as continue in impeni¬
tence and unbelief, are in his sight wicked and under the curse; and this
distinction holds among men both in and after death.

XVI. That the End of the World is Approaching —That at the last day
Christ will descend from heaven to raise the dead from the grave to final
retribution; that a solemn separation will then take place; that the wicked
will be adjudged to endless punishment and the righteous to endless joy;
and that the judgment will fix forever the final state of men in heaven or
hell on principles of righteousness.

These articles were coined from the New Hampshire Con¬
fession of Faith, and differed in important particulars from
that of the neighboring associations, which were based upon
the Philadelphia Confession of Faith. At that time it was
customary to lay great stress upon the doctrines of predestina¬
tion and election. For a time the surrounding associations
hesitated to hold correspondence with this body. They also
failed to satisfy the constitutent churches. So that in 1846
an able committee was appointed, of which I. T. Hinton was

BAPTISTS OF LOUISIANA

chairman, to revise the articles. The articles as modified
were adopted October 24, 1846. They are as follows:

1. We believe in one Triune God, the Father, the Son, and the Holy
Ghost, the same in essence, equal in power and glory.

2. We believe the Scriptures of the Old and New Testament were given
by inspiration of God, and are the only rule of faith and practice.

3. We believe in the fall of Adam from his original rectitude, in the im¬
putation of his sin to all his posterity, in the total depravity of human nature,
in man’s inability to restore himself to the favor of God.

4. We believe that God has loved his people with an everlasting love,
that he chose them in Christ before the foundation of the world, that he calleth
them with a holy and effectual calling, and being justified alone through the
righteousness of Christ, imputed to them, they are kept by the power of God
through faith unto salvation.

5. We believe there is one mediator between God and man—Christ Jesu9,
who by the satisfaction made to the law and justice in becoming an offering
for sin, hath by his most precious blood redeemed the elect from under the
curse of the law, that they might be holy and without blame before him in love.

6. We believe that good works are the fruits of faith and follow after
justification, and are evidences of a gracious state; and that all believers are
bound to obey every command of God from a principle of love.

7. We believe in the resurrection of the dead and a general judgment,
that the happiness of the righteous and the punishment of the wicked will be
everlasting.

GOSPEL ORDER

1. We believe that the visible church of Christ is a congregation of
faithful persons who have given themselves to the Lord by the will of God
and have covenanted to keep up a godly discipline, agreeable to the Gospel.

2. We believe that Jesus Christ is the head of the church, the only law¬
giver; that the government is with the church.

3. We believe that baptism and the Lord’s Supper are gospel ordinances,

appointed by Jesus Christ, and are to be continued in the church until his
second coming. !

4. We believe that the immersion of the body in water in the name of the
Father, and of the Son, and of the Holy Ghost is the only Scriptural baptism,
as taught by Christ and his Apostles.

5. We believe that none but regularly baptized church members who
live a holy life, have a right to the Lord’s Supper.

6. We believe that it is the privilege and duty of all believers to make
a public profession of their faith by submitting themselves as subjects of
baptism, and as members of the visible Church.

7. We believe that it is the duty of every regularly organized Church to
expel from her communion all disorderly or immoral members, and who hold
doctrines contrary to the Scriptures.

The Ouachita Baptist Association, 1844, was organized on
Articles of Faith strongly Calvinistic. For several years the
following synopsis appeared on the title page of the minutes:

1. Three equal persons in the Godhead. 2. Eternal and personal election.
3. Original sin. 4. Particular redemption. 5. Free redemption by the
righteousness of Christ imputed. 6. The absolute necessity of the Spirit’s
operation. 7. Efficacious grace in regeneration. 8. The obligation of be-

HISTORY OF

lievers to attend to all the precepts of the Scriptures. 9. The final perseverance
of real believers. 10. The resurrection of the dead. 11. General judgment at
the last day. 12. The everlasting happiness of the righteous, and the everlast¬
ing misery of the impenitent. 13. The baptism of believers by immersion. 14.
The independence of the churches.

At a later date the association adopted the New Hampshire
Confession of Faith.

The Grand Cane Association, in 1847, on its organization,
adopted the New Hampshire Confession of Faith. The Cal-
caseau likewise adopted the same articles.

The Sabine Association, 1847, adopted the following brief

Articles of Faith:

1. The Trinity. 2. The Inspiration and Sufficiency of the Holy Scriptures.
3. The fall of Adam; the imputation of his sin to his posterity, the total
depravity of human nature, and man’s inability to recover himself. 4. The
election of a definite number; efficient calling, and justification through the
imputed righteousness of Christ, and the final perseverance of the saints.
5. Christ the one Mediator by whom the elect were redeemed. 6. The abso¬
lute and eternal purpose of God does not set aside the necessity of secondary
causes, but the means are a part of his decrees. These are made effectual
through the agency of the Holy Spirit. 7. Good works the fruits and evi¬
dence of faith. 8. The resurrection of the dead, the eternal happiness of
the righteous, and the everlasting misery of the wicked.

GOSPEL ORDER

1. Christ the head and only Taw-giver of the church; the government
with the body, the church. 2. The ordinaces, baptism and the Lord’s Sup¬
per, are to be continued until his second coming. 3. The action of baptism
is immersion; the subject a professed believer in Christ. 4. The supper re¬
stricted to the regular baptized members of the church. 5. Baptism the duty
and privilege of all believers. 6. The duty of the church to exclude from
her fellowship disorderly members and heretics.

But in 1853 the Association adopted the Abstract of Faith
known as the Union Articles. They are as follows:

Article 1 . We believe in one Triune God, the Father, Son and Holy
Ghost, the same in essence, equal in power and glory.

Art. 2. We believe the Scriptures of the Old and New Testament were
given by inspiration of God, and axe the only rule of faith and practice.

Art. 3. We believe in the fall of Adam from his original rectitude, in
the imputation of his sin to all his posterity; the total depravity of human
nature, and in man’s inability to restore himself to the favor of God.

Art. 4. We believe that God has loved his people with an everlasting
love; that he chose them in Christ before the foundation of the world; that
he calleth them with a holy and effectual calling, and being justified through
the righteousness of Christ imputed to them, they are kept by the power of
God through faith unto salvation.

Art. 5. We believe there is one mediator between God and man, the
man Christ Jesus, who by the satisfaction he made to the law, and to j’ustice
in becoming an offering f#r sin, hath by his most precious blood redeemed

BAPTISTS OF LOUISIANA 95

the elect from the curse of the law, that they might be holy and without
blame before him in love.

Art. 6. We believe that good works are the fruits of faith, and follow after
justification, and are evidences of a gracious state, and that all believers are
bound to obey every command of God from a principle of love.

Art. 7. We believe in the resurrection of the dead and a general judg¬
ment; that the happiness of the righteous and the punishment of the wicked
will be everlasting.

The following is the Abstract of Faith of the Red River
Association in 1848:

Article I

We believe that the Holy Scriptures of the Old and New Testaments are
the inspired word of God, constituting the only and sufficient rule of faith and
practice, by which any question of doctrine or discipline should be deter¬
mined. Ps. XIX, 7 10; Isa. VIII, 20; 2 Tim. HI, 15 17; 2 Pet. I, 21, etc.

Article II

We believe that there is only one living and true God. He is revealed to
us under the personal distinctions of Father, Son (or Word) and Holy Spirit;
but as one in divine essence; infinite in every natural and moral excellence.
See Deut. VI, 4; Isa. XLIV, 24; Ps. XXXIV, 8; John 1, 8; X, 15, 30; Rom.
IX, 5; 1 Tim. Ill, 16; Rev. 1, 8; John XIV, 26; XV, 26; Acts V, 3, 4; 1 Cor.
Ill, 16; XII, 11; Matt. XXVIII, 19, etc.

Article III

We believe that man was created holy, but by a wilful violation of the law
of his Maker, he fell into a state of sinfulness, and brought death upon his
race, who being by natural descent, in the unholy image of Adam, are chil¬
dren of wrath by nature, and without natural or spiritual power to live a
holy life and happy state. See Gen. I, 27, 28, 31; Eccl. VII, 29; Gen. II, 16,
17; III, 16; Rom. V, 12; Eph. II, 3; Rom. VII, 18; 1 John 1, 8; Jer. XVII,
9, 10.

Article IV

We believe that the only way of deliverance from sin and death, is by the
sacrifice of Jesus Christ, the Eternal Word, who offered himself without spot,
to God, having become incarnate, and suffered the just for the unjust, that
he might redeem us to God, by the sacrifice of himself. John I, 14; Luke I,
26, 35; Acts XIV, 12; Rom. Ill, 20, 26; John III, 16.

Article V

We believe that God has set forth his Son, to be the propitiation for the
sins of the whole world; and where the gospel is preached, it is the duty of all
men to repent and believe in Jesus Christ, that they may be saved; and if
they do not, their rejection of the gospel is occasioned by their love of sin,
and aversion to holiness. Rom. Ill, 26; John III, 16; John I, 14; 1 John II,
2; Acts XVII, 30.

Article VI

We believe that Election is the sovereign exercise of that eternal love, by
which God hath, according to his infinite wisdom, chosen his people in
Christ, before the World was; and had predestined them unto the adoption
of children, through sanctification of the spirit and belief of the truth; and
doth keep them, by his power through faith, unto salvation. See Isa. XLVI
9, 10; Eph. I,,4, 11; John III, 6, 8; 1 Pet. I, 2; Rom. VIII 29, 30; IX, 11; 2
Tim. 1, 9; 1 Pet. V, 8; 2 Thess. II, 13; 2 Tim. II, 10; Rev. XVII, 8, etc.

HISTORY OF

Article VII

We believe that there will be a resurrection of the just and the unjust;
that Christ will come to judge both the living and the dead. Then those who
shall have died, or are then living impenitent and unreconciled to God, shall
be sentenced to endless punishment, according to their works; and those
who shall have died, or are then living in a state of justification, through
Christ Jesus, shall be completely delivered from the dominion of sin, and
adjudged to endless happiness in heaven. See John V, 28, 29; 2 Cor. V, 10;
Rev. XX, 12, 13; 1 Thess. IV, 14, 18.

Article VIII

We believe that a Christian Church is a congregation of baptized believers,
who meet statedly, and have covenanted together to maintain the ordinances,
discharge the duties, and enjoy the privileges set forth in the New Testament,
as appertaining to the Church of God. See 1 Cor. I, 2; Rev. II, 7; Acts II,
41, 42; 2 Cor. I. 1; Gal. I. 1, 2; Rom. XVI. 3, 4, 5.

Article IX

We believe that the baptism of believers in the name of the Father, and
of the Son and of the Holy Ghost, is a positive institution of Jesus Christ; and
is only validly performed, when the whole body is immersed in water, by an
authorized administrator in good standing with an orderly church. See Matt.
XXVIII. 18, 20; Mark XVI. 16; Acts II. 38, 41; VIII. 36; X. 47, 48; Col.
II. 12; Rom. VI. 3, 4.

Article X

We believe that the Lord’s Supper is a positive institution of Jesus Christ,
enjoined on all baptized believers, who are in fellowship with each other, and
members of an orderly church; and that such Christians should commune to¬
gether at the Lord’s table, and such only. See Matt. XXVI. 26-28; 1 Cor.
IX. 23-26, etc.

Article XI

We believe that each Christian church has the right to receive into her
body those persons who give satisfactory evidence of repentance towards God
and faith in Jesus Christ, and willingly submit to baptism, or bear sufficient
evidence of having been regularly baptized. See Matt. XVI, 19; Acts II, 41,
43, 46, 47; 1 Cor. III. 11-17; Eph. II. 19-22.

Article XII

We believe that the first day of each week should be observed as the
Christian Sabbath, a day of rest from common labor or worldly business, and
devoted to religious duties. See Luke IV. 16; Acts XIII. 14-16; Col. II. 16,
17; Luke XXIV. 1-6; Acts XX. 7, etc.

The Bayou Macon Association, 1855, adopted articles
strongly Calvinistic and embraced the following points:

1. The inspiration and sufficiency of the Holy Scriptures. 2. The fall
of man and his inability in his natural state to recover himself. 3. The
atonement. 4. Redemption through Christ alone. 5. Election. 6. Resur¬
rection. 7. A church—a congregation of baptized believers. 8. Baptism
the immersion of a believer by a qualified administrator, duly authorized by
an orderly church. 9. The Lord’s Supper commemorative and restricted to
baptized believers in fellowship with each other. 10. The independence of the
churches. 11. The first day of the week, the Christian Sabbath.

BAPTISTS OF LOUISIANA

At a later date, the Articles of Faith were greatly modi¬
fied. They are now recorded in the following form:

Article 1 . We believe in one Divine God, the Father, Son and Holy
Ghost, the same in essence, equal in power and glory.

Art. 2. We believe the Scriptures of the Old and New Testaments were
given by the inspiration of God, and are the only rule of faith and practice.

Art. 3. We believe in the fall of Adam from his original rectitude, in
the imputation of his sin to all his posterity; the total depravity of human
nature, and in Man’s inability to restore himself to the favor of God.

Art. 4. We believe that God has loved his people with an everlasting love;
that he chose them in Christ before the foundation of the world; that he
calleth them with a holy and effectual calling, and being justified through
the righteousness of Christ, imputed to them, they are kept by the power of
God, through faith unto salvation.

Art. 5. We believe there is one Mediator between God and man, the man
Christ Jesus, who by the satisfaction he made to the law, and to justice in
becoming an offering of sin, hath by his most precious blood, redeemed the
elect from the curse of the law, that they might be holy, and without blame
before him in love.

Art. 6. We believe that good works are the fruits of faith, and follow
after justification, are evidences of a Gracious State, and that all believers
are bound to obey every command of God from a principle of love.

Art. 7. We believe in the resurrection of the dead and general judgment;
that the happiness of the righteous and the punishment of the wicked will
be everlasting.

CHAPTER VII

AN AGE OF SCHISM

The Want of Unity—A Missionary Period—The Reaction—Extreme Cal¬
vinism—Parkerism—A Period of Declension—The Natalbany Church—Thomas
Meredith—John Hill—Ouachita Association—Thomas J. Humble—Alexander
Campbell and the “Current Reformation”—James A. Raynoldson—The Cheney-
ville Church—Action of the Louisiana Association—A Gloomy Picture.

Let no man deceive you with vain words.— Paul.

The Baptists of Louisiana from the year 1830 to 1850
had no common rallying place. They were a feeble people,
settled in a new country, opposed by enemies, despised on
account of their doctrines and they had among them not
one minister of commanding influence. While their min¬
isters were pious and earnest men, they were not highly
educated. There was no central convention where they could
meet and talk over their affairs and reach unity of action.
As yet they had no newspaper through which they could ex¬
press their views. Most of all they needed unity of purpose;
and that was the one thing they did not have.

The churches had been organized as the result of the mis¬
sionary endeavor of Mississippi Baptists. Faithful men had
risked their lives to plant the gospel in this wilderness. The
early churches, in Louisiana, in their planting had accepted
the missionary idea. The early meetings of the associations
discussed the ways and means to better evangelize the coun¬
try and sent out missionaries to forward this purpose. The
appeals of Luther Rice and Adoniram Judson were gladly
received, read in the meetings, and monies were collected
for foreign missions. For all of these statements there is the
most abundant proof. In the early planting of the churches
there was no perceptible opposition to missionary work in
Louisiana.

[ 98 ]

BAPTISTS OF LOUISIANA

But about the year 1835, in reality it began somewhat
previous to this date, there was a reaction which set in against
missionary efforts. It partly grew out of some of the con¬
ditions mentioned above. It was accelerated by the intense
preaching by the pastors of the doctrines of election and
predestination, almost, in many instances, to the exclusion
of every other topic. The Confessions of Faith adopted up
to this date were Calvinistic of a pronounced type. When
later some of the associations adopted the New Hampshire
Confession, it was looked upon as not orthodox. In some
instances the Confession was modified; and in other instances
the association abandoned the New Hampshire Confession
entirely. In many instances the preaching assumed an An-
tinomian form; and no place was left for human endeavor.
Along with this there were some preachers who, for various
reasons, were disgruntled. They had not received the recog¬
nition they felt that they deserved; or they did not receive
the missionary appointments they felt that was their due. So
it was only a step to an anti-missionary opposition; and they
took that step.

At this juncture there arose two movements, in the state,
opposed to missionary, educational, and Sunday-school op¬
erations. The extreme Calvinistic movement bordered on
fatalism, and was known as Parkerism, or the Two-seed doc¬
trine, and finally developed into what is called “Hardshell-
ism.” It was a strange and intricate doctrine. It was a
non-progressive age which discussed the intricate mysteries
of free will and the sovereignty of God. Practical Christian¬
ity was discounted.

This anti-missionary movement had a curious beginning.
Account has already been taken in these pages of the visit
of Samuel J. Mills to New Orleans and the report that he
made on conditions in this country. This was the man who
was the leading spirit in organizing the celebrated Haystack
Prayer Meeting at Williams College. It was from this prayer
meeting that Adoniram Judson became the missionary to
India. Mr. Mills, with a companion, was on a missionary
tour through Ohio, Kentucky, Tennessee, and the Natchez

100

HISTORY OF

settlement to New Orleans. While in Kentucky he went
sixty miles out of his way to visit John Taylor. Taylor was
a man of great influence and had been of much service in
building the early churches in that state; but he was a man
of limited education and high prejudices. He speaks of his
visitors as “respectable looking young men, well-informed,
and zealous in the cause in which they are employed. ... I
have no doubt these young men meant friendship to me and
to preachers in general.”

The two young missionaries were, however, unfortunate
enough to arouse Mr. Taylor’s prejudices by trying to show
him that for a pastor to secure missionary contributions
meant an increased liberality all along the line, and especi¬
ally in regard to pastoral support. “They became quite im¬
patient with my indolence, assuring me if I would only stir
up the people to missions and Bible society matters, I should
find a great change in money affairs in favor of the preachers;
urging by questions like this: ‘Do you not know that when
sponges are once opened they will always run? Only,’ said
they, ‘get the people in the habit of giving their money for
any religious use, and they will continue to appropriate for
all sacred purposes’.”

Mr. Taylor comments: “Surely it will not be thought un¬
charitable to say that I did begin strongly to smell the New
England Rat” As a result he wrote the first of the books
in the anti-mission schism.

It was Daniel Parker, however, who was the originator
of the system. He was an enigma; and his system was a
strange rehash of the old Gnostic philosophy. John M.
Peck, who knew him well, describes him in the following
language:

Mr. Parker is one of those singular and extraordinary beings whom Divine
Providence permits to arise as a scourge to his church, and as a stumbling-
block in the way of religious effort. Raised on the frontier of Georgia (by
others he is spoken of as a native of Virginia) without education, uncouth in
manner, slovenly in dress, diminutive in person, unprepossessing in appearance,
with shriveled features and a small piercing eye, few men for a series of
years have exercised a wider influence on the lower and less educated of
frontier people. With a zeal and enthusiasm bordering on insanity, firmness
that amounted to obstinacy, and perseverance that would have done honor to
a good cause, Daniel Parker exerted himself to the utmost to induce churches

BAPTISTS OF LOUISIANA 101

to declare non-fellowship with all Baptists who united themselves with any of
the benevolent (or, as he called them, “new fangled”) societies.

His mind, we are told, was of a singular and original sort. In doctrine he
wa9 antinomian. He believed himself inspired, and so persuaded others.
“Repeatedly have we heard him when his mind seemed to soar above its own
powers, and he would discourse for a few moments on the divine attributes,
or on some devotional subject, with such brilliancy of thought and correctness
of language as would astonish men of education and talents. Then again,
it would seem as if he were perfectly bewildered in a maze of abstruse sub¬
tleties. (Smith, A History of the Baptists in the Western States East of
the River, p. 123.)

It was a period of great declension in religion; and these
disturbing questions fell like a blight upon the churches. It
was a good time for heresy to crop in. The state of things
was well described in a resolution passed in the Mississippi
Association at its session, in 1833. The resolution is as
follows:

Resolved, that this Association, feeling deeply sensible of the lamentable
declension of religion in our churches throughout their borders, and the violent
spirit of political strife and commotion, threatening the peace and safety of
our beloved country and the fearful march of the cholera, and other wasting
pestilences abroad in the land, and the more fearful and general prevalence
of vice and dissipation, threatening to swallow up our rising generation in
the vortex of misery, shame, and eternal ruin, recommend all the churches in
our connection to set apart from all worldly cares the Friday before the fourth
Lord’s Day in November next, for solemn fasting and prayer to Almighty
God, to interpose his gracious and powerful arm, in reviving the churches with
the pouring out of his spirit and grace upon them, and exercise a paternal
influence and care over the destiny of the nation, in restraining the spirit of
violence and causing the pestilence to depart from the land, and granting to
the youth of this age the influence and exercise of his truth and grace, to
qualify them for usefulness here, and everlasting happiness hereafter.

And this accurately describes the condition of things
throughout the country.

It is not surprising that, in 1833, it was reported to the
association that the Natalbany church had imbued the Two-
seed doctrine and was excluded from the association for
heresy. This was the first church in Louisiana that was lost
on this account from the denomination. The association on
this defection of the Natalbany church took occasion to re¬
affirm its faith in home and foreign missions. The resolution
following the exclusion of the church is as follows:

RESOLVED, that this Association recommend the churches of her union,
to take into view the blessing of God on foreign and home missionary labors;
that each individual should instruct himself by a liberal and prayerful zeal,
to send the gospel to every human being, for it is God’s method by which he
will give to his Son the heathen for his inheritance and the remotest parts of
the earth for his possession.

102

HISTORY OF

The leader of the anti-mission movement was Thomas
Meredith. He was bom in Mississippi, in 1802, and came
with Henry Humble into Louisiana. He was ordained by
the Bethel Church, Caldwell Parish, February 22, 1834. He
was a man of natural ability, and possessed pulpit powers
of a high order. He often wrote the circular letter for the
association. These letters showed vigor and depth of thought.
He became, however, deeply prejudiced against missionary
operations.

Meredith was joined in this movement by John Hill. Hill
had been a missionary of the Ouachita Association, and in
the minutes of that association for the year 1837 the follow¬
ing resolution appears:

Whereas, Brother John Hill, having travelled and preached last year, on
motion,

Resolved, That the Treasurer is hereby directed to present him with twenty
dollars.

The association, in the year 1846, passed the following
resolution:

Resolved, That each church composing this body be requested to send up
contributions to the next association, to support one or more ministering
brethren to preach in the destitute parts of our section of the country.

The attempt to carry out this resolution caused a storm;
and aroused the anti-missionary feeling in some of the
churches. At the next meeting of the association, in order
to preserve peace and union among the churches, the request
was made that the resolution be not complied with. But in
1848 the association went still further in the interest of
peace. The effort was to allay the spirit of division. To
that end the following resolution was passed:

It shall be the inalienable right of each convocation of the association, of
each church composing her body, and every member of the same, to con¬
tribute for benevolent purposes, or withhold, according to their several views,
and the right shall never be challenged in the association. Any motion to
the contrary shall be ruled out of order by the Moderator as being unconstitu¬
tional.

It is fortunate that there was an eye witness of these events
who was competent to speak. This was Thomas J. Hum¬
ble. Three generations of the family labored in the associa¬
tion. He was bom and ordained within the bounds of the

BAPTISTS OF LOUISIANA

103

association; and served the body as clerk and moderator. He
served sixty-two years as a Baptist minister, and died in
September, 1914. He had given the mission question a
thorough study. He mentions the first ministers of the asso¬
ciation by name. “These ministers were very zealous,”
says he, “and I love them for their work, but they were anti¬
mission in their preaching, so far as what emanated from the
pulpit; and in the introduction of ministers emigrating to
this country, favoring pastoral support and missions, their
hitherto quiet and peace was broken up, similar to that of
the Jews at the time of the advent of our Saviour, and in¬
stead of the Truth being well received, it brought disorder
and confusion, which resulted in a division, some churches
drawing off abruptly from the association; while others di¬
vided, and made two of one, and husband and wife sepa¬
rated in their church relations.”

“Their mark in the history,” he continues, “was made in
the years 1849 and ’50. While these pioneer ministers were
classed as above stated, a majority of them were in senti¬
ment, missionaries; but for lack of nerve, encouragement, or
faith, did not speak out against the known, uncompromising
opposition to the last command of our Saviour: ‘Go teach,’
etc. They thereby became party to the do-nothing condition
of the churches, which is now so much complained of every¬
where. Since that time that association has enjoyed seasons
of much promise, and suffered times of great dearth, some¬
times working with the State Convention, and again, discon¬
nected. Having spent thirty years of my Christian life and
labors with that body, I can speak, I think, truthfully, and
say that the great trouble has been a lack of earnest and
faithful preaching and teaching, by the pastors to the
churches over which God has made them overseers.” (The
Baptist Record , February 5, 1885.)

The matter finally culminated at the meeting of the asso¬
ciation in 1850. The Mount Pleasant Church asked for a
letter of dismission. After a good deal of wrangling Thomas
Meredith announced that the church was no longer a member

104

HISTORY OF

of the Ouachita Association. A convention was called by
Meredith and those who sympathized with him, which met
at Pilgrim’s Rest Church, September 10, 1851, and formed
an anti-mission association. Article 4 of their constitution
explained the point of dissent as follows:

The association disclaims all connection whatever with any modern mis¬
sionary or society, whatsoever name called, which without any authority of
Scriptures, claims to be auxiliary to the church of God; nor will it knowingly
correspond with or receive correspondence from any association that holds such
things in fellowship.

There was an immediate improvement in the condition of
the Ouachita Association. Previous to this date the com¬
plaint of coldness throughout the association had been gen¬
eral. But in 1857 the clerk remarks:

There has been a marked improvement in the missionary cause, since
our last annual session, as the amount sent up to the Louisiana Baptist State
Convention, and the freeness with which each delegate contributed, gives
evidence of greater improvement in the future.

This anti-mission association did not prosper; and finally
it became extinct. Thomas Meredith returned from his wan¬
derings, joined the Palestine Association, accepted the Arti¬
cles of Faith, and died at a ripe old age. The disruption had
caused, however, untold harm.

The second movement was that of Alexander Campbell,
called by its adherents “The Current Reformation” but more
generally known as “Campbellism.” The reaction was from
a dead Antinomianism to a spiritless ritualism, equally fatal
to vital godliness. Two causes operated to produce this re¬
action. The doctrines of grace had been formulated in such
ill-chosen terms as to present a one-sided view of the plan
of redemption, and to bring into disrepute these doctrines,
always distasteful to the carnal mind. The Methodists took
advantage of the inactivity of the Baptists, and industriously
propagated their doctrinal views so that the public mind
became largely Arminianized.

The leader of this movement appears to have been James
A. Raynoldson who was the first missionary to New Orleans.
Preachers of that faith, McCall and some others, had come
from Kentucky to assist him in the spread of “the ancient

BAPTISTS OF LOUISIANA

105

gospel. ’ President Shannon, who had charge of the state
university, was also of that faith. Rev. A. J. Spencer was
swept off of his feet; but he repented of his course and, in
a letter addressed to the Jackson Church March 31, 1838, he
confesses his fault. He afterwards became a most useful
minister.

The Mississippi Association had, in 1833, already de¬
clared as follows:

RESOLVED, unanimously, that this Association discountenances and will
not fellowship, or knowingly commune, with any church or individual member
who holds the doctrines or dogmas held by the Christian Baptists, alias, the
Campbellites; and also, those held by Elder Parker, alias, the two-seed doc¬
trine, so far as relates to the eternal existence of the devil, and his being
literally the father of a certain portion of the human family.

This was evidently aimed at Raynoldson; but in 1835 the
association took definite action, as follows:

Whereas it is represented to this Association, on good authority, that
J. A. Raynoldson, formerly known as a regular Baptist preacher among us,
has embraced views contrary to those held by us; therefore, resolved, that he
no longer be considered as one of our order.

The Cheneyville church was divided; and other churches
more or less disturbed. The movement caused much excite¬
ment and many defections. It was claimed that these preach¬
ers would go under the guise of Baptists and clandestinely
mislead many persons. Such was the action of the Louisiana
Association, in 1842, when that venerable body declared:

Whereas, there are certain persons going about through the State and the
United States calling themselves Christians who practice immersion and fre¬
quently impose upon the community for Baptist preachers, but do not hold to
Baptist doctrines.

Therefore be it resolved that all the Baptist churches in the State and
United States are especially requested to record the names of their preach¬
ing brethren in good standing, in the minutes of their associations, and that
they request their ministers to carry with them a copy of such minutes as the
best evidence of their standing, and that we recommend to all the churches
to watch with scrutinous care all ministers who may neglect or refuse to do so.

The Sabine Association, as late as 1869, made the same
complaint; and took the following action:

Whereas, Certain men calling themselves Christian ministers, or who are
commonly known as Campbellites, are going through some parts of the asso¬
ciation and drawing some of our members into the belief that there is no
material difference in their doctrines and those of the Missionary Baptists,
thereby creating confusion.

106

HISTORY OF

Resolved, That this association recommend all our churches and ministers
to refuse to recognize them or their followers as Baptists, and cannot be Bap¬
tists, since they deny essential truths of the Bible, and consider that they are
regenerated in the act of baptism in water of any who say: “I believe that
Jesus the Nazarene is the Messiah,” and they are otherwise unsound in the
faith.

The associations declared against receiving their baptisms.
The Concord Association, in 1855, received and considered
the following query: “Is it consistent with the principles of
the gospel, for Baptist churches to receive members from the
Campbellite societies, without rebaptizing them?” The an¬
swer was: “It is not.”

The Sabine Association had already, in 1852, received
and answered the following query:

Is it according to Gospel order to receive Campbellites into the full fel¬
lowship of a Baptist church without rebaptism? Answer: As we have been
acquainted with those known as Campbellites or Christian Baptists, who deny
the operation of the Holy Spirit on man in the regeneration; that there is no
such thing as Christian experience, as held by the Baptists, and that without
Baptism it is impossible for any to be saved; and who were in the habit of
baptizing all who would consent, without evidence that they professed the
truth as it is in Christ.

Therefore we do not believe it would be in Gospel order to receive Camp¬
bellites into the membership of a Baptist church in any other than the ordinary
way of receiving members, viz.: by experience and baptism.

The result of these agitations and defections was deadness
in all of the churches. This complaint was well nigh uni¬
versal. In order that a true picture of the time may be por¬
trayed two examples are here given. The Louisiana Associa¬
tion, in 1849, in its report on the state of the churches, says:

We deem it unnecessary to enter into details upon this subject, as the
letters from the different churches show a lamentable uniformity in their
present condition. There prevails throughout the association a want of in¬
terest distressing to think of. All energy, devotion and zeal seem to have
departed altogether, or to have been merged into the avocations of life. While
our ears are occasionally greeted by the tidings of the extension of the Re¬
deemer’s kingdom in other portions of the “Sunny South” there reigns within
the bounds of our association the inactivity of death. True, some two or three
churches report a small increase, but the number baptized in the churches
represented, during the associational year, is so small that it is sufficient to
arouse every church and every member from their lethargy and awaken the
dread apprehension that the candlesticks may be removed.

This was no mere jeremiad. It was written and presented
to the association by B. C. Robert, one of the most intelligent
ministers in the state. The report in the year 1853 was
equally disturbing. That report says:

BAPTISTS OF LOUISIANA 107

From the tenor of the letters from the several churches, the painful fact
is too obvious that dearth and coldness prevail. . . . From reading the letters
your committee observes that the pastoral office is a thing almost unknown
among us. Not a single preacher is fully sustained, so as to devote his time
wholly to ministrations of the word. Only four churches mention their
Sunday schools. Only two have preaching oftener than once a month.

In view of the deplorable condition of the churches, the association recom¬
mends the brethren to meet regularly on the Lord’s Day at their respective
places of worship, whether they have preaching or not, for the reading of the
Scriptures, for prayer and praise; that they labor to obtain pastors, and con¬
tribute to their support in whole or in part as the Lord may prosper them.

This was indeed a gloomy picture. The trend of things,
however, from this date was greatly improved. The Baptist
forces were consolidated, the Louisiana Baptist State Conven¬
tion had been organized, a newspaper was established, and
a better feeling was everywhere manifested.

CHAPTER VIII

THE BAPTIST STATE CONVENTION OF LOUISIANA

The State Convention an Independent Movement—Informal Meeting at Mt.
Lebanon, 1847—The Officers—James Scarborough—Dr. B. Egan—The Consti¬
tution—J. Q. Burnett, General Agent—Missionary Work Over a Broad Field—
Action of the Red River Association—The Spirit of Liberty—Numbers Before
the Civil War—Historical Table.

Louisiana’s vast dominion,

From the Northland to the Sea,

Hath she given to the Union,

Now reserving only thee;

Keeping for thyself the garden
Where all golden glories smile,

Where the fertile fields are richer,

Than the valleys of the Nile.

— A. J. Holt.

The organization of the Baptist State Convention was a
forward movement of the greatest importance. It did not
appear to originate in one of the associations, but rather was
the outcome of the counsels of some persons interested in
missions and education. The evident purpose was to unify
the brotherhood; and to consolidate their thinking upon lines
of progress and development. Prior to this date a strict
communion convention was agitated in the Louisiana As¬
sociation; but the movement came to nothing. An in¬
formal meeting was held in Mt. Lebanon in 1847, of which
no minutes were kept. But the following year a number of
brethren, principally belonging to Concord and Red River
Associations, according to appointment, met for deliberation
in the town of Mt. Lebanon on the first Saturday in Decem¬
ber, 1848. After an appropriate sermon, the meeting was
organized by calling Elder James Scarborough to the chair,
and appointing W. W. Crawford, secretary. Resolutions
were passed expressing the views of those present as to the

[ 108 ]

BAPTISTS OF LOUISIANA

109

necessity for union and co-operation in the great work of
sending the gospel to the destitute. A constitution and rules
of order were adopted, and the body permanently organized
under the name of the “Baptist State Convention of North
Louisiana.” After a few sessions the word “North” was
dropped, because it was felt that the Convention should serve
the entire state.

The officers chosen were: Rev. James Scarborough, presi¬
dent; Rev. Obadiah Dodson and J. Q. Burnett, vice-presi¬
dents; W. W. Crawford, recording secretary; W. B. Protho,
corresponding secretary; and M. Ardis, treasurer. There
were thirteen persons who entered into the constitution of the
body. There was George W. Bains, recently from Arkansas,
new pastor of the Mt. Lebanon Church. He was a man of
great ability and did much to indoctrinate the people. He
served as moderator of the Red River Association. “He is
remarkable for his modesty,” says one who knew him well,
“humility, firmness, comprehensiveness of mind, as well as
depth of profundity, clearness of conception, boldness in the
advocacy of his convictions, and withal prayerfulness and
gentleness.”

James Scarborough, the first president, was long a mis¬
sionary, but afterwards removed to Texas and departed from
the faith. Obadiah Dodson was born in Virginia January 5,
1792; and was the first missionary of the Louisiana Conven¬
tion. Most of his ministerial life was spent in Tennessee.
He died on his plantation, after a short illness, of congestion
of the brain, in De Soto parish, August 4, 1854. J. Q. Bur¬
nett was born in Edgefield district, South Carolina. He was
one of the founders of Rehoboth church, Mt. Lebanon; or¬
dained March 22, 1846; was a most zealous minister; and
often served as clerk and moderator of the Red River Asso¬
ciation. M. Ardis was from South Carolina. Dr. B. Egan
was a finely educated and distinguished physician of Mt.
Lebanon and one of the founders of the university there. W.
W. Crawford was from Pennsylvania and was baptized by
Bains into the fellowship of the Mt. Lebanon church. He
was for several years pastor at Evergreen. The others of

110

HISTORY OF

this honorable company were: W. B. D. Edins, E. Hardy,
T. D. Pitts, Jeremiah Burnett, W. B. Prothro and James Can-
field. These thirteen deserve honor and praise.

It may be of interest to note the provisions of the Consti¬
tution of the Convention, which are as follows:

Article 1. This body shall be called the Baptist State Convention of
Louisiana.

Art. 2. Each Baptist Church or Association and Baptist Auxiliary So¬
cieties, shall be entitled to one delegate for every five dollars contributed an¬
nually to the funds of the Convention, and the sum of two dollars and fifty
cents contributed annually, shall entitle members in good standing with a
Baptist church, to a seat in this body; and the sum of fifty dollars con¬
tributed by a member of a Baptist church, in good standing, shall entitle
mm or her to life membership in the Convention.

Art. 3. The objects of this Convention shall be Missionary and Educa¬
tional; to promote harmony of feeling and concert of action in adopting and
carrying into efficient operation such measures as may best promote the in¬
terests of the Redeemer s Kingdom in our own State, and the regions beyond

Art. 4. This Convention disdains all right to exercise any authority
whatever over any Church or Association, hereby declaring that every church

m its proper sphere, is independent, and accountable to no man, or body of
men, on earth. ’ 3

Art. 5. This Convention shall have power to engage the services of
Missionaries, and transact any other business necessary to carry out her
constitutional objects. 7

6 ' Ti hlS C ° n l ent T ® ha11 have power t0 correspond by letter and
delegation with any other Missionary body she may choose.

Art 7. This Convention shall annually elect a President, two Vice Presi¬
dents, Corresponding secretary, Recording Secretary, Treasurer and Assistant

Botrd U Tnv a fi d fift f een i Direc , to b 8 ’ by ballot ’ who sha11 compose the Executive
Board any five of whom shall constitute a quorum. The Executive Board

f nrk filTtn al bus . lnes . s dunng tbe r , ecess of the Convention, disburse the
. ,. 8 ’ . vacancies m its own body, and submit a report of their pro¬

of'the S ConventL annUal meetmg; each member 8hab be, ex officio, a member

Art 8. The Convention shall have power to use, according to the direc-

tl0n A S R 0 . f o the irT^ u 1 ?° n j eS or Property given into her hands.

Art. 9 It shall be the duty of the President to preside over the delibera¬
tions of the Convention and Board, and discharge such duties as are generally
incumbent on such officers in deliberative bodies. g y

Art 10. The Treasurer shall take charge of all monies belonging to the
Convention, and hold them subject to its order, and make a fair report of his
receipts and disbursements at each annual meeting.

_ £ RT * 1 r Recor . din g Secretary shall keep a fair record of the pro¬

ceedings of the Convention and Board in a proper book; and shall file and

^Art 1 12 Pe Tl be J? ngmg to J he Convention, and attend to all the printing.
Art. 12. The Corresponding Secretary shall conduct the general corrt

regul d ar n mee°ting he C ° nVentlon and Board ’ and m ake report thereof at each

£ R . T j 13 - f The Convention shall hold her annual meetings commencing

bnTd th ^ be °? ^ firSt - Sabbath in July ’ of each y ea r, and fhe Board shall
^AR^^^The 1 P me % m f S between annual meetings of the Convention.
Art. 14. The President may at any time call a special meeting of the

BAPTISTS OF LOUISIANA

111

Board, and with the advice of five members of the Board, he may call a
meeting of the Convention.

Art. 15. This Constitution may be altered or amended, at any annual
meeting of the Convention, by a vote of two-thirds of the members present
but the proposed amendment must, in all cases, be proposed on the first day
of the session, and not acted on until after mature deliberation.

The Constitution demonstrates that the Convention was
fully missionary in its purposes; and laid great stress upon
the necessity of an educated ministry. They at once aligned
themselves with, and elected Rev. George W. Bains as a mes¬
senger to attend the Southern Baptist Convention which was
to meet in Nashville. It was alleged that there was much
destitution in North Louisiana, and it recommended that the
Board employ as many efficient missionaries as the funds
of the Convention may justify. At the fourth session a gen¬
eral agent, J. Q. Burnett, was appointed at a salary of
$800.00 for the year. This was a decided advance. The
report of the committee on the subject was as follows:

We belieye that no great enterprise requiring money to carry out its ob¬
jects, can succeed without an agent. The old adage holds good in this matter
as well as in other affairs, viz.: “What is everybody’s business becomes no
one’s.” Your committee think, moreover, that if the object of the Conven¬
tion is to supply all the destitute within its bounds, a much greater amount
of funds than has heretofore been available will be required; and therefore
they suggest that the services of a proper agent be secured, if possible, without
delay. Let the objects of the Convention be fully explained, and the purpose
for which funds are needed duly understood, and we firmly believe our
brethren will liberally respond to the calls for aid. This cannot be well done
without an agent.

The Executive Board appointed “Rev. W. J. Larkin to act
as agent within his field of labor, at a salary of $35 per
month; Rev. James' Scarborough to ride as missionary in the
parishes of Ouachita and Jackson; and R. M. Stell as book
agent.” (Minutes of 1852, p. 11.) Rev. James Scarbor¬
ough reported that his field extended fifty miles or more on
each side of the Dudgemonia, in the parishes of Jackson,
Bienville and Winn. “I have nine stated appointments,”
said he, “besides preaching occasionally at other points.”
Rev, A. J. Rutherford had at the same time done missionary
work “as much time as could be spared from my regular
interests. My field extended,” says he, “from Border
Church, Texas, about twenty-one miles northwest of my resi¬
dence to Mansfield, DeSoto Parish, thirty-five miles south-

112

HISTORY OF

east.” These distances were not counted anything unreason¬
able by these faithful men.

The keenest interest was likewise, at every session, mani¬
fested in foreign missions. The associations gradually fell
into line with the Convention. In some instances co-opera¬
tion with the Convention was a gradual process. For exam¬
ple, the Red River Association at first, in 1850, took the fol¬
lowing action:

In answer to the request of the Mt. Zion and Saline churches, we reply
that we have cordially opened a correspondence with the Baptist State Con¬
vention, and for the present deem this sufficient, and cannot yet unanimously
agree to become a component member of said convention.

The reason for this action was that the association de¬
sired to do mission work on its own account. The next year
it was recommended that the churches should become mem¬
bers of the Convention; and the pastors were requested to
preach suitable sermons on missions. But the following year
the association fully endorsed the work of the Convention;
and passed the following preamble and resolutions:

Whereas , Red River Association at its last session in 1851 recommended
the churches composing it to unite with the Baptist State Convention; there¬
fore,

Resolved, 1. That we ,are pleased to find so many of the churches of our
body united with the Convention at its last session.

Resolved, 2. That we recommend all churches and associations in North
Louisiana, either as churches or in their associate capacity, to unite with the
Convention, as one of its main objects is to unite the influence and pious
intelligence of Louisiana, and thereby facilitate their union and cooperation.

Thus the process of consolidation proceeded. The Louisi¬
ana Baptist Association on the other hand, in 1857, resolved
“that we heartily approve of the efforts and objects of the
Louisiana Baptist State Convention, and that we send mes¬
sengers to their next session.”

The Convention met a response in the hearts of many
persons who desired to do missionary work in a larger way.
It gave an outlet to many who had been retarded by anti¬
mission agitators in the churches. The possibilities of suc¬
cess were inviting.

The spirit of liberty of conscience was keenly alive in the
heart of the brotherhood. Although the shadow of the Civil
War was already upon the country these early Baptists did

BAPTISTS OF LOUISIANA

113

not forget the oppressed in other lands. In the Shreveport
Convention, in 1854, it was provided that a committee should
present

a Memorial to the Senate of the United States, to be transmitted to our
Senators for presentation, praying that the Executive be requested to attempt
to ensure, by treaty with all of the nations of Europe, the right of free
and uninterrupted worship for such of our fellow-citizens as, from business or
inclination, may be at any time denizens of those nations. (Minutes of the
Convention, 1854, p. 8.)

On the eve of the Civil War, in 1860, a survey had been
taken of the work to be accomplished. “We have as yet,”
they said, “but 10,000 members, 200 churches, one hundred
ministers and one college commenced, but not endowed—a
very small proportion to our population. We have received
very little aid from the Christian intercourse, and the benevo¬
lent societies of our sister states. A large proportion of our
population are French, living in wealthy parishes, in our
most flourishing villages and cities. They are swayed by
their national peculiarities, and the Roman Catholic religion.
Our commercial emporium, and the towns on the water
courses, have been visited by epidemics. In consequence of
which, our state has been called sickly. The farming com¬
munity are men of enterprise, impelled by interest from dif¬
ferent states, and differing in their manners and religion.
Portions of our state, richest in soil, are up and down the
bayous and rivers. The farms are not spread out in every
direction, and render the inhabitants of neighborhoods sparse
and congregations small. These are some, and the most
permanent obstacles to the cause of domestic missions in our
state. Means must be put in operation, as far as possible,
to surmount them. Efficient means, united efforts, a strong
pull, a long pull, and a pull altogether. The Baptists of
our state north, south, east and west, must unite in harmoni¬
ous action, and prove themselves worthy of their distinctive
title, viz.: Effort Baptist . They must send the well armed
missionary, over our pine hills, broad prairies, up and down
our rich bayous, rivers, lakes, seacoasts, and in our villages
and cities, with the light of the glorious gospel of Jesus
Christ.” With a brave purpose they intended to go forward.

114

HISTORY OF

They had reason for encouragement. There were 25 churches
represented, two missionary societies, and two associations.
Altogether there were 78 messengers present; and there were
113 Baptist preachers in the state. But a great war was immi¬
nent which brought wreck and ruin to all of the institutions
of the Southland.

HISTORICAL TABLE

BAPTISTS OF LOUISIANA

115

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BAPTISTS OF LOUISIANA 117

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CHAPTER IX

THE CUSTOMS AND OPINIONS OF LOUISIANA

BAPTISTS

Alien Immersion—Landmarkism—The Lord’s Supper—Foot Washing—
Temperance—Discipline—Drinking and Dancing—Members Going to Law—
Power to Ordain a Minister—Slavery—American Bible Union—Few Sun¬
day Schools.

No period in the history of one’s own Country can be considered alto¬
gether uninteresting. Such transactions as tend to illustrate the progress of
its constitution, laws or manners, merit the utmost attention. Even remote
and minute events are objects of a curiosity which, being natural to the
human mind, the gratification of it is attended with pleasure.— Robertson.

Alien Immersion

The action of Louisiana Baptists on the subject of alien
immersion has been uniform. All such immersions have
been invariably pronounced by all Baptist bodies, which have
acted on the subject, invalid. The Red River Association, in
1871, unanimously passed the following resolutions:

Resolved, That in the opinion of this association, a properly qualified ad¬
ministrator is essential to scriptural baptism.

Resolved, That the authority of an orderly Baptist church is an essential
qualification to authorize one to administer baptism.

Resolved, That immersions performed by administrators not authorized
by such a church should not be received by Baptists.

The State Convention the same year, at its meeting with
the Oak Ridge Church, passed the following:

QUERIES

1st. Is it right for regular Baptist churches to accept, as valid baptisms ,
the immersions of Campbellites and Pedobaptists?

Answer —In the language of the late Rev. Spencer H. Cone, D.D., we
answer: “No. Such baptisms are not considered valid by the regular Bap¬
tist churches, either of England or the United States. There would be noth¬
ing but disorder introduced into gospel churches.

[ 118 ]

BAPTISTS OF LOUISIANA

119

Unanimously adopted.

2nd. Is it re-baptism to immerse agai n, by regularly ordained Baptist
minister, such as apply to our churches for membership, who have been
immersed by alien ministers?

Answer —No immersion can be valid baptism without being under the
auspices of a regular gospel or Baptist church; and administered by a duly
authorized minister.

Unanimously adopted.

3rd. Is a Baptist Church in order which passes the following resolution?

“Resolved, That any person having been immersed, on a profession of
faith, or into the name of the Father, and of the Son, and of the Holy Spirit,
be received into the membership of this church, without any reference to the
administrator”

Answer —We regard this resolution as a departure from the principles of
regular Baptists, a dangerous heresy; and, therefore, a church must be dis¬
orderly to commit itself to such a policy.

Unanimously adopted. (Convention Minutes, 1871, pp.
18, 19.)

Rev. Hanson Lee, who was well acquainted with Baptist
affairs, summed up the whole situation in the following
words:

So far as we are informed, the churches in Texas, Louisiana, Mississippi,
Alabama and Georgia are a unit on the communion question—reject Camp-
bellite and Pedobaptist immersions, and would not commune with a church
which would tolerate them. This has been our observation for thirty years.
We never knew an “open communion” Baptist, nor a Pedobaptist or Camp-
bellite immersion to be recognized, though exceptionable cases not under ob¬
servation may have existed. Years ago we heard of an individual here and
there who defended Pedobaptist immersions. But they have long since learned
the way of the Lord more perfectly. ( Louisiana Baptist , 1860.)

The Baptist Chronicle makes the following remarks:

The principles of alien immersion cannot be justified by the word of God,
and if admitted and practiced would destroy Baptist principles and identity.
If a Methodist or Campbellite preacher can baptize for a Baptist church, he
can break the bread or do anything else for a Baptist church. If their
baptisms are scriptural and valid, their communions are, and everything else
they do. If we admit their baptisms, we can admit them to the Lord’s
Supper and we can go to theirs. These are the inevitable conclusions of
alien immersion, and if practiced would totally annihilate Baptists in a very
short while. The strength and prosperity of Baptists is in maintaining
their principles. {The Baptist Chronicle, July 12, 1894.)

Landmarkism

Dr. J. R. Graves held a commanding following among the
Baptists of Louisiana. His genial manners, frequent visits,
powerful appeals and sermons, the force and power of his

120

HISTORY OF

newspaper, The Tennessee Baptist , left an indelible impres¬
sion upon the thousands who heard and read after him. It
is quite probable that A. J. Rutherford was correct when he
said: “The churches of Louisiana, so far as I know them,
are standing on the fore and aft line of Landmarkism, con¬
tending earnestly for the One Lord, one Faith, one Baptism;
and the only true and evangelical church and ministry .”

The Lord’s Supper

Such questions as these were often asked: “How often
ought a church to commune?” And the answer was: “As the
Scriptures are silent on this subject, we recommend that they
commune quarterly.” “Should a church neglect to commune
because they have no deacon?” The answer was: “They
should not. If they cannot obtain a deacon from a sister
church, the pastor should administer this ordinance.”

They were strenuous for church order. But the following
curious instance occurred: When the Louisiana Association,
in 1826, met with the Bayou Sale, that church administered
the Lord’s Supper on the Sabbath and invited the association
and members of sister churches to commune with her; and the
record says it was a precious season of the remembrance of
him who gave himself for us.

This so much pleased the body that the next year the fol¬
lowing action was taken:

We do recommend to the churches of this association to have the Lord’s
Supper administered and the ordinances of Washing of Feet attended to
during the session of the Association.

Perhaps no Baptist body would now observe the Lord’s
Supper under these conditions. At one time the Concord
Association had foot washing in its Articles of Faith as an
ordinance. As late as 1880 the Sabine Association took the
following action on the subject:

Is foot-washing a Christian duty, to be performed in church capacity?

Answer We believe foot-washing to be a Christian duty, but not a church
ordinance to be performed as often as it suits the feelings or convenience
of the brethren.

But long before this, in 1859, the Red River Association,
through the scholarly Hanson Lee, expressed the opinion that
it does not appear that washing one’s feet was intended by

BAPTISTS OF LOUISIANA

121

our Saviour to be observed as a perpetual and positive ordi¬
nance by the church. This practice gradually died out.

Temperance

At first the associations did not have reports upon tem¬
perance; but it was regarded as a matter of discipline be¬
longing to each particular church. The drinking of ardent
spirits, in those times, was a well nigh universal custom. The
country was new, social conditions were not well established,
and really there were no laws enacted upon the subject of
dram drinking. The churches only undertook to regulate
the conduct of members in this particular in cases of brawls
and drunkenness. Even there the discipline was compara¬
tively mild and persuasive, rather than punitive. Upon con¬
fession the member was forgiven; and only in extreme cases,
or when the member was obstinate, was he excluded from
the church. It cannot be said, however, that at any time
the churches favored intemperance.

Beginning with the middle fifties the associations took ac¬
tion on the subject of temperance. It appears that the first
to take action was the Red River Association. This associa¬
tion, in 1854, adopted the following resolution:

Resolved , That we regard the sale and use of intoxicating liquors, except
for Sacramental, Mechanical and Medical purposes, contrary to the genius
of Christianity, and injurious to the cause of Christ.

This was high ground for the times. Arrangements were
made for a regular report on temperance for the meeting in
1856. This report brought on quite a debate, and distinctly
took loW ground. Perhaps it was all that could have been
passed. As one of the earliest reports, it is here given in
full:

We believe dram-drinking to be an evil either in its nature or tendency,
and we are sorry to say that our churches are not entirely clear of thi9
evil, although we rejoice to say that there has been a great reformation in
the last few years, which has been brought about by moral suasion. We
believe we should persevere in the good work until we will only have to see
a Baptist man to see a man who will not use or countenance its use a9 a
beverage. We would recommend, therefore, that ministers bring the subject
before their churches and congregations, and present them with the evils
growing out of the moderate use of spirits as a beverage. While we are
opposed to the unnecessary use of spirits, we are opposed to the churches

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HISTORY OF

legislating on the subject to the wounding of any brother’s feelings. We
therefore recommend to your body the following resolutions:

Resolved, That we believe dram-drinking is an evil in its tendency if not
in its nature, therefore, we would recommend our brethren to abstain from
its unnecessary use.

Resolved, That we do not believe any church should undertake to pro¬
hibit its moderate use, by discipline, or in any way that will affect fellowship.

The association the next year redeemed itself in the follow¬
ing resolution:

We believe the churches ought not to tolerate moderate drinking in their
membership, and that members of the church ought not to visit places of
drinking or be seen there without particular and necessary business.

We think the churches have sufficient laws in the New Testament for their
government and protection from this evil, without any laws of their own
making.

The action of the Concord Association, in 1856, was to
adopt strong resolutions on temperance as follows:

Resolved, That as a Christian body we denounce its use as a beverage,
and advise the churches composing this association to denounce it in like
manner, and to pass resolutions in their several bodies requesting their
members to adopt the teetotal abstinence principles.

Resolved, That the ministers of our body be requested to withhold their
aid from the constitution of churches, except they adopt the total abstinence
principles.

Resolved, That they be requested to put hands on no man, to ordain
him as a minister or deacon of our order, who will not pledge himself to
abstain from all intoxicating drinks, a9 a beverage.

But the next year the subject was the occasion of much
strife and bitterness, and so the resolutions were modified as
follows:

Whereas, The temperance resolutions adopted at our last annual session
are calculated to bring strife, and they have already brought divisions in
some of the churches, and as it is our deliberate conviction that it is im¬
possible and wrong for this body to legislate or pass resolutions in relation
to temperance so as to affect fellowship, therefore,

1. Resolved, That we rescind the temperance resolutions of our last
annual session.

2. Resolved, That we are as ever deeply impressed with the baneful
influence and demoralizing tendencies of intemperance; therefore we recom¬
mend and advise the churches to use all persuasive means in their power
to foster and encourage temperance; that we advise and recommend individual
members to abstain from the use of ardent spirits as a beverage, teaching
others to do likewise.

3. Resolved, That while we recommend and advise as above, we also
recommend and advise the churches not to legislate, passing stringent prohi¬
bitory and condemnatory laws touching the question of temperance, so a 9
to affect fellowship.

BAPTISTS OF LOUISIANA 123

We believe the temperance cause i9 prosperous and onward, and we hope
soon to see the time when drunkenness will be unknown among us.

The tenderness manifested in these last resolutions is sur¬
prising. The Ouachita Association, however, did not hesi¬
tate, in 1858, to advise the churches to act in the negative
on the following query: “Shall a member of the Baptist
Church who is in the habit of dealing with spirituous liquors
for the sake of gain be retained as a member of the church?”
In the same line a note was made in reference to the Louisiana
Association, 1833: “There is not a member of any of the
churches in this association who retails ardent spirits.” (Al¬
len, The United States Baptist Almanac, 172. Philadelphia,
1833.) The Sabine Association, 1856, took high ground as
follows:

Query —Should a church member be held in full fellowship who is in
the habit of dram-drinking in groceries, and if not, what step should be
taken by the church of which he is a member?

Answer —We think such members are in disorder, and not fit subjects,
for communion, and therefore recommend the church to which such mem¬
bers belong, to admonish them, and if they do not quit the evil, expel them.

In the case when a member “is in the habit of going to pub¬
lic places and getting drunk, quarreling, and swearing, and
comes to the church and begs pardon, and the church forgives
him, and then continues the same, what ought to be done
with him?” the answer was that “he shall be excluded. We
think the second well-developed case of drunkenness is a suf¬
ficient cause of expulsion.”

The State Convention did not have a report on temper¬
ance before the year 1867. It was thought that the Conven¬
tion was organized for educational and missionary purposes
and that temperance did not come under the purview of the
Convention. The first report was as follows:

That from authenticated statements and from what we have seen and
heard, we believe that the use of ardent spirits as a beverage, is one of the
greatest, if not the greatest evil of this age .

And we do further believe that it is in the power of human beings, by
the grace of God, to entirely eradicate this evil from the earth; and while
we have but little hopes of ever accomplishing so desirable an end, we do feel
that it is the duty of Christians especially to help in this great work.

Therefore , In view of the fearful ravages of intemperance caused by the
use of strong drink,

124

HISTORY OF

Resolved , 1st, That the example of professed Christians in visiting whis¬
key establishments and drinking saloons, is evil in its tendency.

Resolved, 2nd, That we do most heartily recommend to all men every¬
where to abandon the practice of drinking, even moderately, any kinds of
intoxicating liquors, thus adopting the principles of total abstinence which
are safe and beneficial alike to all.

Resolved, 3rd, That we discontinue the use of ardent spirits, except for
strictly medical purposes.

The Baptist associations and conventions became the lead¬
ing advocates of temperance, agitated the question on all
occasions, were in the vanguard of its advocates, and had a
large measure in the passing of the prohibition act and in
the sustaining of its enforcement.

Discipline

Persons were not to be received into, or retained within
the church who were divorced on other than scriptural
grounds. The marriage of the wife of a deceased uncle is
not forbidden in Scripture; and the individual should be
governed by the state law in this case. A minister of the
gospel, who has used unchristian and malicious conduct to¬
ward his wife should not be allowed to preach, and if he
voluntarily separates from his wife, who is in good standing
in the church, his credentials should be taken from him. No
person is held responsible by the church for acts done pre¬
vious to his confession of faith and baptism, and uniting with
the church.

It is not in gospel order for a church to retain in fellowship
a member who allows drinking and dancing in his house. It
was recommended that all church members who participated
in worldly amusements, such as dancing and card playing,
should be excluded if they did not desist after being ad¬
monished. Man is commanded to abstain from the appear¬
ance of evil.

There were cases in which it would be consistent for one
member to go to law against another. Where a disagreement
exists between two members of different churches, both claim¬
ing to be right, “two churches thus situated should immedi¬
ately resort to some expedient most likely to promote a recon¬
ciliation between the two brothers at enmity with each other.

BAPTISTS OF LOUISIANA

125

This done, the churches will be relieved from further diffi¬
culty. To effect this desirable end, we recommend the fol¬
lowing expedient: ‘Let the two churches in their own capacity
select two brethren each, from the nearest sister churches.
The selection should be made with care and caution, making
choice of brethren of experience, mild in disposition and
stable in character. Then place before these brethren all
the facts connected with the difficulty, omitting nothing cal¬
culated to guide them in their deliberations, granting them
the privilege of choosing an umpire in case of a tie between
them. Then the brethren between whom the difficulty exists
should be required to commit themselves fully to abide their
brethren’s decision’.” (Sabine Minutes, 1851.)

The question was asked: “Would it be in Baptist order
to receive against a member the testimony of worldlings?”
It was answered, after careful meditation, that such testi¬
mony would not be in order or according to Baptist custom.
As a precedent it would result in much harm to Baptist
churches. It was affirmed that it was not good order for a
few members of a church to obtain their letters and organize
another church nearby. If such a church would be con¬
stituted the association should not receive them into the
union. It was not regarded as right for a member of a
Baptist church to take the bankrupt law to avoid paying his
just debts. In such case the church to which he belongs
should deal with him. A majority of the members in the
case of discipline should rule.

An association has no right or power to ordain a minister.
It is a matter which belongs to the separate, individual action
of the church; that any church has the right to call a pres¬
bytery to ordain and set apart to the ministry any licentiate
member of its body who may be deemed by said church to be
qualified and worthy. If a deacon was called into the min¬
istry he should be re-ordained. Should a presbytery refuse
to ordain a deacon who believes in apostasy? The answer
was:

It is Baptist usage and Bible usage to refuse in the ordination of deacons
whom they conceive to be heterodox, and apostasy is heterodoxy with Bap¬
tists from time immemorial.

126

HISTORY OF

As to the duty of pastors and deacons, the Ouachita Asso¬
ciation, in 1845, returned the following answers:

1. The duty of deacons is to attend to the temporal necessities of the
church and ministers, to poor widows and saints, serving the Lord’s table,
supplying the wants of the ministry and endeavoring to keep the house of
the Lord in order in all things.

2. The duty of a bishop is to minister to the church in spiritual things,
both in word and doctrine, stand as a mouth for the Lord, speaking the
things, that become sound doctrine, not for filthy lucre, but of a ready mind,
according to the divine word of God.

3. The faith once delivered to the saints, for which we should earnestly
contend, consists in the everlasting word of God given by inspiration, which
is calculated, through grace, to produce faith in every child of God, and
make them wise unto salvation.

On funeral occasions it is right for the gospel to be
preached. Remarkably little is said about slavery in the
minutes of the associations. Days for fasting, humiliation
and prayer were set apart and observed.

A live topic of the times was the revision of the Holy Scrip¬
tures by the American Bible Union. This revision must have
caused in some quarters much excitement; and everywhere
comment. When the question was brought before the Red
River Association, in 1855, a special committee was appointed
on the revision of the English version of the Holy Scriptures
as perfect as human means can make it. They believed that
the common version will be greatly improved by the efforts
being made by the Revision Association, auxiliary to the
American Bible Union. But they did not think the present
version so defective as to divert our slender means from the
cause of education and missions at home to aid in the cause
of revision.

Three of the churches having expressed the desire that the
association should engage as a body in missionary opera¬
tions, the subject was taken under consideration, and after
mature deliberation it was thought it would be inexpedient
to adopt any plan of operations independent of the Conven¬
tion, and that it could effect more good through the Con¬
vention; that by withdrawing its funds from that body it
would cripple its operations and render it less effective for
good throughout the whole state.

BAPTISTS OF LOUISIANA

127

In the beginning there were but few Sunday schools in the
churches; but there was never any opposition expressed to
them by regular Baptist churches. It sometimes occurred
that where the church was not alive to the interests of Sunday
schools, individual members were. The Louisiana Associa¬
tion, as early as 1834, commended Sunday-school work. The
Sabine Association, in 1853, passed the following resolution:

Resolved , That this association is fully convinced of the moral and re¬
ligious influence of Sabbath-Schools, and therefore recommends that every
church within its bounds establish as soon as possible such school or schools,
as one of the best and readiest methods of elevating, moralizing and Christian¬
izing the youth of our country.

Such were some of the manners and customs of the Baptists
in Louisiana before the Civil War. Some of their ideas may
appear to us crude and ill-digested; in some other things they
may have been wrong; but they were honest in their purposes
and devout in their convictions.

CHAPTER X

THE CIVIL WAR AND RECONSTRUCTION

The State of Affairs Before the Civil War—The Civil War—Deplorable
Conditions—The Testimony of Randall Hunt—The Decline of Spiritual Re¬
ligion—The Attitude of the Baptists Toward the Southern Confederacy—The
Conditions in New Orleans—The First Church—The Donation of Cornelius
Paulding—J. R. Graves on the New Orleans Situation—The Coliseum Church—
William C. Duncan—The Federals Seize the Building—The Recovery of the
Property from the Military Powers—R. H. Bayless—T. W. Bledsoe—The
Southern Baptist Convention and New Orleans—Germans in New Orleans—The
Negroes—First African Church—J. H. Tucker and John Jones Ordained—
The Attitude of the Convention Toward the Negroes—The Red River Asso¬
ciation—W. E. Paxton Writes on the Negro—Education—Dr. Egan Founds
Lebanon University—Louisiana Association—Jesse Hartwell—State Aid—
University Reopened—Mt. Lebanon Female College—Keachie College—Shreve¬
port University—Mississippi College—Newspapers— The Southwestern Baptist
Chronicle—The New Orleans Baptist Chronicle—The Louisiana Baptist.

Truth crushed to earth shall rise again
The eternal years of God are her’s;

But Error, wounded, writhes in pain,

And dies among her worshipers.

—William Cullen Bryant.

In the days preceding the Civil War, there were violent
discussions of vital social, religious and civil questions. This
debate was often bitter and vindictive; and was calculated
to excite vindictive feelings. The solution of profound con¬
stitutional subjects was involved; and the people were not in
a frame of mind for a peaceful settlement. At last an appeal
was made to the arbitrament of the sword; and four years
of carnage was the result. This was followed by the years
of misrule and infamy. At the end of the long struggle the
South lay prostrate and bankrupt. No state in the South,
unless Virginia was an exception, suffered more than did
Louisiana.

Along with others the Baptists suffered. They were scarce¬
ly ready for the ordeal. Long had been their struggle for

[128]

BAPTISTS OF LOUISIANA

129

existence. Only recently had they emerged from defections
and strife; and even then were striving for unity and organiz¬
ing for efficient action. Their men in great numbers enlisted
in the army. It was not long before New Orleans was oc¬
cupied by their enemies, and hostile armies swept over the
state. Most of the members of the churches, in the Louisiana
Association, were large slave owners and refugeed with their
slaves to Texas. The association held regular meetings but
no minutes were printed. The minutes for the year 1866
declare:

The churches of this Association, with few exceptions, are in a deplorable
condition. We have the names of twenty-two churches on our minutes; of
that number there are ten which have visibility and twelve are extinct.

The committee for the next year declare:

We deeply regret the sad state of many of our churches, manifested by the
absence of their messengers. Two of the churches have ceased to exist, and
several others have failed to meet with us by delegates or by letter. These
things tell us plainly their condition. A few, however, are up and doing.

The Ouachita Association, 1861, reported that in conse¬
quence of bad weather, and bad roads, and the existence of
war, the attendance was small, and the business transacted
was unimportant.

The Red River Association, in the same year, took the
following action:

Whereas, our beloved country is involved in a defensive civil war with the
Lincoln Government of the North, for the protection of our property, our
families, our liberties and our honor, and that the present dark and alarming
clouds that have settled over us threaten that this war will be continued until
a struggle more bloody shall ensue than has hitherto been known in America,
and perhaps not surpassed in the bloody history of any nation,

Resolved , that the Red River Association (La.) now in session memorialize
Jefferson Davis, the President of the Southern Confederacy, to appoint a day
to be observed by the whole South as a day of humiliation, fasting and prayer
to God for our country, government and rulers, and for the safety, protection
and success of our army in the defense of our common good, and further
request our President that drilling and all labor be dispensed with in our
army on the Sabbath, except in cases of necessity.

During the war a great part of the population in the terri¬
tory of the Bayou Macon Association refugeed. Churches
were broken up and the association ceased to meet. Being
between the two lines of the hostile armies, it was alternately
plundered by both parties. The levees were cut on the Mis-

130

HISTORY OF

sissippi, and the whole country, except the Bayou Macon
hills, exposed to inundation. At the close of the war the
country presented a wide scene of desolation and ruin. A
large part of the population never returned to their desolate
homes. Those who did were devoted to the recovery of their
lost fortunes. The general situation of the country was des¬
perate. Hon. Randall Hunt, one of the most distinguished
lawyers of Louisiana, who was opposed to secession and on
intimate terms with many of the great men of the North, de¬
scribes, in 1876, the government of Louisiana as follows:

The government of Louisiana is truly called the Kellogg government. It
is a government of usurpation and tyranny. It was created By judicial fraud,
and enforced by military despotism. It has been, and still is, upheld by the
will of the President alone.

In it9 origin, it trampled upon the principle of popular representation,
and substituted a barbarous horde of needy and greedy carpet-bag adventurers,
and ignorant negroes, their deluded and unhappy dupes, in the place of the
constitutional representatives of the State. The legislature thus composed was
a band of oppressors and spoliators, who loaded the people with taxes to
enrich themselves, their governor and his followers, and impoverished and
ruined the owners of property.

It is known by acts hostile to liberty and free government, and injurious
to the interests and the welfare of the people. A) judiciary to uphold and
support the acts of the legislature was of course established. Judges were
selected for their supposed subserviency to, the will of the executive and the
behest of their party. With few, very few exceptions, they have been deemed
corrupt and ignorant, and are justly held in public odium and contempt.
The citizens of Louisiana have no confidence in the integrity, learning and
judgment of the existing judicial tribunals of their unhappy State. The
executive department of the Kellogg dynasty is akin to the legislative and
judiciary departments, and is well adapted to the purposes of tyranny and
spoliation.

Its officers have been charged with breaches of public trust, false assess¬
ments of taxable property, and corrupt bargains with taxpayers, with defalca¬
tions and embezzlements. The governor himself, once poor, has become rich
by gainful speculations, by means of legislative 1 action. He has pardoned a
large number of convicted felons, in contempt of law, jHistice, public opinion,
and the peace and good order of society (Randall Hunt, Selected Arguments,
Lectures and Miscellaneous Papers, pp. 308, 309.)

A few Baptists came back after the war whose hearts
longed for the sure word of God. A few feeble churches
were reorganized, and at length the association was again
called together, a feeble, badly-organized body, without ef¬
ficient ministers; but with hearts burdened on account of the
state of the country, and a willingness to work for the Master.
There was a continual decline till 1878. In that year the state
of affairs was most discouraging. It was reported: “The

BAPTISTS OF LOUISIANA

131

spiritual condition of a large number of the churches com¬
posing oui association is anything but encouraging. Only
a few years ago there were eighteen churches within the
bounds of this association, and most of them in a flourishing
condition. But alas! What a sad change in a few years.
The light of nearly half of these churches has ceased to bum
and the goloen candlestick has been removed from before the
altars. Their condition is truly deplorable. They are with¬
out regular preaching. Their membership is scattered and
woefully dispirited, and their dissolution seems almost in¬
evitable.” . Only six churches were this year represented and,
as no statistics are given, I have no means of ascertaining
their numerical strength.

The Baptists of Louisiana threw their entire influence in
favor of the Southern Confederacy. In some instances the
church bells were given for the purpose of moulding cannons
“for the defense of our country.” The State Convention,
through the venerable F. Courtney, passed resolutions as fol¬
lows :

The Committee on the State of the Country report, that the experience of
the past year has served only to fasten the conviction that the cause for which
the Confederate States is struggling is just; that the existence of civil and
religious liberty and the perpetuity of institutions, established by God himself,
depend upon our success.

Conjectures have given way to startling realities, and probabilities have
been lost in the fearful facts which have crowded upon us. Our sons have
been slain, our fathers and brothers have been imprisoned, our ministers have
been threatened and silenced, and our mothers, wives, sisters and daughters
have been most brutally insulted.

In humble dependence on our God, we, the Louisiana Baptist State Con¬
vention, do resolve:

1. That the cause for which our country is battling is just; that we
contend for religious a9 well as civil freedom, and may, therefore, confidently
approach the throne of Grace, seeking the aid of God in our struggle.

2. That we have unaltered and unalterable confidence in the final success
of the South.

3. That our want of proper dependence on God, as well as our actual
sins against him have occasioned the reverses which have from time to time
come upon us.

4. That we offer to God the gratitude of our hearts for the victories
with which he has blessed us, and will continue our prayers to him for his
guidance, and for his interposition in our behalf.

5. That we recognize the chastening rod of a kind father in our reverses,
and will bow ourselves under the mighty hand of God.

6. That we will strive against the bitter and unhallowed spirit which the
unheard of cruelties of our enemies are so well calculated to engender.

132

HISTORY OF

7. That we will tender the hand of relief as well as the word of comfort,
to the wounded and sick in our army, and contribute in every way in our
power to the succor and comfort of the fugitives among our brethren and
friends from the hands of the oppressor. (Minutes State Convention, 1862,

pp. 10, 11.)

It was apparent by the year 1864 that the Southern cause
w r as hopeless, but the Convention remained true in their al¬
legiance. They voiced their sentiments in the following
words:

Whereas, it is now evident that the Vandals of the North are waging
against us a war for our entire subjugation, and ruin—

Resolved, That we pledge to our beloved country our means, our prayers,
and our lives if need be, in defense of our rights and liberties; and that
we render unto God, whom we recognize as the “Ruler in the armies of heaven
and among the inhabitants of the earth,” our sincere thanksgivings for the
manifestations of his favor, and the victories he has given us during the
present campaign.

Resolved, That we earnestly request all Christians to set apart one hour
of one day in each week to pray for the blessings of God on our army and the
success of the Confederate cause. (Minutes of 1864, p. 9.)

Often during this period the Baptist churches were closed
by the Federal authorities. The Jackson Church records have
this characteristic entry June 13, 1863: “This is our church
meeting day; but our country is so completely overrun by the
Yankees that the church cannot meet, for the Yankees will
take all of our horses, and take every man prisoner that looks
young enough for a soldier.” Occasionally a preacher from
the North was appointed pastor, and ministered to a hostile
congregation.

The story of New Orleans Baptists for this period has
especial interest and we return to that history. After the
death of Hinton the Baptist cause in New Orleans reached
its lowest level. Shortly after his death, Cornelius Paulding
also died. It had been expected that he would leave a sum
of money to the First Church, but to the surprise of all he
designated a piece of property which was sold for $21,-
000.00 for the formation of a new church. This produced a
divided aim among the Baptists. One of the results was that
the valuable property on St. Charles Avenue was sold for but
little more than a mortgage on it, and for many years the
First Church had no house of worship.

BAPTISTS OF LOUISIANA

133

The First Church maintained its organization though there
were only a few members. They held their official meetings,
generally in the basement of the Coliseum Church; and wor¬
shiped with and supported with their influence and contribu¬
tions that church. But in February, 1860, the church rented
an upper room in the Bible house on Camp Street, between
Girod and Julia and resumed their interrupted services. They
were represented in July in the Louisiana Baptist Convention
and the district association.

It was intended to build an imposing house of worship for
the new interest; but the donation of Mr. Paulding was not
sufficient for that purpose. The matter was brought before
the Southern Baptist Convention, in May, 1853. The situa¬
tion elicited the attention of all the Southern Baptists. Such
men as J. B. Jeter, James P. Boyce and many others were
enlisted in this enterprise. A comprehensive article from
Dr. J. R. Graves lays the situation open not only in relation
to New Orleans, hut to the whole state of Louisiana. He
says:

The committee Appointed to report upon New OrleAns as a missionary
field, upon the most mAture deliberation, feel that they cannot too strongly
recommend it to the attention of this Convention, and through it to the denomi¬
nation in the South.

Our country does not afford a richer or more important missionary field
than the Valley of the Mississippi, embracing as it does one-half of the
fertile habitable territory of the United States. Wherever our east or west,
our north or south may be, still the Mississippi Valley, the great West and
Southwest must be the mighty heart of the nation, and ultimately give direc¬
tion and destiny to this republic.

A mighty conflict is now going on between the friends of a pure Christianity
and Romanists, and the advocates of traditions, for ascendency in the west.
Rome is flooding the Valley with thousands of her Jesuit missionaries and
Sisters of Charity and Mercy, and lavishly expending her treasures in founding
schools and colleges, and in erecting chapels and magnificent cathedrals,
annually appropriating a larger amount for Romanizing the great West than
we do to Christianize the nations of the whole earth. This is the testimony
that Rome bears to the importance of the Mississippi Valley.

It is a fact known that all of the Pedobaptist denominations in the North
are directing nearly all of their efforts, and expending all of their strength
for church extension in the West. One inconsiderable denomination has
raised the sum of $50,000 for building houses of worship alone in the West.
We again express our convictions that our country, yea, the world itself,
does not offer to American Christians a more promising and important mis¬
sionary field than the Valley of the Mississippi.

Says the Executive Committee of the American Missionary Society, “To
the western states the great mass of foreign immigration now tends. There
the battle must be fought, which is to decide whether this land is now to be

134

HISTORY OF

occupied for Christ, or whether it is first to be for an indefinite period the
stronghold of Papacy.” J. Angell James, of England, says, “Popery has di¬
rected a longing eye to that immense tract of land, and has already felt the
inward ambition to compensate himself for the loss of the Old World by his
conquest in the New. The Valley of the Mississippi has been, no doubt,
mapped as well as surveyed, by the emissaries of the Vatican, and cardinals
are already exulting in the hopes of enriching the Papal See by accessions
from the United States.” He exhorts American Christians to turn their at¬
tention to home work, and urges the great West as the true field for home
missions.

Dr. Inkyn says, “The collision of conflicting principles is rapidly approach¬
ing. In the Valley of the Mississippi the lines are now drawing for a deadly
conflict between true Christianity and the anti-Christian Popery. The neutral
ground is narrowing every day, and they who are on the Lord’s side must
quit it forever.”

The pre-eminent importance of the great West as a missionary field, being
conceded, it must at once be seen and felt that New Orleans, being its great
commercial emporium with its estimated population of 150,000, should and
must at once be occupied. A large and healthy Baptist influence in New
Orleans would exert a far greater influence over the whole West than scores
of churches in rural localities. The possession of this city by us, if we
would possess the great West, i9 then of the first importance. Our govern¬
ment, acting upon the advice of Jefferson, purchased Louisiana at a great
price, in order to possess itself of New Orleans and the mouth of the Missis¬
sippi river. It wa9 that sagacious statesman who regarded our Western
States comparatively valueless as long as New Orleans was not in our pos¬
session and urged its purchase at whatever cost. As important as is New
Orleans to the commercial interests of the West, so great is its importance
to its religious ones, and it should be occupied at once, at whatever cost or
sacrifice. If all the funds of the Domestic Mission Board for the ensuing five
years would secure but one large and prosperous church in that city, it would
be a politic and discreet expenditure; and unless the receipts of that Board
can be greatly augmented, let it be done.

Did the limits of this report permit, we might notice the annual loss sus¬
tained by our denomination by the present condition of New Orleans and
the want of a Baptist church, or churches. It is a great moral maelstrom
in our midst, and the attracting circle of its influence is felt from the centre
to the furthermost border, drawing and wrecking in its bottomless vortex
of pleasure, and sensuality, debauchery and crime, thousands upon thousands
of the youth of our land. And its pernicious influence over that portion
of our membership in the South and West, that visit it annually for business
and pleasure, causes our churches to mourn.

Your committee are unanimous in the conviction that a bold and vigorous
effort be immediately made to establish a mission in New Orleans, confident
that great things must be attempted for, if great things are expected of,
New Orleans.

A church was formed and was named the Coliseum Bap¬
tist Church. A lot was bought for $5,500.00 on Camp Street.
Dr. William C. Duncan was called as pastor. He was bom
in New York City, January 22, 1824, and was a graduate
of Columbia College and Madison University. Already he
had been professor in the Louisiana University, New Or¬
leans, and editor of the Southwestern Baptist Chronicle . He

BAPTISTS OF LOUISIANA

135

took hold of the building enterprise with energy and was
soon able to erect a church building costing more than $50,-
000.00. Unfortunately there was a debt of $15,000.00. The
church was organized July 9, 1854. The debt was cancelled
only after the Civil War; and was the occasion of constant
embarrassment to the Baptists of New Orleans. The Civil
War brought disaster to the church. It was in a sad state
both financially and spiritually. There was no pastor; some
of the members went to war; others left the city; others were
indifferent, and all were discouraged. They borrowed money
to pay their bills. After the Federal occupation of the city
in the summer of 1863, Rev. J. W. Horton, a representative
of the American Home Mission Society of New York, visited
New Orleans “to look over Baptist interests.” The church
did not desire his services and refused to turn the house over
to him. He obtained a military order from General Bowne,
Provost Marshal General, and thus forcibly obtained pos¬
session.

At the time of the military seizure of the house, there were
sixty-four members in the city. Only five of them, one male
(a German), and four females continued to worship under
the new administration. Quite a number of the others at¬
tended the worship of the First Baptist Church, and some of
them scattered, never again to return to the church.

In December, 1865, Rev. R. Holman, the secretary of the
Home Mission Board, visited New Orleans to recover the
property from military occupancy. He was informed by
General Canby that it would be restored in compliance with
the following requisitions:

1. Prove the Southern Baptist Convention to be an incorporated body.

2. Secure the signatures of the incorporators to the application.

3. The corporators to prove their loyalty by furnishing a certified copy
of their amnesty oath, or a copy of their special pardon, in the event of
coming under the exemptions of the amnesty proclamation.

4. Prove title to the property.

5. Furnish certificate of non-alienation.

6. Show that the freedmen have no claim to the property.

The corporators resided in several states so it took a period
of time to execute the proper papers. It was on March 8
following that Dr. Holman secured the following order:

136

HISTORY OF

Special Orders Headquarters Department of Louisiana

No 55 New Orleans, La., March 8, 1866.

1. All military occupation or control of the “Coliseum Place Baptist
Church,” corner of Camp and Basin Streets, in this city, the property of
the “Southern Baptist Convention” will cease on the 10th inst., and possession
will be given to the properly appointed trustee or representative of said society,
with condition that such possession shall not be to the prejudice of any right
or interest of the United, States in said property, and subject to the usual
conditions of such release.

William Hoffman,

Assistant Adjutant General.

Nathaniel Burbause,

1st. Lieut., Acting Asst. Adjutant General.

Rev. Russell Holman.

The remnant of the church entered its house of worship
Monday, March 12, 1866. In the course of this time, Rev.
W. H. Bayless became the missionary of the Board to the
Coliseum Church, and died in this position June 13, 1867.
He was a great orator. “A fine physique, a musical voice
and an impassioned soul, was joined to an earnest conviction
of the truth and importance of his message. His sanguine
and impulsive nature unfitted him for steady and persistent
effort, but he was admirably adapted to rouse men to action
whose judgments were convinced. Altogether he was a man
the like of whom we will not soon see again.”

The First Church likewise resumed worship with J. C. Car¬
penter as pastor. He had been a merchant and was not or¬
dained until after the Civil War. A number of persons con¬
fessed Christ, and there being no ordained preacher avail¬
able, he baptized the converts under the authority of the
church. On account of financial reasons he resigned the
care of the church in 1870. He was tenderly beloved, and
at the close of his pastorate the church expressed the liveliest
appreciation of his services.

About this same time on January 10, 1870, died Deacon
T. W. Bledsoe, at his residence in Bossier Parish. He was
bom in Green County, Georgia, April 11, 1811. He was
reared by his uncle, Hon. Thomas Stocks, who presided over
the Senate of Georgia for twenty-six years and succeeded
Jesse Mercer as president of the Georgia Baptist State Con¬
vention. Judge Bledsoe removed to Louisiana in the year
1848; and immediately became active in all Baptist work.
For four years he was moderator of the Red River Associa-

BAPTISTS OF LOUISIANA

137

tion. In 1855 he was elected president of the Louisiana
Baptist State Convention and continued in that office for
three years. In 1864 he was reelected and served until his
death. At the Minden Convention he bade the brethren a
tearful farewell which was the last he ever attended. The
following year they mourned his departure.

The attention of the entire denomination, in the South, was
centered upon the need of mission work in the cities. At
this time the Southern Baptist Convention focused its atten¬
tion upon New Orleans. In a report of Dr. J. W. Warder of
Kentucky to that body, in Montgomery, May, 1868, he says:

Great forces, good and evil, gather in our cities. Virtue and vice, truth
and error, religion and irreligion, reach in city life a vitality and aggressive¬
ness elsewhere unknown. Here they meet face to face and struggle for
ascendency, and win victories or suffer defeats impossible in other fields.
We warmly commend the desire expressed by our Home Mission Board to
prosecute the city mission work on a scale commensurate with its great im¬
portance and needs. In only three or four of our Southern cities are we as
numerous and .influential as other denominations: t Richmond, Atlanta, Louis¬
ville and possibly Baltimore. We occupy a position notably inferior in Wash¬
ington City, St. Louis, Memphis, and beyond all, in New Orleans. Our
national capital and these growing business centers situated on our great
inland sea furnish fields for missionary enterprise unsurpassed in their claims
by any at home or abroad. Not to subsidize in the effort to get control of
the immense and rapidly augmenting elements of power centering in our cities,
the men and money necessary would, we humbly suggest, be a reflection upon
our wisdom and sagacity.

There was much to render the people pessimistic. The
heart of the bravest often trembled over the responsibilities
of the hour. The state was in ruins, money was hard to get,
merchandise was high, and the people were discouraged.
We look back with a spirit of compassion and even wonder
how these brave Christian men, who were always missionary
and patriotic, could have passed a report that contained the
following paragraph:

In our opinion it is not the policy of this Convention to burden itself
with debts through the action of its Boards. It seems to us that the duties
of a Convention Board include that of managing its own financial affairs. An
agency was authorized by the last Convention to raise funds and arouse the
churches to renewed energy in co-operation in the Mission cause. We learn
that this agency has entirely failed.

But their hearts were in the right place and they soon re¬
covered from their panic and discouragement.

138

HISTORY OF

At the beginning of the Civil War there were about 30,000
Germans in New Orleans. There was a small German Bap¬
tist church, which had been an arm of the Coliseum church.
It became an independent organization July 13, 1860, with
twenty-three members. Rev. William Fashing was pastor.
They had a small, neat, comfortable house of worship, and
the members voluntarily taxed themselves ten per cent on
their gross income. This body ceased to exist during the
war; but in 1870 it was reorganized and Rev. F. W. Shallike
was pastor.

The white Baptists of Louisiana have always had especial
regard for the negroes. It will be recalled that the first Bap¬
tist church organized in New Orleans, in 1818, under Benja¬
min Davis had more colored members than it had white mem¬
bers. In 1826 there was an African church of twenty mem¬
bers in this city. Their preacher was Asa C. Goldburg who,
just before this date, had been bound over by the authority
of the city to be silent for six months, under a law against
colored preachers. “As we have been informed,” says J. L.
Furman, “by the late brother Lewis Banks, an aged colored
Baptist from Virginia, who resided here many years, and
who died last February (1876), and as appears also from a
book of minutes in his possession, ‘the first colored Baptist
church of this city was organized on the 31st of October,
1826, under the name of the First African Church of New
Orleans. This was done in a school on Burgundy street, by a
presbytery consisting of the already-mentioned Elder Wm.
Rondeau and Elder Elisha Andrews.’ The church flour¬
ished for a time. Additions were made from time to time,
until the membership numbered forty-one males and forty-
six females on the church book. After a few years Mr.
Goldburg died and the church declined. About 1834 several
othei colored Baptists came from Virginia and elsewhere,
among whom were Brethren N. D. Sanders (who still sur¬
vives, though in great infirmity, and confined entirely to his
room), Richard Satterfield, John Edmonds, Lewis Banks and
Nathan Short. The church became somewhat revived, wor¬
ship was maintained and new life was apparent. Brethren

BAPTISTS OF LOUISIANA

139

Sanders and Satterfield were licensed as ministers and la¬
bored with much success.”

In 1837 Rev. Peter W. Robert, aided by others, reconsti¬
tuted this First (African) Church, and ordained Sanders and
Satterfield to the Gospel ministry. Sanders became pastor.
The church purchased property and began to build on their
present site, comer Howard and Cypress streets, in 1842.

In 1857 Rev. R. H. Steptoe began a new interest among
the colored people which resulted in the organization of a
church called The Fourth Colored Baptist Church of New
Orleans. It was admitted into the Mississippi River Asso¬
ciation in 1859, and upon the organization of the Coliseum
Church it came under the legal supervision of that church.

The relation between the white and colored Baptists be¬
fore the Civil War was most cordial. In many instances
negro preachers preached to white congregations, in Louisi¬
ana, and there were but few Baptist churches that did not
have colored members. In some instances, like the Jackson
Church, the negroes far outnumbered the whites.

The influential church at Shreveport ordained J. H.
Tucker, who had been professor of mathematics in Mt. Leba¬
non University, a young man of great promise, as pastor of
that church. On the same day, by the same presbytery, John
Jones, a colored man, was set aside to minister the Word and
the ordinances of the Gospel to the colored people. This
brother possessed wonderful gifts, and he frequently, by
request, preached to large congregations of whites. He or¬
ganized the First African Church in Shreveport, of which
he continued pastor until the time of his death in 1877. He
exercised great influence over his race, and did more to pre¬
serve order among them than all the police of the city. He
was a free-man, and during the war fell under the operation
of a law requiring all free persons of color, not natives of the
state, to leave the state under heavy penalties. He therefore
went North for a season, but it was found that the influence
of his example was so essential in preserving order among
the blacks that the Legislature, then sitting at Shreveport,
passed a special act recalling him. He was consequently

140

HISTORY OF

sent for and gladly returned to his home and people. During
the days after the war, when bad men sought to array the
blacks against the whites, John did all he could to allay the
bitterness of the strife and to harmonize the races.

When the Civil War came on, these relations were not al¬
ways maintained. The negroes, in many instances, deserted
and went over to the Federal army. But the Louisiana Bap¬
tist State Convention provided for the instruction, in 1862,
of the negroes. There was a regular committee appointed
on the instruction of the colored people. The committee re¬
ported as follows:

We, the Committee on the above named subject, would say, that in in¬
structing the colored population great plainness of speech should be used,
as in the apostolic age. We believe that many persons do wrong for want
of knowing how to do right, and as the object of preaching is to persuade
men to do right, ideas should be conveyed in language easily understood,
and one reason why there is so little good done by preaching is that ideas
are tried to be conveyed by words that large numbers do not understand.
As the black population are generally not capable of reading, a great part
of their instruction should be given by reading the Bible to them. It is be¬
lieved that all classes of persons respect the Bible, but more especially the
colored population because they prefer that which is read to them from the
Bible, to any man’s commentary or explanation. At the same time it is better
to have a preacher to do this than others of equal capacity, for notwithstanding
all men should be equally good, it is generally supposed by the illiterate
that preachers are the best of men. According to our observation, the most
apparent good has been affected by preaching to them in congregations sepa¬
rate from the whites; one reason for which is, that plainness of speech is
generally used by the speaker, knowing the capacity of his hearers. We
would remark here that from information received, the gospel seems to spread
more rapidly among this class than among their superiors.

It was further resolved as follows:

Resolved, That owners, churches and ministers should do all they can
for the religious instruction of the colored population of our State. Masters
should render to their servants the things that are just and equal, knowing
ti at they also have a Master in heaven. Churches should provide for preach¬
ing the gospel to the destitute. Ministers are required to go into all the
world and preach the gospel to every creature. Believing that much more
can be accomplished for the religious instruction of servants than has already
been done, the churches should be stirred up to renewed energy, zeal and
pecuniary sacrifices in this great and indispensible work.

The next year there is additional information given. It
is declared that no separate churches “outside of New Or¬
leans is organized exclusively for their benefit”; and it is
suggested that missionaries be sent among them to give them
plain instruction. And in September, 1865, at the close of

BAPTISTS OF LOUISIANA

141

the Civil War, the following most significant resolution was
passed by the Convention:

Resolved , That in view of the present and prospective condition of the
Colored Population, we recommend that special attention be paid to preaching
the gospel to them.

The State Convention during all of this period under sur¬
vey never took a backward step in the attempt to assist Negro
Baptists. This was not quite true of all the associations.
For example, the Sabine Association, at its session, in 1866,
said in answer to a question:

What course should the churches pursue in regard to our colored members?

Answer —We would recommend the churches to arrange their rules of
decorum so as to keep the government of the churches in the hands of the
white members, and treat the colored members as they have hitherto done,
until the churches in their wisdom deem it proper to devise some other plan.

And the Red River Association answered the Mt. Olive
Church, in 1868, as follows:

Resolved, That in reply to the communication of Mt. Olive (colored)
Church, asking advice, we say that we do not think it advisable for our colored
brethren to go beyond the formation of separate churches; that in these
they can enjoy all the freedom of the Gospel, and this, we think, is all they
need or are capable of for the present.

It must be remembered, however, that many of the Negro
churches at this time had come under desperate political
conditions. The marvel was not that there was friction be¬
tween the whites and blacks, hut that the white churches and
ministers were so calm and Christian-like in the treatment
of the Negroes. There were things said and done that were
calculated to stir up animosities; but the wonder is, viewed
from the present, that the Baptist records of these times are
so singularly clear of passion.

In all of the stress and storm of the times the numbers of
the Negro Baptists increased with amazing rapidity. Dr.
W. E. Paxton, writing in 1871 gives the following enlighten¬
ing information in regard to the Negro Baptists:

THE FREEDMEN

Here is a vast field of labor deserving our attention. These people are
more accessible to Baptists than to others. While we have made no particular
effort to make them Baptists, the great mass of those who profess religion at
all join us. The increase in colored Baptists is unparalleled in the history of
religious movements. At the close of the war there were in the State about
three thousand; now they have three large associations, and unassociated

142

HISTORY OF

churches between the Ouachita and Red River enough to make another. The
following table exhibits the latest and best information I have obtained as to
their present numbers:

Name of Association

Churches

Preachers

Members

Louisiana Southern (1871) .

. 49

15,350

Free Mission (1869) .

. 89

11.362

Union (1869) ...

2,097

Unassociated (estimated) ..

. 30

2,000

Total

212

150

30,809

It will be observed that the

statistics of two of

these associations are

taken from their statistics in 1869. Sincei then the Louisiana Southern has
trebled its numbers. If the other two have increased in like proportion, the
number at present exceeds 60,000, or an increase of twenty fold in six years!
There are, no doubt very many inaccuracies in their report, and many are
improperly admitted into the church; but making very liberal allowance for
these, the increase is truly wonderful. The minutes of the session of the
Louisiana Southern, held last February, gives evidence of much ignorance and
superstition. But is this to be wondered at? They are largely surrounded by
Catholic and Pedobaptist population, without intelligent guidance, and the
wonder is they do not run into more excesses. This very ignorance calls
upon the white race. North and South, to come to their aid.

But while the intelligent would find much in their proceedings to condemn,
they also give evidence of a zeal and a willingness to do for Christ, that we
might well copy. The contributions are liberal, and the Fourth Church, in
New Orleans, alone has kept in the field, last year, besides their own pastor,
two missionaries—as many as the Louisiana Baptist Convention, representing
the wealth and intelligence of the denomination in the State. Brethren, may
we not learn something even from these humble disciples.

The white Baptists had likewise increased in numbers and
efficiency. There were eight associations; 13,672 members
reported from seven associations; 289 churches; 883 bap¬
tisms, and 142 ministers.

Education

The South, although in some parts settled early, was slow
in organizing a system of public schools. In the earlier
years this was due largely to a prevailing sentiment against
such organization, and in favor of private schools, or edu¬
cation within the family by means of tutors. As a conse¬
quence the poorer classes were not educated, or were forced
to attend the so-called “pauper schools.” There were, how¬
ever, many private schools and academies of a high order
throughout the South, and those who were able to pay for
educational opportunities found them in abundance. Espe-

BAPTISTS OF LOUISIANA

143

dally was this true of the girls, for the South was a leader
m founding seminaries for them. But it was not until the
close of the war that the Southern states took up the problem
of educating the masses. (Dexter, A History of Education
in the United States , 124.)

In the early history of Louisiana Baptists nothing was
undertaken in the way of education as a denomination. Their
numbers were limited, their resources were small, and they
were scattered throughout a vast district of country. They
had come from many states and there was really no unity
of thought among them. The consequence was that they sent
their sons to Mercer College, Georgia; Howard College, Ala-
bama; and to Georgetown College, Kentucky. The daughters
mainly attended Judson College and Georgetown Female
Seminary. Doubtless there were local and private schools
controlled and owned by Baptists, but they did not undertake
any schools as a denomination.

A.s early as 1847 the question of a college was agitated;
but no action was taken until the State Convention met in
Mt. Lebanon, July 16-19, 1852. Dr. B. Egan, an influential
physician, was the foremost advocate of the founding of the
institution. George W. Bains was the pastor of the church
and threw his influence in the same direction. Mt. Lebanon
in Bienville Parish was a most influential center in those
times. The Baptist church was made up of emigrants from
South Carolina and was of a character to give decision and
weight to the enterprise.

A committee on education, of which Dr. Egan was chair¬
man, made the following report:

. The time has, in the opinion of your committee, evidently arrived when
this Convention should adopt some measures to meet the crying want of our
denomination in North Louisiana, for an educated ministry, and when its
members should unite zealously in sustaining a school of high character, to
give instruction to the youth of our common country. In accordance with
this view, your committee recommend the establishment, at Mt. Lebanon,
Bienville Parish, under the immediate patronage of the Convention, of an
institution of such an order, with a Theological Department, to be connected
therewith, as soon as practicable; and, as auxiliary to the object, a Female
Seminary.

B. EGAN, Chairman.

N. B. The above matter having been referred to the Executive Board for
further action, their proceedings are, by resolution, herewith appended.

144

HISTORY OF

Immediately after the adjournment of the Convention the Board met and
adopted the following resolutions:

Resolved, That Elder Wm. H. Bayliss be appointed General Agent for
the said institution, and that he be allowed the sum of $1,000 per annum
for his services.

Resolved, That we elect a Board of Trustees, consisting of thirteen mem¬
bers, five of whom shall constitute a quorum, whose duty it shall be to take
charge of all property donated to the institution, and hold it for its benefit,
and to discharge all the duties usually devolving upon trustees of colleges; and
that they be required to render a report to the Convention at each annual
session.

The said board was immediately chosen, consisting of the
following gentlemen:

DR. JASPER GIBBS,

DR. B. EGAN,

DR. WALTER ROSSMAN,
GEN. JOHN L. HODGES,
COL. WM. 0. BALDWIN,
COL. GEORGE W. ROGERS,

REV. R. M. STELL, M.D.
REV. R. A. HARGIS,
REV. JESSE LEE,

MR. MATTHIAS ARDIS,
MR. T. A. KEY,

MR. W. C. MAPLES.

REV. S. J. LARKIN, M.D.

The Louisiana Association the very same year supported
the move for a school of high grade, in the following pre¬
amble and resolutions:

Whereas, Our brethren of sister associations in the northern part of our
State are agitating the propriety and practicability of establishing an academy
or college of high order, to be under the supervision of the Baptists, having
for its object not only the education of the children and youth of the State,
but also to embrace a department where young men of promising abilities
may pursue a course of study as preparatory to the ministry, and,

Whereas, our brethren of other states are setting us laudable examples in
the establishing of such literary institutions as to enable them to educate their
children and supply their churches with an intelligent ministry. Therefore:

Resolved, That the subject of this report is worthy of our most serious
consideration as a means of extending our usefulness as a denomination, and
demands our liberal support.

Resolved, That a committee be appointed to ascertain the desires of our
brethren in the northern part of our State upon the subject of a convention,
and report to the next annual meeting of this association.

“The board at once organized,” says Dr. Paxton, “and
went vigorously to work.”

The agent for the college did not accomplish anything for
reasons given by himself; but in 1854, $5,280.00 was sub¬
scribed for the Theological Endowment Fund. This was
shortly afterwards increased to $25,000.00. The collegiate
department was organized in the year 1856. The distin¬
guished Dr. Jesse Hartwell was induced to accept the presi-

145

BAPTISTS OF LOUISIANA

dency in 1857, and remained in the position until his death,
September 16, 1859. He was educated in Brown Uni¬
versity, and became one of the most distinguished men in
the South. The following inscription is on his tombstone in
Mt. Lebanon Cemetery:

Sacred

To the memory of Jesse Hartwell, D.D., Born in Burkland, Mass

May 2nd, 1795

Baptized September 15th, 1815

Ordained in Providence, Rhode Island, 1821. Died in Mt. Lebanon, Bienville

Parish, Louisiana, Sept. 11th, 1859.

Tbs monument was placed over his remains by the Board of Trustees of
.Lebanon University, (of which institution he was President at the time
0 L 1S death), by Rehoboth Church of which he was Pastor, by the students
and other friends. He was learned without ostentation, pious without austerity,
genial in disposition yet uncompromising in principle—and in his life most
beautifully exemplified the doctrines which he so zealously taught. The last
text from which he preached marked well his character: Romans Chapter
8 verse 12: For as many as are led by the Spirit of God, they are the sons
of God.”

In 1853 the Mt. Lebanon church had called Dr. F. Court¬
ney as pastor, and he likewise served on the faculty of the
school. He was a Virginian by birth, educated in the Uni¬
versity of Pennsylvania as a physician, practiced physic in
Mt. Lebanon; and was a most able doctrinal preacher. These
two men added great weight to the university. The well-
known William Carey Crane succeeded Dr. Hartwell; and the
school registered 127 pupils.

There was, however, in 1859, an unprecedented thing done
by the Louisiana Convention. The Convention passed the
following resolution:

Resolved, That a committee of three be appointed to memorialize the
Legislature of the State of Louisiana to grant an appropriation of Twenty
Five Thousand dollars to aid in the endowment of Mt. Lebanon University.

The committee appointed to carry this measure through
the Legislature were W. E. Paxton, T. W. Bledsoe, and
W. W. Crawford. This very influential committee secured
$10,000.00 from the Legislature to endow a Baptist uni¬
versity.

The Civil War came on and a large number of the students
volunteered in the Confederate army. The trustees in the end
were compelled to suspend the school, and the buildings were

146

HISTORY OF

taken by the Confederates as a hospital. The endowment
funds, as far as collected, were invested in Confederate bonds
and were a complete loss. The subscriptions were worthlessc

The university was reopened in September, 1865, under
Dr. A. S. Worrell as president. But the school had no money,
the professors looked to tuition alone for salaries, the presi¬
dent resigned, and the school declined. For several years
it was conducted as a high school; but in 1873 the property
was turned over to the trustees. It then ceased to be a denom¬
inationally owned school.

The Mt. Lebanon Female College was established at the
same time as the university. The school had first the culti¬
vated Mrs. Hanson as principal. The Civil War coming on,
the school was discontinued. The buildings were sold to the
state for a laboratory and were finally burnt.

Keachie Female College was under the supervision of the
Grand Cane Association. A tender was made by Keachie
in 1856 to the association for the establishment of the college,
but the constitution was not satisfactory, so the offer was
rejected. The next year the offer, being renewed upon sat¬
isfactory terms, was accepted. The Keachie Church had only
been organized in 1852 with eighteen members. They chose
Rev. A. J. Rutherford, an able and faithful man, as pastor,
who remained in this relation till his death in 1863. He
was bom in Vermont and had at one time been a probate
judge. He was of the genuine “Green Mountain” type, tall,
lank, awkward and wiry; his eyes set somewhat awry; but
with a massive, intellectual forehead. He was a close rea-
soner and a fluent speaker, but convincing rather by
inexorable logic than by impassioned delivery. Few men
could meet him in debate. He enjoyed a reputation for the
most solid honor and integrity. Such a man was of genuine
service in a cause like this.

The college was chartered in 1857 with a capital stock of
$18,000.00. The buildings erected at a cost of $4,500 were
the gift of Thomas M. Gatlin, Esq. After a short time
Jeremiah H. Tucker became president. He was a native of
Alabama; and after a pastorate at Shreveport he came to

BAPTISTS OF LOUISIANA

147

Keachie. L T nder his administration the school prospered, and
at the beginning of the war there were 125 young ladies in
• attendance. During the latter part of the war the exercises
of the institution were suspended, and the building was used
as a Confederate hospital.

After the war the college was reorganized under Rev. Peter
Crawford, who held the position until 1871, when he resigned,
and Rev. J. H. Pucker was again called to the presidency.
President Tucker applied himself with his usuai energy to
the work of restoring the institution to its former prosperity.
He had many difficulties to encounter, but the school grad¬
ually improved under his administration.

There was put on foot in 1870 an educational programme
that promised great things. The school was to be called
Shreveport University. Shreveport had grown to be a consid¬
erable city. The proposed university met with instant favor.
It was argued by its promoters and friends that if Mt.
Lebanon University, located in a remote village, and not
easily accessible, had made at one time such a great success,
the Shreveport University would abundantly prosper.

The history of the enterprise as given by Dr. Paxton, who
was president, is as follows: “In 1870 an association of gen¬
tlemen at Shreveport purchased the Helm school property,
with seventy acres in the suburbs of the city, intending to
develop the value of the property and devote the proceeds to
the establishment of a university. An arrangement was made
with the Southern Life Insurance Company by which policies
were to be taken in favor of the university and the insurance
company advanced the money to put up the building. A
company was organized to build a street-railroad out to the
property. The school was opened in 1871 in the old Helm
building, under Rev. M. S. Shirk, who continued until the
close of the term in the summer of 1872. Rev. W. E. Paxton,
A.M., was elected president, and entered upon his duties in
September, 1872. The winter of 1872-3 was one of unpre¬
cedented low water in Red River, and the city had as yet no
railroad connections completed. Some trouble about the
right-of-way delayed the work of the street-railway until the

148

HISTORY OF

river became past navigation and the material could not be
had. For the same reason, although the brick was burnt,
the contractor was compelled to delay the commencement of
the building. As soon as navigation opened in the spring
the work on the building was commenced and pushed for¬
ward vigorously, with the view of having it ready for the
fall term. It was eighty by an hundred feet, and two stories
high. During the early summer the railroad company was
reorganized, and steps were taken to let out the work. But
every species of business was suspended by the fearful epi¬
demic which ravaged the city in the summer and fall of 1873.
The yellow fever was succeeded by the money panic of 1874.
Business was prostrated. The insurance company suffered
so greatly from the ravages of the fever in Memphis and
Shreveport, where most of its policies were held, that it
failed, the university property depreciated, and there was a
collapse. The mechanic’s lien and the mortgage for the
money borrowed swept away the property, and the enterprise
was abandoned.” (Paxton, History of Louisiana Baptists,
485.)

The Convention at Minden, in 1870, was noted for another
educational movement. The Mississippi Baptist State Con¬
vention made overtures to the Louisiana Baptist State Con¬
vention to unite in building up Mississippi College, at Clin¬
ton, Mississippi. The following was the proposition:

Your committee of reference in the matter of Mississippi College respect¬
fully report, that a conference with the messengers of the Mississippi Baptist
State Convention, elicits the following facts:

1st. The College property is estimated to be worth at least $60,000.00.

2nd. Its location is healthy and accessible, in the hills of Hinds County,
ten miles from Jackson, and thirty-five from Vicksburg, on the Vicksburg
and Meridian railroad.

3rd. It is in a vigorous and flourishing condition, having given employ¬
ment, during the past session, to seven efficient instructors, and had an at¬
tendance of one hundred and fifty-three students, thirty-five of whom were
for the ministry.

4th. The College is sufficiently supplied with apparatus and means of
illustration and a good library.

5th. The terms of co-operation propose to invest the Louisiana Baptist
State Convention with chartered rights in the College, proportionate to the
number of white Baptists in the State compared with the whole number in
Arkansas, Mississippi and Louisiana.

BAPTISTS OF LOUISIANA 149

In view of these facts, and our need of educational facilities, we deem the
proposed co-operation eminently desirable, and practical, and recommend the
adoption of the following resolutions:

Resolved, 1st. That we cordially accept the terms of co-operation, as of¬
fered in the plan submitted by the Mississippi Baptist State Convention.

Znd \ lhat a committee of five be appointed by this Convention to rep¬
resent its interests at the next session of the Mississippi Baptist State Con¬
vention, and be fully authorized to consummate the proposed co-operation.

3rd. That we earnestly commend Mississippi College to the patronage and
support of the Baptists of Louisiana, as capable of supplying in every respect
the great necessities we experience of Christian and Ministerial Education.

4th. That in consideration of the great benefits offered in this co¬
operation, we accept the invitation of the Mississippi Baptist State Conven¬
tion, to aid in relieving the present embarrassment of the College, and for
this purpose hereby welcome to our State their agent, Rev. A. A. Lomax, to
solicit contributions to this object.

Respectfully submitted,

THOMAS NICHOLSON, Chairman .

W. E. PAXTON,

F. COURTNEY,

N. F. McCRAW,

.... G. W. TREZEVANT.

(Minutes Louisiana State Convention, 1871, pp. 12, 13.)

The president appointed the following brethren to com¬
pose the committee of five to carry out the provisions of the
above report: Elders J. M. Lewis, T. Nicholson, F. Courtney,
W. E. Paxton, and Dr. G. W. C. Trezevant.

The agent of Mississippi College was invited to canvass
the state with a view of obtaining the proportionate share of
the endowment fund under the new organization of the
college. From the first it was manifest that it was not the
intention of the Louisiana Baptists to give up their own educa¬
tional interests. This was made manifest in the following
resolution passed at the meeting at Keachie, in 1873:

Resolved, That the action of this body the past few years uniting with
Mississippi and Arkansas in building up the College at Clinton, was never
meant to transfer all our educational interests to Mississippi, or to surrender
the right to foster our own home institutions. (Minutes Louisiana State Con¬
vention, 1873, p. 6.)

This co-operation with Mississippi College was continued
till 1888 to the mutual advantage of all concerned. Many
young men from Louisiana received their education in the
college.

150

HISTORY OF

Newspapers

The newspapers which circulated among the Baptists were
The Christian Index, The Tennessee Baptist, 1 he Religious
Herald, and The Baptist Banner and Pioneer, now The West-
ern Recorder . While a great many of the Baptists of this
early period were not reading people, yet they were alive
to the importance of the printed page. From time to time
colporteurs were sent out to distribute books, and individual
ministers have done a great deal to supply reading matter for
the masses. The Louisiana Association kept a library for
the use of her ministers. The Grand Cane and North Louisi¬
ana Associations have each had a book depository for several
years, and have been successful in disposing of our leading
denominational books.

The need for a state paper was felt to be great. The South¬
western Baptist Chronicle began its publication in New Or¬
leans, in 1847. Dr. William C. Duncan was its able editor.
The Baptists of the state hailed its appearance with joy and
with many subscriptions. On account of the sickness of the
editor the paper was discontinued in the year 1850.

The New Orleans Baptist Chronicle was started in 1852.
The publishers were L. Alex Duncan and J. L. Furman. The
editor was Dr. William C. Duncan. The state convention
of that year and subsequent years most thoroughly endorsed
its publication. The report on why a Baptist paper should be
printed in New Orleans was long and elaborate. It was to
be “issued twice a month, printed upon new and beautiful
type, the paper will be of fine quality. Its name is indicative
of its character. It will be thoroughly Baptist; and will
contain a condensed record of religious intelligence and such
carefully written articles on doctrinal, practical, biblical and
literary subjects, as may from time to time seem to be called
for.” The price was $1.00 a year. The paper had a wide
circulation; but after five years was discontinued.

The Rev. Hanson Lee, in 1855, began the publication of
The Louisiana Baptist, at Mt. Lebanon. It took a high rank
as an able journal. His mind was of a superior order and
well cultivated; his memory extraordinarily retentive; he

BAPTISTS OF LOUISIANA

151

seemed never to lose anything acquired. As a teacher he was
very successful, and very much loved and honored. As a
minister he was modest, dignified in manners. His style as
a preacher and writer was concise, with no affectation or
ornament. His thoughts flowed seemingly without an effort,
and were expressed in an easy and natural manner.

After the death of Mr. Lee, in 1863, the paper was edited
by W. F. Wells, Dr. Courtney and A. S. Worrell. The pub¬
lication was continued through the period of the Civil War.
At the close of the war the paper was sold to Dr. A. S. Monde,
but he soon resold it to Mr. Wells, and Dr. Courtney was
editor and W. E. Paxton, assistant. Mr. Wells also published
a Sunday-school journal called The Children of the West.
About this time The Louisiana Baptist was sold to Dr. J. R.
Graves and a Louisiana department was opened in The Ten -
nessee Baptist , and the State Convention elected Dr. Paxton
as contributor. This arrangement continued till 1877, when
the Mississippi Baptist Record was adopted as the organ of
the Convention.

CHAPTER XI

THE BAPTISTS EAST OF THE RIVER

The Florida Parishes—The Home Mission Board—The Mississippi Bap-
Usts—The Survey of the State—New) Orleans and its Possibilities!—Sylvanus
~* nc * rum The Coast Country—The Gulf Coast Association—T. J. Walne—
The Southern Baptist Convention Petitioned—The Home Board Works in
New Orleans—Faithful Women—A Letter from the New Orleans Union.

In simple trust like theirs who heard,

Beside the Syrian Sea,

The gracious calling of the Lord,

Let us, like them, without a word,

Rise up and follow Thee.

— Whittier.

The Baptists in New Orleans and the Florida parishes had
always co-operated with Mississippi; and were more inti¬
mately connected with that state than with Louisiana. There
were several things which produced this anomalous condi¬
tion. Practically all of the preachers and Christian workers
had come from this state, or had been impressed by the in¬
fluence of Mississippi. The Mississippi River divided them
from the remainder of the state. Most of the Baptists in
Louisiana were in the northern part of the state; and widely
separated from those east of the river. The railroad connec¬
tions were poor; and the country roads were frequently im¬
passable. All of these influences and others not mentioned
were to lead to a wider separation. More than a decade was
to pass before unification would be accomplished.

After the trying days of Reconstruction were passed the
New Orleans churches tried to organize for constructive
work. But the numbers in the two churches were so small,
and their resources so limited, it was really a struggle for
existence. The Home Mission Board had in the past heroic¬
ally assisted these churches, and was to be their savior in the

[ 152 ]

BAPTISTS OF LOUISIANA

153

future. Even now it had assumed the financial obligations
and lifted the burden from the Coliseum Church; but the
Board was badly crippled for want of funds, and besides,
the whole country was prostrate and was begging assistance
from the board.

Under the conditions it is not surprising that an appeal for
assistance was made to Mississippi Baptists; and it is to the
credit of Mississippi Baptists that they responded. Poor and
prostrate as they themselves were, they heard the cry from
beyond.

They took a survey of conditions and it was found that
the destitution in Mississippi and East Louisiana was most
appalling. This was pointed out by Dr. John L. Johnson,
president of the Mississippi Board of Missions, in an ad¬
dress on the spiritual destitution of this territory. He says:
“If we except a few points in the Yazoo Delta or ‘Mississippi
Bottom,’ this wonderfully fertile region embracing seven large
counties, is almost wholly without the preached gospel, and
the Sabbath is unknown as a day of worship.”

Along the entire line of our western and southern borders
as traced by the Mississippi River from Memphis to Green¬
ville, from Greenville to Vicksburg, from Vicksburg to
Natchez and Baton Rouge, and on the Gulf, and thence by the
coast to Mobile, a distance of some eleven hundred miles,
there is but one self-supporting and aggressive church, the
Coliseum of New Orleans. (Baptist Record , March 25,
1880.)

The Mississippi brethren not only took a survey of the
entire territory, but gave a comprehensive statement of the
needs and possibilities of New Orleans. The presentation of
the subject by Dr. T. J. Walne, the Secretary of State Mis¬
sions, is a statesman-like document. It is especially so in the
light of to-day. In the address to the Southern Baptist Con¬
vention, May 12, 1881, which is here quoted at some length
because it gives an adequate understanding of the entire
situation, he says of New Orleans:

The most important city in our territory, is rapidly becoming the commer¬
cial center of the vast area and population grouped before you. Situated
midway between the Atlantic and Pacific Oceans, on the Gulf of Mexico, at

154

HISTORY OF

the ocean outlet of the most magnificent river system on the globe, having
upwards of 16,000 miles of navigable waters, touching or bordering twenty-two
states and territories, and now the converging point of the extensive railway
systems of the Atlantic, Southern, Western and Pacific States, and by con¬
nection with all of the Northern States, Mexico and the Pacific coast; with
its multiplying lines of steamships to all parts of the world; its lines of tele¬
graphs and ocean cables, bringing the most remote parts of this missionary
territory into startling nearness.

After taking into account the possibilities of the proposed
Panama Canal and other proposed utilities and developments
he mentions the religious condition of the city. He says:

In this great commercial center we have but two churches and a member¬
ship of 373. One of these churches is burdened with debt. The other, home¬
less, is sustained by the State Mission Board of the Mississippi Baptist State
Convention. These churches are centrally located in the midst of a vast
Homan Catholic constituency.

The population is then taken up. Among this two hundred
and twenty-five thousand population, there are French, Ger¬
mans, Italians, Spanish, Portuguese, Americans, Chinese and
Africans. Work is warranted in each one of these languages.
The opinion is expressed that one day this will become the
center of the missionary operations of the Southern Baptist
Convention. Such was the wide and comprehensive view
that the Mississippians took of the New Orleans situa¬
tion. It is felt that they will do their best to supply the desti¬
tution but the hope is expressed that the Southern Baptist
Convention would turn its attention to this needy but hopeful
field, and do something worthy of these great opportunities.

The First Baptist Church had gone a long time without a
pastor, with occasional preaching. Rev. Morris C. Cole was
called to this charge in 1879. Twenty-two months prior to
this he had gratuitously supplied the church; and when he
became pastor all the church promised in the way of com¬
pensation was his house rent. Later his salary was paid by
the State Mission Board of Mississippi. The church at the
time numbered 124 and in 1886 it had 180 members, 60
of whom were non-residents. The church had about held its
own in membership. The Sunday school grew from 60 to
120. There were two industrial schools, one mission Sunday
school and three ladies’ missionary societies. Part of these

BAPTISTS OF LOUISIANA

155

organizations passed under the control of the Valence Street
Church after its organization.

There were many striking conversions in those days. One
of these was that of Capt. Frank Keeling, who had been a
popular master in the Red River trade. For many years he
was estopped, on account of paralysis, from following his
calling. The experience of Brother Keeling,” says Pastor
Cole, “as related to the church, was singularly clear and sat¬
isfactory. None of those present will ever forget the impres¬
sive scene.

“A large arm chair had been provided for his use, so that
he might sit and face the congregation. Brother Keeling is
seventy-two years of age, and weighs over two hundred
pounds. He has snow-white hair and beard; the latter of
unusual length, falls in heavy masses on his deep broad chest.
All our hearts were strangely stirred within us, as we lis¬
tened to his manly voice, telling the story of the Saviour’s
love, calmly, deliberately, yet with deep feeling, and none
looking into his clear, quiet eyes, doubted ‘that he had been
with Jesus.’ The night of the baptism the congregation filled
the house. The interest was intense, during the sermon, and
seemed to augment as the services proceeded. Friends sup¬
ported Brother Keeling as he slowly walked toward and
down into the baptismal waters. A moment we tarried, speak¬
ing such words as the occasion demanded. Then as com¬
manded, in the ‘name of the Father, the Son and the Holy
Ghost,’ we buried him with Christ ’neath the liquid grave.
He emerged from the water without a struggle, his face fairly
radiant with joy. With the climax of the thrilling scene, the
pent up feelings of the audience could no longer be re¬
strained, and many eyes, long dry, were filled with tears.”

The Coliseum Place Church from 1870 to 1875 had Rev.
Edward G. Taylor as pastor at a salary of $5,000.00 a year.
The church numbered 300. After a prosperous pastorate
Rev. Norvill W. Wilson was called at a salary of $4,000.00.
He was a good scholar and a finished orator. The celebrated
Dr. Jeremiah B. Jeter said of him: “Dr. Wilson is a preacher
of rare endowments. The freshness, originality and vivacity

156

HISTORY OF

of his sermons, we have never known excelled. He never
repeats his own thoughts, or runs in old ruts, or ever crosses
his tracks without reminding his hearers of it. His preaching
is eminently Scriptural. All his discourses are drawn from
the Word of God. We have heard him preach constantly for
several years, and we have never listened to him without
interest and instruction.” Most successfully did he labor in
New Orleans till, in the scourge of the yellow fever in 1878,
he fell at his post, a victim of that disease.

After a short pastorate of J. O’B. Lowry, Rev. Sylvanus
Landrum became pastor and labored till his death in this
city. No man ever served the church more conscientiously
or with greater success. He was succeeded by his son-in-law,
B. W. Bussey, who served the church for a period.

On the coast country from New Orleans to Mobile prac¬
tically the same conditions of destitution prevailed. Rev.
0. D. Bowen, one of the most honored and best-posted min¬
isters who ever lived in this section, gives a true account
of the situation. He says:

It is befitting the occasion for me to mention some of the disadvantages
of the work, but for which we would have made much greater progress. What
I will say may be considered as referring especially to the work along our
coast, but most of what I may say will apply to New Orleans as well. Some
of the peculiar difficulties under which we labor are:

1. The population being composed largely of Roman Catholics, it is seldom
that we have the pleasure of preaching the pure gospel to them, because
they are taught by their priests that it is wrong and dangerous to attend the
services of heretics, such as they consider Baptists and Protestants to be.
Being bound by their religion to observe and do whatever is commanded them
by those whom they believe hold the keys of the kingdom of heaven, they
feel that were they to break over the restraints imposed upon them, they
would imperil their souls, consequently it is seldom that one of them is able
to tear away from the cords that bind him, and join a sect that he has been
taught to believe rests under the opprobrium of sinful and damning heresy.
Our accessions to the churches have not been from Catholic ranks except in
a few instances.

2. The lax moral sentiment that is so prevalent among us, yields to the
perpetration of many things which are contrary to the laws of God and the
State, and forms a current of iniquitous practices which are inimical to the
healthy growth of the churches around which the torrent rushes. Not to
particularize to a great extent, I will refer to two of the most demoralizing
viz.: DRAM-DRINKING and SABBATH-BREAKING! The liquor men have
the monopoly at most places and their influence, as such, is truly great; and
at their houses where destruction is dealt out, gather most of the aged as
well as the young men of our country, and spend their hard earnings for
that which is hastening them onward to an eternal hell.

BAPTISTS OF LOUISIANA

157

Sabbath-breaking is the rule rather than the exception at the various
watering places which dot this beautiful Coast. The sin is augmented during
the summer months by the great influx of visitors from the cities, who crowd
our streets and esteem worldly pleasure as the chief concern of mortals here
below. Now add to this the Sunday excursionists, and we have a spectacle
that sickens the heart of any one who loves the ways of peace and holiness.
It is depressing and disheartening to the people of God; and when the tide
of transient visitors has subsided we are left in a desolate condition, and it
takes some time to get to work again. The pastor’s heart is always wrought
up to its highest in its going out in anxiety for the welfare of his little flock,
which at times appears to be discomfited with hope forlorn.

3. That part of our population not Roman Catholic is, with a few excep¬
tions, a floating population. The industries of the country not being lucra¬
tive, and the unhealthy tone of society keeps up a fluctuating state of affairs.
There is and has been no permanency of settlement with most of our people,
and this will continue until the resources of the country are sufficiently
developed, and the moral sentiment of the most of our citizens is changed
for the better. It is hard to utilize what little Baptist material that comes
among us because of the reasons stated.

4. The population of the Coast and of New Orleans is for the most part
religious, but as to whether the majority of us possess the principles of true
Christianity, I will hardly suggest, but will leave it to the consideration of
whomsoever will. The reception into the various religious organizations of
many who make no profession of regeneration of heart, has worked illy in
recommending the religion of Christ to sinners who seem to be good j'udges
of what a Christian’s life ought to be, and its tendency is to bring discredit
upon the fair name of Christianity, and to strengthen the sinner in his un¬
belief or infidelity. For let it be remembered that a great deal of Sabbath¬
breaking is done by professors of religion, and much of the liquor sold and
drank, is sold and drank by those who profess the name of Christ in one way
or another, to say nothing of gambling and gaming, and swearing, all of
which is characteristic of those who walk according to the course of this world,
and against which the wrath of God is revealed. (Bowen, Historical Sketches
of the Work of Baptists on the Mississippi Sea Coast and in New Orleans, La.)

Under these conditions it was thought advisable to organize
an association, the territory of which should include New
Orleans, La., Mobile, Ala., and the inclusive territory of the
Gulf Coast, in Mississippi. As this territory is vitally con¬
nected with Louisiana Baptists the organization of the Gulf
Coast Association is recorded. The account of Rev. 0.
D. Bowen is here followed. He says: “The work of Brother
J. B. Hamberlin, missionary of the Board of State Missions
of the Mississippi State Convention has resulted in the
organization of the churches situated between the cities of
New Orleans, La., and Mobile, Ala., thereby filling up this
vast destitution with active gospel churches, and placing
the situation of affairs in such a shape as to call for the
attention and consideration of the churches all along the line,
as to the practicability and necessity of the union of them all

158

HISTORY OF

in the formation of a body that would strengthen and enliven,
and advance the work of the Lord committed to their hands.
To connect these portions of three states in forming a united
front, was the subject that in the very nature of things called
for serious thought on the part of those directly interested in a
work in which all would feel a common interest. After ma¬
ture thought on this important subject in which so much wa§
involved, and a special visit by Brother Hamberlin to the
churches, both in Mobile and New Orleans, on the subject, it
culminated in an agreement on the part of the churches
situated in Mobile and those adjacent thereto, New Orleans
and the intervening coast, to assemble by delegation and put
into execution what in the minds of manv, was believed to be
the very best step that could be taken for the furtherance of
the gospel of the Kingdom of our Lord Jesus Christ. The
churches in Mobile, and those contiguous to that city, that
took part in the matter as before mentioned, belonged to the
then existing Providence Association. In order to the con¬
summation of the organization of a new association, it was
agreed that a meeting be held in the city of Mobile, at the
time of the annual session of the Providence Association, at
which time and place a full understanding might be arrived
at. Consequently, delegates or messengers from the churches
in New Orleans and along the coast met with the association
aforesaid for the purpose already stated. The Providence
Association met in its twenty-second annual session at 10
o clock A.M., May 26, 1877, with the St. Francis Street
Baptist Church, Mobile, Ala., and was called to order by
Elder Wm. Spence, the former moderator, Elder A. B. Couch,
the former clerk being in his place. After some discussion
as to the best method of incorporating the churches of New
Orleans, La., and the intervening coast into one association
with the churches of this body, the following resolution was
offered and passed:

Resolved, That the Providence Association be, and is hereby, dissolved, for
the purpose of forming a new association; whereupon the Providence Asso¬
ciation was declared dissolved.

At 12 o’clock, immediately on the dissolution of said asso¬
ciation, in the St. Francis street house of worship, Elder N. W.

BAPTISTS OF LOUISIANA

159

Wilson, of New Orleans, was called to the chair, and Marion
B. Richmond, of Scranton, was appointed secretary.

On motion the moderator appointed a committee on cre¬
dentials. Said committee reported on churches and messen¬
gers. The names of the churches then represented in the
formation of the new association were:

Union, Brook Cedron, Ocean Springs, Moss Point, Bay St. Louis, Biloxi,
Shell Bank, Handsboro, Scranton, St. Francis Street, Broad Street, Palmetto
Street churches of Mobile; and Coliseum Place and First Church of New Or¬
leans. Fifteen were represented. (Bowen, Historical Sketches of the Work
of Baptists on the Mississippi Sea Coast and in New Orleans, La.)

This association was called “The Gulf Coast.” The result
was that the New Orleans churches became members of the
Mississippi Baptist State Convention. The Alabama churches
after a short while retired from the association; but the rela¬
tion of the New Orleans churches was continued for many
years.

In the course of time it was recognized that New Orleans
should have more assistance than Mississippi could afford to
render; and that it was really the work of the Southern
Baptist Convention to do the mission work in this city. Dr.
T. J. Walne, the Secretary of Missions for Mississippi,
brought the whole question before the Southern Baptist Con¬
vention in 1881. He was able to make to his convention, the
following autumn, a most satisfactory statement. He said:
“At a meeting of the Board held in Okolona, during the
session of the convention, the corresponding secretary was in¬
structed to bring before the Southern Baptist Convention the
city of New Orleans as a great mission field for the Baptists.
This was done by means of a memorial and a large outline
map, showing the location and relations of New Orleans,
both to the territory of the Southern Baptist Convention and
to the great mission fields lying southwest and south of this
country in Mexico, Central and South America and the
West Indies.

“Your Board has the pleasure of stating that the memorial
was most cordially received by the Convention, and such
action taken as will, in our opinion, lead to most important
results as relates to mission work in New Orleans.

160

HISTORY OF

“The Home Mission Board was instructed to put two or
more missionaries in New Orleans at the earliest practicable
moment. The Baptist press throughout the country has kept
the subject before their readers. We believe, therefore, that
the time is near at hand when mission work will be vigorously
and successfully prosecuted in this Rome of America.”
(Minutes of the Mississippi Baptist State Convention, 1881,

p. 28.)

The action of the Mississippi and Southern Baptist Con¬
ventions was thoroughly endorsed by the Louisiana Conven¬
tion. (Minutes 1882, p. 26.)

Many mission stations were opened and Miss Minnie Al¬
fred, Miss Cole, Miss Emma Gardner and Mrs. M. J. Nelson
did acceptable service. The salary of the last named was
paid by the Mississippi Board. The same board continued
its assistance to many places in the Florida parishes, espe¬
cially to Amite and Baton Rouge. A new mission was opened
in January, 1882, on Valence Street in the way of a Sunday
school. The seats were trunks and boxes; seven children
assembled, and from this humble beginning two years later
the Valence Street Church was organized.

As a result of the work of Mrs. Nelson in Carrollton, a
mission was organized at Maple and Cherokee streets. Mrs.
Haygood donated the lot to the Coliseum Place Church and
Mrs. Nelson raised in Mississippi the money to build a
small house. In 1898-9 a church of about thirty members
was collected, the Rev. A. G. Moseley became pastor. The
church removed its location to the present site on St. Charles.
After several changes in the pastorate, Rev. W. H. Bringle
became pastor in 1906 and served the church nearly ten
years. The church is one of the strongest Baptist churches
in the city, and has Dr. W. W. Hamilton as pastor.

The Baptists of New Orleans greatly appreciated the labors
of the Mississippi Board. The New Orleans Missionary
Union, in 1888, wrote a letter to the corresponding secretary
of that board, Dr. John T. Christian, which not only grate¬
fully acknowledges their obligation, but contains some im¬
portant details. The letter is as follows: “At a recent meet-

BAPTISTS OF LOUISIANA

161

ing of the New Orleans Baptist Missionary Union, the pastors
of the three churches here were appointed a committee to
express the appreciation of the Baptists in New Orleans for
the work done by your Board in this city.

“When your first appropriations were made to New Or¬
leans, April 1879, Coliseum Place Baptist Church was $10,-
000 in debt. The First Baptist Church was homeless, ren¬
dered so by the necessity of surrendering their house of wor¬
ship to their creditor whose mortgage, with interest accrued,
was $5,000. Brother W. H. Tucker of your state was supply¬
ing Coliseum Place Church, and Brother Morris C. Cole
had been pastor of the First Baptist Church but three months
—although he had been preaching for the church gratuitously
for twenty-two months. Your appropriation of $50.00 per
month to the First Church, at the date named, encouraged
him to devote his whole time to the flock and its interests.
Brother Tucker subsequently was commissioned by your
Board to work in the Sixth District; appropriations for his
support were continued until he resigned, some months later.

“The impetus thus given to the cause here, which was
augmented by your counsels, prayers and kindly words, more
than by your appropriations, beneficent and indispensable
as they were, sent a thrill of encouragement throughout the
denomination which had long regarded the work here as
almost hopeless.

“A decade has passed since you began to strengthen our
hands and hearts. What has been the result? The $10,000
debt of Coliseum Place Church has been paid. Services
have been maintained without interruption, at an expense,
including amounts raised for benevolent purposes and mis¬
sions, of about $4,000 annually—a sum total of $50,000.
The First Church is now happily domiciled in the building
and on the property it was compelled to surrender; God
having given it back to them. In this they now worship, ‘none
daring to molest and make them afraid.’ Services have been
maintained without interruption at an expense above the ap¬
propriations made to it for all purposes, of $1,000 annually,
an aggregate of $15,000.

162

HISTORY OF

“Another and most blessed agency inaugurated by your
Board was the commissioning and support of the missionaries
—‘elect ladies,’ Miss Emma J. Gardner, now Mrs. Dr.
Hackett, Mrs. Mattie J. Nelson, and Miss Maitee Cole. So
effective and blessed had the work been of these consecrated
women, the denomination has recognized it as of God, and
is carrying it on through its organized board. When Miss
Gardner retired Miss Minnie Alfred, of the First Church,,
was commissioned to fill the vacancy.

“The district to which your Board appointed Brother
Tucker was entered in the winter of 1881-82 by the First
Church, and the Valence Street Mission was organized. This
mission has developed into a well organized church with
Sunday and industrial schools, a beautiful and commodious
church edifice; property valued at $8,000, worth $10,000.
One of your own grand young men is its pastor.

“In Carrollton, one of the city’s most delightful and prom¬
ising suburbs, Sister Nelson’s Mission is well established in
a beautiful chapel, with comfortable furnishings valued at
$1,500.

“The Locust Street Mission is another outcome of the ag¬
gressive spirit developed. It was originally organized, and
for years maintained by the brotherhood of Dr. Palmer’s
church. Dr. Landrum purchased it from them for the Home
Mission Board. The lot is leased for a term of years. Here
live Sunday and industrial schools are maintained by the
Coliseum Place Church, Sister Nelson having the latter in
charge.

“In the Third District, or French part of the city, Miss
Alfred has organized a mission with industrial school work
as the main feature, which gives promise of usefulness. Let
us recapitulate.

“In 1879, two churches—$15,000 in debt, one pastor, one
supply, two small Sunday schools, members discouraged,
services only partially sustained.

“In 1888 three churches, no indebtedness, save $1,000 for
which the Home Board is responsible, three pastors, three
mission stations, three women missionaries, five Sunday

BAPTISTS OF LOUISIANA

163

schools, five industrial schools, $74,500 raised and expended
for the cause of the Redeemer.

“Last, the New Orleans Baptist Missionary Union has been
organized ‘to promote Evangelical Christianity; to establish
and sustain missions, Bible and industrial schools, hold
gospel meetings, distribute the Holy Scriptures and religious
literature.’ The best material in all the churches and mis¬
sions are in this organization, which is accomplishing all
that its projectors hoped. Surely we have reason to thank
God, and take courage, for what has He not wrought?

“To your faith, counsels, gifts and kind words, which have
encouraged and sustained us, are we first under God, to give
credit for these blessed results. These results can only be
conserved and the work enlarged, and our duty to Christ and
lost men be met by larger investments of treasure, and the
employment of more men and women. There is no place
or time this side the second advent of our Lord, when we may
stop endeavor, and withhold from the Lord’s treasury, his
portion of the prosperity given us. To the Baptists of Mis¬
sissippi, the great head of the church has given wondrous
privilege and opportunity. That which has been accom¬
plished by your help is an earnest example of what the Lord
will do with, and through you in New Orleans. Your oppor¬
tunity and privilege gauge your responsibility and accounta¬
bility. Carrollton and Locust Street are calling for the help
of another man to preach and administer the ordinances. A
dozen other missions might be established, ought to be estab¬
lished at once. We bring the need with throbbing hearts and
tearful eyes, and lay it before you. We shall not do so in
vain.

“Those in whose judgment the denomination concurs, be¬
cause of their experience and wisdom are counselling new
associations and relations for the churches in New Orleans.
It may be best to do their bidding, but whatever we may do
we hasten to assure you and the great body you represent
that we shall ever cherish in our hearts the deepest gratitude
for your Christly sympathy and help given us.

164

HISTORY OF

“Since your Board was compelled to abridge its appropria¬
tions to the work in New Orleans, we have felt, and known,
that you have increased your sympathies and prayers. The
Home Mission Board, with its stronger arms and greater re¬
sources, took up the burden that had become too heavy for
you, and is carrying forward the work grandly; not only in
the city of New Orleans, but in the state. Allow nothing to
stop the streams of consecrated treasure that rise in the
churches of your state from flowing into the treasury of the
Home Board.

“The work in New Orleans and Louisiana is but just be¬
gun. Its needs are so great they make those who realize them
stagger, who have not been taught to count on God in poverty,
and paucity of numbers and influence.

“Praying God’s richest blessings and guidance on the State
Board, and Convention, and the churches of Mississippi.
We are fraternally for the Union, the churches and for our¬
selves, your brethren in Christ Jesus.

“Signed —B. W. Bussey, pastor Coliseum Place Baptist
Church; Morris C. Cole, pastor First Baptist Church; R. W.
Merrill, pastor Valence Street Baptist Church.”

CHAPTER XII

THE PERIOD OF CONSOLIDATION

The Period of Disintegration—The Baptists Came From Many States—
Reports of Sickness—Great Religious Destitution—Twenty-six Parishes Had
No Baptist Preaching—Large Towns Without a Baptist Church—Natchitoches
—Baton Rouge—Man Baptized In Jail—Lake Charles—Pineville and Alexan¬
dria—State Missions—Complaint of Bethlehem Association—The Grand Cane
Church—Associations Aloof From the Convention—Associations Organized—
Palestine—Big Creek—Newspapers —The Baptist—The Southern Messenger —
The Baptist Record — The Baptist Messenger —W. S. Penick, Editor —The
Baptist Chronicle —R. M. Boone—The Proposed Southwestern Baptist —Edu¬
cational Questions—The Concord Institute—Keachie College—Mt. Lebanon
University—Mississippi College—Unification—Coliseum Church and S. Land¬
rum—Committee on Unification—Board Located at Shreveport—C. W. Tom-
kies Elected Secretary—The Evergreen Meeting—Unification Effected—Re¬
vival—The Favorable Report of the Board—J. T. Barrett, Secretary.

Blest be the tie that binds
Our hearts in Christian love;

The fellowship of kindred minds
Is like to that above.

—John Fawcett.

The history of the Baptists west of the river from 1876
to 1888 really covers two periods—that of distintegration
and that of unification.

At first there was a tendency to disintegration. The North
Louisiana Association had passed a resolution to sever all
connections with the Louisiana State Convention, “all that is
organic, corresponding or sympathetic.” It adopted' the
Baptist Record as its organ. It was a great cause of sorrow
to many persons. Dr. F. Courtney, and no one understood
the situation better than he did, said the lack of unity was
the reason the Baptists were not accomplishing more than
they did. “I suppose it grows,” says he “in a great measure,
out of the fact that the Baptists of Louisiana, are generally
emigrants from the older states, each one warmly attached
to the plans of operation of his native state. The Georgia

C165I

166

HISTORY OF

Baptist thinks nothing right that is not after the model of that
state, the South Carolina Baptist sees nothing good that does
not conform to the usage of the Palmetto state, and the Vir¬
ginia Baptist looks with distrust upon every practice which
he did not see in his forefathers in the Old Dominion.”
The Louisiana Baptists had gone beyond their own hounds
and endorsed a paper and college out of their own state. “My
preference then,” he continues, “would be to let things stand
as they are, so far as the adoption of a male college and a
paper is concerned and, in addition, the decided endorsement
of Keachie Female College. Yet, if our brethren would come
together in convention in such numbers as to be a representa¬
tion of the Baptists of North Louisiana, and should propose
an entirely different programme, I would unhesitatingly sub¬
mit. I say North Louisiana, not because I would not rejoice
to see the Baptists of the state united, hut because I have small
hopes of that desirable state of things for some time to come.”
(The Baptist Record , March 28, 1878.)

Another reason for discouragement in Louisiana at this
time was that there were many reports printed in the secular
and religious papers that the state was very sickly. This came
about in part through the severe epidemics of yellow fever;
and in some instances of exaggerated accounts of sickness.

Dr. J. B. Gambrell, in the year 1881, took a trip up the
Red River in a steamboat. He gives the following graphic
description of his journey: “The second morning found us in
the Red River. The stream took its name from the color of
its water, which is of reddish tinge. The Red River lands
are famous for their fertility, yet as an evidence of how man
squanders the bounties of heaven, there is very little evidence
of real prosperity to be seen along this route. The people
seem, for the most part, as poor as our piney-woods farmers,
and besides, lack many of the comforts common to the hill
country. A gentleman aboard says it is whisky and its com¬
panion, laziness, that are blighting this fair land. This is
but the old story over again. We see them putting off barrels
of the ‘beverage of hell,’ two whisky drummers are aboard,
and the people at the landings frequently come aboard, walk

BAPTISTS OF LOUISIANA

167

up to the bar, often in rags, put down their money, and take
a drink. Surely the demon of drink is the ringmaster of the
nethermost pit.

A steamboat is a queer world in itself. Everything is free
and easy. People act as they feel disposed. The company is
of all sorts. Below, on the freight deck, are the ‘roustabouts,’
mostly negroes, dressed any way, and some of them dressed
scarcely at all. What a set they are; great muscular fellows,
with just intelligence enough to be beasts of burden, and not
much more. Over this brawny crew preside the cursing
mates, who seem to think it would be unprofessional to speak
to a ‘roustabout’ in a pleasant tone, or to unload freight with¬
out ‘cursing.’ How shall these people be reached by the
gospel? Above are the higher officers of the boat, always
polite; the table servants, cleanly dressed; the bar tender
(what shall we say of him?), and the passengers. Among the
passengers are ministers of the gospel (we had the Episcopal
Bishop of Louisiana with us), pious and elegant ladies, gen¬
tlemen of business, frolicsome sons of Bacchus, who leave
home to drink and commit nameless crimes against social
order. Then there are the smiling, professional gamblers,
who lie in wait to deceive, and prey upon the traveling pub¬
lic. And lastly there may be seen profusely dressed and
painted women, with their smirks and smiles, and brazen
faces, luring the unwary on till their feet take hold on hell,
and they return not to the ways of peace. Each sort pursue
their course, and all with a freedom unknown elsewhere.”
(The Baptist Record , July 21, 1881.)

Whether real or fancied, all of these accounts had their
effect, and deterred many good people from settling in the
state.

In the entire state there were, perhaps, only four churches,
Shreveport, two in New Orleans and Bayou Rouge Church
at Evergreen, which had preaching every Sunday. The most
of the churches were in the country, among small farmers,
and a few of the town churches had preaching twice a month.
Even so large a place as Monroe had preaching only twice a
month. Someone called a Baptist preacher in Alexandria

168

HISTORY OF

a curiosity. W. M. Reese, of Mt. Lebanon College, who was
thoroughly conversant with the situation said: “More than
half of Louisiana is without Baptist preaching; whole par¬
ishes and many important and growing towns without a Bap¬
tist church or a missionary or teacher, while many of our
churches are pastorless and need help to sustain a preacher.
Thus, at our very doors, souls are perishing for the lack of
knowledge, and Romanism and every other ‘ism’ find in our
midst congenial homes and willing votaries. The Mace¬
donian cry comes up from all over our state: ‘Come over
and help us’.” (The Baptist Record , January 28, 1886.)

Rev. R. M. Boone, editor of The Baptist Chronicle , is even
more specific in his survey. “There are, as far as can be
ascertained,” said he, “at least twenty-six parishes, if not
more, that are without a Baptist church or preacher. Quite
a number of others have churches, but they are barely exist¬
ing. There is a small church in Concordia, one in Point
Coupee and one in Acadia. The latter has only about eleven
members. If these parishes where they have only a small,
struggling church were included, the number would exceed
thirty. But we have selected twenty-six out of the fifty-nine
parishes that are wholly destitute of a church or preaching.
These twenty-six parishes have a population of 271,831.”
(The Baptist Chronicle , January 17, 1889.)

“How it moves upon one’s feelings to pass through a rich,
beautiful country of over 200 miles in extent, where cathe¬
drals and church spires are visible on every hand and none
dedicated to the cause we so much love; pass through villages
and towns of 500 to 1,500 people and none to greet us as a
brother or fellow laborer. Could a foreign land be different?
Yet this is what a Baptist must experience when he leaves New
Orleans by boat or train. There is not a Baptist church on the
west bank of the Mississippi from its mouth up through
Louisiana into Arkansas. From the mouth of the Red, includ¬
ing the territory lying between the Mississippi and Atchafal-
aya rivers on down to the gulf, at least one-fourth of the state,
there is but one Baptist church and one preacher, and that in
the extreme northern end. . . . The other portion of this ter-

BAPTISTS OF LOUISIANA

169

ritory on down the Mississippi and Teche is the wealthiest por¬
tion of our state, for in this region the sugar cane flourishes
in the greatest abundance, and men live in the luxury of the
ante-bellum days. . . . The Baptists of Louisiana are as
ignorant of this field as they are of China or Africa, and
doing so little to supply its destitution.” {The Baptist
Chronicle , March 1, 1888.)

In many of the larger towns of North Louisiana there were
no churches of the Baptist faith. Indeed, this was true of
whole parishes in the state. Baptist preaching was a novelty
that attracted wide attention. The founding of the church
at Natchitoches is a case in point. A successful meeting was
held there by V. G. Cunningham and Evangelist W. C. Friley.
The last named was acting as state mission secretary and
evangelist. He had given up his churches at Monroe and
Trenton for this work. Cunningham had made great sacri¬
fices for the work there, giving up all of his private means,
and not only deprived himself of the luxuries but many of the
necessities of life as well. The baptism in the river created
excitement. The local paper gives a vivid account of the
happenings incident to that occasion. When the time became
known the streets were soon filled with people wending their
way to the designated place. When the hour arrived, the
shelving bank and knoll and plateau in front of the deep
pool, the high bluff bank, overlooking the scene on both
banks of the river; the adjacent houses; the sand bar opposite,
were crowded with people of all creeds and colors. In fact,
almost the entire population of Natchitoches was present.
Most certainly this reporter has never seen so many of its
citizens, white and colored, assembled together. {Natchitoches
Vindicator.) Such a scene was never before witnessed in
ancient Natchitoches.

More than forty years had passed since the Mississippi
Association had felt impressed to occupy Baton Rouge. A
good but old and eccentric brother was sent there as a mis¬
sionary. He had been useful in his neighborhood but was
not fitted by education or otherwise for that important field.
The meeting was to be held in a room belonging to Gen.
Phiiomen Thomas. It was thought at first that the preacher

170

HISTORY OF

had not arrived, but he announced in a loud, shrill voice
that he had arrived. After the usual tedious introductory
services he said that he was a plain ‘unlamed’ piney-woods
preacher. “Would to God,” said he, “I was whetted with
a Grecian file, that I might preach the unsearchable riches
of the gospel to this dying people.” Long afterwards when
a Baptist was mentioned he was called a “Grecian file.”
Other attempts had been made to establish a church here.
W. E. Tynes preached there in 1874. As late as 1877 there
were here only 23 members, 20 of whom were women. The
town had grown to more than 6,000; and now the church was
appealing to the Mississippi Board for assistance. Rev.,
L. S. Piker became pastor and built the small house which
the church so long occupied before its present commodious
building was erected.

The church at Lake Charles had just been founded by
A. P. Scofield. It was regarded as one of the most flourishing
towns in Southwestern Louisiana and its population was
rapidly increasing. Assistance was rendered to the church
in the building of their house of worship and likewise an
appropriation for missionary work in the destitute field
around the city. It was hoped that it would become a great
center of influence in the coast country of the state.

About the year 1859, or 1860, a church was organized at
Alexandria; but by the end of the Civil War it had become
extinct. I. P. Trotter was appointed as a missionary to
Pineville and Alexandria at a salary of fifty dollars a month.
He began work there November 1, 1882. A little church was
organized at Pineville called the Alexandria-Pineville
Church. A Sunday school was likewise organized and the
outlook was reported as favorable. The great need of this
church and of Opelousas was a house of worship. These
were regarded as important centers of influence.

There were many interesting things which happened to
these faithful missionaries. Rev. G. W. Hartsfield was at
the Coushatta Church to assist in the ordination of a minister.
There was in jail a man condemned to hang on account of
murder. The man made a profession of faith and after much
caution was received into the fellowship of the church. “On

BAPTISTS OF LOUISIANA

171

Tuesday, March 25, 1884,” says Elder Hartsfield, “at 8
o’clock, in the presence of a crowd of people, and within
the prison walls, I baptized the condemned man upon a pro¬
fession of his faith in Christ, and by the authority of the
Coushatta church. We sang praises to God and read the
account of the baptism of the jailer before administering
the ordinance.” {The Baptist Record , April 10, 1884.)

Under the wise leadership of W. C. Friley, G. W. Harts¬
field and other devoted missionaries, State Missions began
to prosper and the work went forward. There were some
who thought the Board was spending too much money and
that the per cent for collections was too high. This complaint
was voiced by the Bethlehem Association in its session Oc¬
tober 18, 1879, and they sent up a memorial to the Con¬
vention asking that body “to adopt a more economical plan
for raising money.” The Convention at its next session made
the following wise answer:

We respectfully submit that the plan suggested by our brethren of the
Bethlehem Association was the only plan applied to our missionary work by
this body from itsi organization up to 1877, and that it was not marked by
signal success. The present plan of paid agencies was inaugurated to arouse
a missionary spirit among the churches; and more actual missionary work
has been done since its adoption than in any previous years in the same
length of time. (Minutes of State Convention, 1880, p. 30.)

The death of Dr. William E. Paxton, January 7, 1883, at
Fort Smith, Arkansas, was keenly felt throughout the state.
Bom in Little Rock, June 23, 1825, he was educated in
Georgetown, Kentucky. From 1853 to 1877, a period of
twenty-four years, he was intimately associated with every
interest that tended to the advancement of the Master’s cause
in Louisiana. As a lawyer, soldier, teacher, editor and
preacher he filled a large place.

There were difficulties of many kinds surmounted. A
typical instance is given by Dr. F. Courtney in his effort to
organize the Grand Cane Church, in 1884. We weie con¬
fronted with a difficulty,” says he, “which gave us a little
trouble. Three of the proposed constituents of the new church
were merchants and sold intoxicating liquors by the bottle.
This was so objectionable to our ministry that we could not
get the usual presbytery. Believing as I did that I could very

172

HISTORY OF

soon induce these brethren to abandon the sale of liquor, I
determined to proceed with the organization and so, with
the assistance of Brother C. G. Jackson, a deacon of Hazel¬
wood Church, I proceeded to constitute Grand Cane Church
of nine members at the time above named. The result has
proven that I was correct in my judgment about getting rid
of the liquor traffic. Having an organized church, we of
course needed a house of worship. This seemed to be a
herculean task for we were few in number and poor in purse.
But the work had to be done and we went to work with a
will.” {The Baptist Chronicle, December 13, 1894.) This
is only one of many difficulties that these heroic men had to
face.

Some of the associations held aloof from the Convention
and the organized work. Rev. Thomas J. Humble, the grand¬
son of the honored Henry Humble, who was an early minister
in this section, gives a graphic account of the conditions in
this section in 1885. He says: “The old adage, I think, is a
true one: Tf children are trained well at home, they will act
right abroad. Just so with church members. The church
is the Christian’s home, while sojourning here, and the place
for training and receiving impressions by which he is
moulded for usefulness in the Master’s vineyard. For the
want of that peculiar love for our home which would be
exemplified in our united attachment in giving such mani¬
fest evidences, as nothing will do but a whole heart, mind and
strength, we are cold and divided about outside arrange¬
ments over which the church has no control, being made
powerless by the higher estimate of unrecognized ways of
doing abroad what should be done at home.

So, under the prevailing sentiment which now exists in
the Ouachita Association, which has doubtless been brought
about principally by the lack of duty on the part of pastors
in relying with the simplicity of a child on the truth as it is
in Jesus, the churches are almost lifeless—not supporting
their pastors, nor their pastors, as a general thing, teaching
them that it is their imperative duty to do it, much less aiding
the destitution elsewhere.”

BAPTISTS OF LOUISIANA

173

Notwithstanding the hardships of the times the progress
of the Baptists prevailed. There were several associations
organized. The Palestine Association was organized in 1871.
It is located in Ouachita, Caldwell, and Jackson parishes.
In 1885 it had eleven churches, a membership of about five
hundred, and did not co-operate with the State Convention.

The Big Creek Association was organized in a church of
the same name in Grant Parish, December 29, 1871; The
first clerk was Rev. G. W. Scarborough, father of Rev. L. R.
Scarborough, president of the Southwestern Theological Sem¬
inary. The latter was bom in Colfax, La. The Rev. W. D.
Young was a faithful preacher of this association for more
than fifteen years. The Rev. J. C. Hale was moderator for
fifteen years, and was the father-in-law of Rev. P. W. Lofton,
the useful pastor at Bernice. This association adopted the
“articles of faith and powers of an association” as published
by the Ouachita.

There was a lack of a newspaper to exploit denominational
interests. J. L. Furman had indeed published the Southern
Messenger in New Orleans, in 1876, but it was soon discon¬
tinued. On account of their fewness in numbers and want of
unification, the Baptists of Louisiana adopted newspapers out¬
side of the state as their organs, first The Baptist , at Mem¬
phis, Tenn., and then The Baptist Record , Jackson, Miss.
However, excellent as these newspapers were, they did not
and could not meet the demand of the Louisiana Baptists.
Their very weakness demanded a good newspaper.

The first real point of unification came with the establish¬
ment of The Baptist Messenger. Rev. S. C. Lee began the
publication of The Baptist Messenger at Farmersville, in
1879, and it was afterwards published by D. F. Head. The
paper presented a most creditable appearance from the initial
number. The following was the salutatory:

With this, the first issue of The Baptist Messenger , we introduce ourselves
to the public.

Being fully aware of the responsibility of the position we are assuming,
we will simply do the best we can, relying upon a generous people to make
due allowance for all the errors we may make. Reader, the success of The
Baptist Messenger depends largely upon you; will you give it your support?

We are satisfied that if our friends throughout the state will give us
their support that we will give them a readable paper. Our object is to

174

HISTORY OF

promote the interest of the church, and unless our friends come to our as¬
sistance we will feel that all of our labors in the Lord’s cause have been
spent in vain.

We earnestly solicit the support of all, and more especially from those
of our Baptist brethren.

Before concluding this salutatory, I feel that it is my duty to thank Capt.
J. M. Rabun for the magnanimous spirit and generosity which he has ex¬
hibited towards me in promoting the interest of The Baptist Messenger.

For three and one-half years it continued as the organ of
Louisiana Baptists, and then its list of subscribers was
turned over to The Baptist Record . This transfer gave no
real satisfaction to any one. The Louisiana Baptists felt that
Clinton, Miss., was too remote for usefulness and that the
connection was not sufficiently vital; and that in reality there
was no means by which the work of Louisiana Baptists could
be brought before its own constituency. The Baptist Record
likewise felt the justice of these statements. The removal of
the Record to New Orleans was seriously agitated. There
were two difficulties encountered. The first was, if the re¬
moval took place the probability was that a new paper would
be started in Mississippi; and the second was not less difficult,
for New Orleans was not a part of the territory of the
Louisiana Baptist State Convention. It was therefore doubt¬
ful if the paper in New Orleans would serve either party.
The Baptist Record remained at Clinton.

The Louisiana Baptists took a new step in the paper ques¬
tion at Shreveport in July, 1885. Rev. W. S. Penick had
just become pastor of that important church, succeeding Dr.
J. A. Hackett, who had long been pastor. Dr. Penick was
made editor and at once assumed his position. It was thought
the 18,000 Baptists of Louisiana could not support a state
paper; but it was fully stated that the situation was not
satisfactory. At best the arrangement was only temporary.
The Convention had passed the following report:

Your Committee regard such a paper as indispensable to all the interests
of the Convention. They do not think it best to suggest the details of such
a publication, but would suggest that the Executive Board of the Convention
be empowered to start such a paper upon such plan as that Board in its
wisdom may think best; only providing that the Convention is not hereby
to be pecuniarily involved or responsible.

Until such paper is published they recommend that The Baptist Record
be continued as the organ of the Convention. All of which is respectfully
submitted.

BAPTISTS OF LOUISIANA

175

The matter having been referred to the executive board,
a proposition was received from Dr. J. B. Gambrell, editor
of The Baptist Record , to the following effect:

If the Executive Committee will select a man to be Associate Editor,
whose duty it will be to write up from week to week Louisiana interests, I
will accept him and I will give to your mission board 25 per cent of all
the subscriptions collected by your secretary on the field. (Minutes of the
Board, July 13, 1885.)

This proposition was accepted and an editor appointed as
before stated. The contract was finally modified so that all
subscriptions yielded 25 per cent to the Board.

About the first item of importance to come before the
Convention next year, at Rocky Springs, was a paper for
Louisiana Baptists. A very able committee was appointed
to consider the matter and make a report, namely John Young,
Eugene Miller, J. H. Cunningham, J. P. Everett, G. 0.
Thatcher, J. A. Walker, R. R. Riggs, T. J. Manghum and
D. F. Head. After mature consideration the following re¬
port was adopted:

1. We find that there is a great demand for a paper now. There is a
determination among some of our people to have a paper, an organ or medium
of communication published within the limits of our own State.

2. We believe that a paper as a private enterprise, meeting the demands
of our denomination and having the active co-operation of all Baptists in this
State can be made a success.

3. After carefully canvassing the question of place for publication, we
believe that Shreveport is the most suitable.

We therefore nominate Rev. W. C. Friley as editor of the paper; that
he make it his own private enterprise a3 to the financial proprietorship,
choosing his own publishers and associates, and that the paper be located
in the city of Shreveport, La.

Resolved, By this Convention that we hereby pledge ourselves to work
prayerfully, energetically and constantly for such a paper published as we
have indicated.

The Baptist Chronicle was thus launched. W. C. Friley
was elected editor, but accepted work in Texas and Dr.
Penick edited the paper and conducted the enterprise. The
next year this paper became the official organ of the Conven¬
tion. Thus after a discussion extending through years this
tedious and vexed question was settled in favor of the unifi¬
cation of the Baptists of Louisiana. January 1, 1888, Rev.
R. M. Boone became editor. Under the system of private
ownership no adequate arrangement was made for the sup-

176

HISTORY OF

port of the editor and the paper. Nevertheless this burden
was recognized. The following curious resolution was passed
by the Executive Board of the Convention, September
12, 1888:

It was agreed, that in consideration of the use which this board has made
of the columns of The Baptist Chronicle and the fact that it has been so
kindly tendered us and recognizing the necessity of substantial aid for the
paper, to pay Rev. R. M. Boone one hundred dollars for printing done to date,
and that he be appointed to labor as missionary at a salary of $50.00 per
month, said appointment to continue for two months commencing from this
date.

The question of establishing a new newspaper in New
Orleans to be called the Southwestern Baptist came upon the
boards in 1892. The movement originated with Dr. J. B.
Gambrell and Dr. T. J. Walne, of Mississippi. There were
many in Louisiana who favored the enterprise. A confer¬
ence to consider the question was called at Shreveport. Much
discussion was elicited and it developed that there was no
unanimity on the founding of a new paper. About this time
Dr. Gambrell became president of Mercer University and the
agitation ceased.

The maintenance of a Baptist newspaper in Louisiana has
always been accompanied with a struggle. Rev. D. F. Head,
who was intimately associated with the enterprise, gives the
following testimony:

In the recollections of the writer the conflict has been severe to carry
a denominational paper for Louisiana Baptists. When a lad I set type after
Dr. Courtney’s manuscript on the old Louisiana Baptist. That paper went
down but the fight was partially victorious. The ground was cleared, and
good planting done, principles were instilled, and a better way was made
in after years for The Baptist Messenger. Under the Christly leadership of
the beloved S. C. Lee, The Messenger enlarged the field and accomplished
a vast deal for the cause. It passed into the hands of the writer, and after
severe storm of afflictions The Baptist Messenger was no more.

Advance, however, was made, the field more enlarged and a greater de¬
mand was created for a paper. The Baptist Chronicle was set on foot in
our Baptist State Convention, at Rocky Springs, in the year 1886. The
writer labored with the committee of nine, drafted the Report, adopted by
the Committee and accepted by the Convention, thereby establishing a paper
and located it at Shreveport.

Since then, Louisiana Baptists have been valorous for their Banner. The
Chronicle increased in stature and passed into the hands of the present
editor, R. M. Boone. He bore up the colors, and thus far has led the
engagement. {The Baptist Chronicle, August 18, 1892.)

BAPTISTS OF LOUISIANA

177

At all times the educational question was acute. There
was no well defined line of action. It often happened that
action was taken on impulse rather than on a mature and
well thought out plan. The tendency was more to division
than the unity of purpose. There were a number of schools
seeking patronage; and none of them sufficiently sustained
to produce the best service to the denomination.

The Concord Institute was the result of collections raised
in the centennial of 1876 to the amount of $14,000.00. It
was located at Shiloh, Union Parish, with W. H. Head as
principal. It was located in the midst of an intelligent and
prosperous community and attained a high degree of ef¬
ficiency. Unfortunately on March 18, 1884 the buildings
of the institute were destroyed by fire. It was a total loss,
as there was no insurance.

Keachie College was much on the mind and heart of the
brotherhood. It was made the State Baptist College by the
Convention in its meeting at Evergreen July, 1882. The prop¬
erty was, however, on account of some technicalities, not
transferred. The school thus remained under the auspices of
the Grand Cane Association. The school had a chequered
career. At one time there was trouble with the president,
T. N. Coleman, who was excluded by the Keachie Church;
at another time a false report was started that the college
was erecting a building on the site of a cemetery. Even the
State Convention went so far, in 1887, as to say that the
Keachie and Mt. Lebanon schools were “in no way under
the direct control of the Baptists of the state,” but they were
commended. (Minutes, 12.) Keachie College prospered at
times and was well sustained; at other times it suffered sad
reverses. The financial struggle was fierce; but the school
lived on and did much heroic service.

The Mount Lebanon University was not under denomina¬
tional control; but was conducted by its trustees as a Baptist
school. It met with much sympathy and patronage among the
Baptists. There were some unfortunate misunderstandings.
Fire at one time destroyed the buildings, but they were re¬
built better than ever.

178

HISTORY OF

Mississippi College continued its connection with the Con¬
vention until it failed to recommend it. The settlement of the
entire school question, however, was in the future.

For a long time it had been felt that unity of purpose was
necessary for the advancement of the cause in the state.
There were signs of encouragement. Already the Coliseum
Church in New Orleans was represented in the Convention;
and the pastor, Sylvanus Landrum, took an active part in the
activities of the body. Dr. Gambrell knew Dr. Landrum
well and was in close contact with him at this time, and under¬
stood all the inner workings of unification. He said of him:
“It was our privilege to know Brother Landrum well, and
no one could know him well without loving him well. We
often took counsel of him on matters of moment, and never
have we met a man in whose judgment we could repose
greater confidence. To an unusual degree, he had that wis¬
dom that cometh down from above. He was pre-eminently
wise in counsel, never appearing to have any pet notions,
always seeking the best things, ready to yield to the views of
others, even when they did not seem best to him, but never
giving way to prejudice in himself or those about him.”
(The Baptist Record, November 25, 1886.) With Dr. Land¬
rum working for unification on the east side of the river,
and W. S. Penick, J. P. Everett and others on the west side,
unification was assured. Upon motion of Dr. Landrum at
the Shreveport meeting, 1885, a committee had been ap¬
pointed to consider the following important subject: “The
Present Condition and Future Plans for Promoting the Work
of the Convention.” The following representative committee
was appointed: S. Landrum, J. P. Everett, W. H. McGee,
F. Courtney, S. T. Cobb, J. W. Melton, G. W. Bolton, A. P.
Scofield, C. W. Tomkies, W. S. Penick, John Ewell, W. C.
Friley. (Minutes Louisiana State Convention, 1885, p. 7.)

The committee made the following report:

In reference to the present condition of our work in the State, it is mani¬
fest that the results are not satisfactory. We are doing far too little to meet
the frightful religious destitution of the State. It is time to inquire whether
we may not find better methods and bring to bear the power of a less com¬
plicated and better organization. Your Committee recommend that in lieu
of the four boards located in different parts of the State, viz.: “Board of Do-

BAPTISTS OF LOUISIANA

179

mestic Missions, Board of Education, Sunday School Board and Board of
t oreign Missions, there be nominated and appointed one Executive Board, or
more, to take charge of the work of the Convention and especially of that which
as been heretofore committed to the four boards mentioned already. Also that
this Executive Board be located in Shreveport with members in each Asso-
ciation represented m the Convention, but that seven members of the Board
s tall be m or near the city of Shreveport, five of whom shall constitute a
quorum of the Board. Also that this Executive Board shall employ an ef¬
ficient Corresponding Secretary who shall devote his whole time to carry
out the great objects of the Convention; that he shall open accounts with
t ie several objects, and pay over the funds to the Treasurer as they may be
designated. We suggest that it will be expected of the Executive Board
that they will attempt to secure at least one collection for each of the objects
from each church annually, and that they will use the power of the press
in distributing circulars, tracts, or a paper issued periodically, provided,
that no debt upon the Convention be incurred, or funds of the Convention
expended by such periodical. This chgnge gives instead of four boards,
^ machinery, one board. In lieu of four paid agents, necessary

to fullest efficiency, one paid agent. It unifies and economizes. We be-
lieve also that all the work of the Convention will be more steadily and
efficiently promoted.

The report, after suitable discussion, was unanimously
adopted. This was a great forward movement. There was
to be only one board and one agency. Shreveport was chosen
as the location of the Board, and Dr. Penick was made presi¬
dent. “All thoughtful persons,” says the president, “saw
that the tendency of the old system was to excite an irregular,
feverish, spasmodic benevolence in the memberships of our
churches. Under the special high-pressure pleading of
earnest but partial agents at our associations and conventions,
money was obtained from and pledges made by a few of the
leading men who happened to be in attendance, while the great
masses of the membership of our churches were left unin¬
fluenced and, of course, gave nothing. Under the Central
Board, there will be no temptation to such high-pressure
measures, and the constant aim will be to reach, inform and
educate each individual Christian in every church, and thus
secure regular and systematic contributions to all our mis¬
sionary and educational enterprises from all the churches.”
(The Baptist Record, July 23, 1885.)

The drift was now toward unification. This was greatly
assisted by the election, August 4, 1885, of Rev. C. W.
Tomkies as Missionary Secretary at a salary of SI,209 a
year and expenses. The brotherhood everywhere spoke a

180

HISTORY OF

good word for him; and the associations heartily supported
the consolidated work.

The Convention, through W. S. Penick, had passed the
following resolutions looking toward unification:

Whereas, The unity of the Baptists of Louisiana is eminently desirable,
and we believe cannot be attained while other societies and organizations
are sending its missionaries into our midst, and while many of our churches
are co-operating with associations and conventions outside of the State; and

Whereas, we believe the time has come when this unity is practicable.

Resolved, first, That we earnestly and fraternally urge upon all of the
Baptist churches within our State limits the importance of this move in view
of its necessity in order to secure a wider and more rapid development of
our denominational interests in the State.

Resolved, second, That to this end we instruct our Executive Board to
enter into correspondence with the Home Mission Board of the Southern
Baptist Convention insisting upon a plan of co-operation in missionary work
in this State, so that all of the funds contributed by that Board, and that
all of the missionary operations in this State shall have their approval.

Resolved, third, that our Recording Secretary be instructed to furnish the
Corresponding Secretary of the Home Mission Board with a copy of this
preamble and resolutions. (Convention Minutes, 1885, p. 28.)

Great things were expected from the Evergreen meeting
of the Convention, in 1888, on the lines of unification. “We
will have perhaps,” says Rev. G. M. Harrell, “the largest
convention in Evergreen that we have ever had. The brethren
from North Louisiana are going as usual, and the brethren
from South Louisiana will certainly be there. We expect all
of the New Orleans churches to unite with us then, and for
one time we will have all of Louisiana united in one conven¬
tion for the advancement of our Master’s kingdom. It will
be good to be there.” {The Baptist Chronicle , June 14, 1888.)

There was no disappointment in the programme. The uni¬
fication of the Baptists of Louisiana was an accomplished
fact. The churches east of the river made application for
admittance to membership and were accepted.

Almost instantly there was a great revival throughout the
state. “There is in progress in Louisiana,” writes one con¬
versant with the situation, “an almost universal revival.
From one end of the state to the other come the news of con¬
versions, the results of meetings held in almost every section
of the state. The field has certainly been white for years, and
the cause has suffered much in the past because the laborers
were few.

181

BAPTISTS OF LOUISIANA

Churches send us word that they have had meetings such

a ? ne ^ r b e f° re * Scores are added to the people
ol God—old men and women, people of middle age, boys
and girls every class has its representatives enjoying this
great outpouring of the blessings of God. Every mail brings
tidings of new success in some field, and of great increase
in some church, and it is to be doubted that if in all the
istoiy of Louisiana there ever was such a season of revival
among the church or of conversion among sinners. Our work
is encouraged, and our churches feel the great responsibility
lesting on them to keep this grand work in progress, for
there are yet numbers of localities in which the word has
not been preached, and thousands of homes in which a Bible
never entered.” (The Baptist Chronicle, Sept. 13, 1888.)

For the first time the board, through Secretary Tomkies,
was able to make a satisfactory report of proper adjustments

of missionary work. The following very interesting account
occurs:

HOME BOARD

It is with more than usual pleasure that we now announce that a clear
and explicit understanding has been reached between your Executive Board
and the Home Board of the Southern Baptist Convention relative to the
question of co-operation. By the agreement entered into, the State out¬
side of New Orleans is to receive assistance to the extent of two thousand
dollars And further it is now settled that for the future all work in the
city of New Orleans will be placed in the hands and be subject to the con¬
trol of your Board. This understanding is not designed to diminish in the
least the amount appropriated to work in New Orleans, but rather to in¬
crease it. The legitimate effect of all this will be to unite all the Baptists in
the State as they have never been before on the subject of missions, which
should be paramount to all others. Great benefits are expected to result from
this union to all concerned.

NEW ORLEANS AND BATON ROUGE

New Orleans is the great entryport of the South and Southwest. One
has only to walk the streets of the Crescent City with a population of over
one hundred and twenty thousand to be impressed with it as a vast mission
field. The Coliseum is the only self-sustaining Baptist church in this great
metropolis. The First and Valence Street are mission churches, struggling
heroically in the midst of the surrounding darkness and wickedness to "maim
tain a pure testimony. Just now a man is wanted for Locust street and Car¬
rollton, for whose support the New Orleans Missionary Union has appropriated
two hundred dollars. The time has arrived when this Convention should
unite with the Baptists of the city in sustaining this missionary. It is our
conviction 1 11 at the time has arrived when the work should be pressed with
vigor and determination.

182

HISTORY OF

Baton Rouge, the third city in population in the State, has for the first
time received aid from your Board. From the fact that it is the State
Capital, and the seat of the University as well as the center of a large popu¬
lation, it deserves liberal assistance at our hands. It is the intention of the
Board, with the assistance of our Mississippi brethren who have ever been
true yoke-fellows and noble co-workers, to support a strong man in this
city, though he has not as yet been secured. For the present, however, Rev.
J. B. Solomon, D.D., is doing efficient work as a supply. (Minutes State
Convention, 1888, p. 9.)

After four years of successful work Secretary Tomkies
retired to become president of Keachie College. His resig¬
nation was accepted with unfeigned regret. He had infused
new interest and revolutionized state missions, effected an
efficient organization and stimulated liberality. The exec¬
utive board, in accepting his resignation, enumerated a num¬
ber of things which had made for the progress of state mis¬
sions: The increased harmony and liberality of the churches,
the establishing of missions in important centers; the addi¬
tion to our ministerial force of several efficient consecrated
men, the sympathy, co-operation and valuable aid of the
Home Board and the assistance of the American Baptist
Publication Society, are due under God to his able and dis¬
creet administration. (Minutes, July 30, 1889.) He was suc¬
ceeded by Rev. J. T. Barrett, who filled out his unexpired
term, which completed five years of operation under the
new organization of the board. It is interesting to note the
rapid advance of the work of missions under the new plan
as exhibited in the table given below:

1886

1887

1888

1889

1890

No. Missionaries .

Houses built .

S. Schools organized

Churches organized ..

Total Accessions ..

459

786

721

506

State Missions .

.$1,950.33

$4,352.10

$6,013.05

$ 7,280.15

$11,617.85

Foreign Missions ....

. 1,033.91

1,236.88

1,738.12

2,232.45

2,526.77

Home Missions .

.... 1425

222.45

582.62

Church Building .

. 347.45

146.80

106.75

S. S. and Colportage

48.30

Ministerial Education

.... 213.25

311.75

448.10

472.45

Bible Work .

9.55

57.05

19.90

BAPTISTS OF LOUISIANA

183

Home Expenses .. ... 896.38 1,824.00

Salaries collected by

Missionaries . 1,063.80 2,567.55

Amounts expended in
the field for church

building .—. 4,885.85 6,164.00

Total .$3,559.19 $6,057.08 $8,662.58 $16,283.80 $22,214.14

(Minutes State Convention, 1890, p. 13.)

CHAPTER XIII

A TIME OF DEPRESSION AND OF HEROIC SERVICE

Judge William H. Jack—The Louisiana Lottery—Gov. Nicholls —The New
Delta Dr. Palmer—The Action of the Convention—The Defeat of the Lot¬
tery— J. T. Barrett, Secretary—A Survey of the Destitution—The Number of
Churches Sunday Schools—The Low Price of Cotton—E. 0. Ware, Secretary
The Purser^ Brothers in New Orleans—A Training School for New Orleans
The IViagee s Creek Association—The Carey Association—The Liberty Asso¬
ciation-Negro Baptists—Franklin Courtney—Green W. Hartsfield—The Death
of John O’Quin—Dallas F. Head and D. I. Purser—The Chapel Car “Evangel”
—The Whitsitt Controversy—Discouragements.

Popular forms of government are possible only when individual men can
govern their own lives on moral principles, and when duty is of more im¬
portance than pleasure, and justice than material expediency.— J. A. Froude.

The Hon. William H. Jack served the Louisiana Baptist
Convention as moderator continuously for eleven years. He
was elected the last time at Mansfield, in 1891. He was an
eminent and successful lawyer and held high legislative posi¬
tions. Frequently he preached with power and often assisted
in protracted meetings. He was a great stay in these years
of weakness which tried men’s souls.

One of the most tremendous struggles ever known in
Louisiana was over the renewing of the charter of the Louisi¬
ana Lottery Company. Never in all of its history, varied
and exciting as it has been at times, has a contest been known
so exciting as stirred the state from 1890 to 1894.

On the one hand were the lottery gamblers, grown rich
with their nefarious business; and every man that they could
purchase. On the other hand were arrayed all who opposed
gambling in any shape or form. One can hardly dream of
the degradation to which the Lottery brought the city and
country. It brought discredit on the name of some of the
foremost citizens of the nation. It debauched politics and
disgraced religion and morals. Money that was intended

[ 184 ]

BAPTISTS OF LOUISIANA

185

for food was purloined by servants and children and turned
into the Lottery. An eye witness has given the following
testimony:

The fact9 in regard to this Lottery and its personnel, no matter how in¬
directly put, will seem to be harshly said. To a stranger the “daily drawing”
with the “policy” playing, in one hundred and eight special local offices,
has a look compared with which the! rest of the business is divine. It is
hard to speak disrespectfully of any charity, but every local shop I entered
breathed the atmospheric ooze of a pawnshop, and almost every customer
I saw was a fit object of charity. Some showed a tremor of excitement in
asking for their favorite number or combination. The best-dressed customer
I saw was a widow in her weeds, her hat having the shape of a sun-bonnet.
Children are sent for tickets, sometimes in the suburbs for a long distance.

In the daily drawing, held at 4 P. M., the chances are absurdly slight
for the players, and all the delusions of ignorance and fatuity are at work.
On the streets may be seen trained parrakeets that for five cents will pick
out a winning number. A famous play is the “washerwoman’s gig,” 4-11-44.
On the two days preceding the primary election, it so happened that approxi¬
mations to that “gig,” such as 3-11-44 and 4-11-54, were drawn, a coincidence
which excited comment. Inveterate players stop children in the streets and
ask their age; they consult voodoo doctors; if they see a stray dog, they
play 6; a drunken man counts 14, and a dead woman 59; an exposed leg
plays the mystic number 11; and to dream of a fish is a reminder to play 13.
Such nonsense as this takes the place of ideas of thrift and industry with a
steadily growing part of the population, as the diminishing returns of the
savings-banks sufficiently prove. (Buel, C. C., The Degradation of a State.
The Century Magazine, February, 1892, p. 620.)

The L ouisiana Lottery originated in the dark days of re¬
construction. Its charter was obtained on August 11, 1868
(Act 25 of 1868, p. 24); and the grant was for a period
of twenty-five years from January 1, 1869. The charter
was obtained by corruption and bribery. So decided the
Supreme Court (40, Louisiana Annotated Reports, 560);
and a judge of the United States Circuit Court (Henry Da -
ponte V. Louisiana Lottery Company et al). This charter
was abrogated by the Legislature in 1879; but through vari¬
ous devices the lottery was embedded in the Constitution of
the State for twenty-five years. After this period the lottery
was to be abolished.

In the spring of 1890 notice was given by its managers
through the newspapers that an application would be made
for a renewal of the charter of twenty-five years. The Legis¬
lature met May 12, 1890. A bill to sustain the lottery was
finally passed through the House after being introduced
three times. The circumstances of the passing of the bill

186

HISTORY OF

were most exciting. First one member was taken sick and
could not attend; then another was stricken with paralysis
as he arose in his seat to vote for the measure; and finally
it was passed amid the most violent storm which ever swept
over Baton Rouge; and just as the member who introduced
the bill gave his vote the state house was struck by lightning,
extinguishing all the electric lights in the building. After
long delay it passed the Senate and was sent to Governor
Francis T. Nicholls for approval.

At the opening of the Legislature Governor Nicholls had
thoroughly denounced the measure and advised against its
passage. As soon as it reached him he vetoed in a ringing
message. In it he said: “I will never permit one of my hands
to assist in destroying what the other has sacrificed in en¬
deavoring to uphold the honor of my state. Should I affix
my signature to this bill I should indeed be ashamed to let
my left hand know what my right hand had done.” The
allusion will be appreciated when it is known that Gov.
Nicholls had lost his left hand in the battle of Chancellors-
ville while commanding a Confederate brigade.

One vote was needed in the Senate to pass the measure
over the governor’s veto. One of the lottery senators was
dangerously ill. It was proposed to take the Senate and go
to his room, and there hold a session and pass the bill. The
physician said the excitement would kill him. In the midst
of the confusion the senator died.

The Senate then passed a bill that the governor had no
right to veto the bill. Immediately after adjournment July
11, it was found that many of the constitutional requirements
had not been complied with. Forty-eight pages of the Journal
were destroyed although already printed, and forty-eight
other sheets inserted in their place.

The doom of the lottery was certain. The New Delta, a
newspaper was founded in New Orleans to fight the lottery
and met with instant success. An anti-lottery Democratic
Convention nominated Murphy J. Foster for governor and he
was elected in 1892. On June 28, 1892 he approved an
act making it unlawful to sell or offer for sale any lottery

BAPTISTS OF LOUISIANA

187

ticket, coupon or share in any lottery or drawing scheme
whatever under penalty of a fine of $100 to $5,000 for each

offence. Likewise the United States Government refused the

use of the mails to any lottery whatever. These drastic meas¬
ures put a stop to the lottery business. (See Fortier, Alcee.
Louisiana, compromising sketches of parishes, towns, events,
institutions and persons arranged in Cyclopedia form. Vol¬
ume II, pp. 89 to 92.)

This is a broad outline of one of the most exciting re¬
ligious, social and political events which ever occurred in
the state of Louisiana. Practically all of the Baptist bodies
condemned the lottery by resolutions and pledged their mem¬
bers to work and vote against it. Many pages could be
filled with these resolutions. The action of three or four
are here recorded taken at random. The Big Creek Associa¬
tion said:

That we consider the Louisiana State Lottery as one of the greatest de¬
moralizing institutions of the age, and that we will use all laudable measures
to defeat it at the coming election. Unanimously adopted. (Minutes 1891,

p. 10.)

The Louisiana Association said:

Whereas, the Louisiana Lottery is now applying to our people for a new
lease of life for twenty-five years; and whereas, we see our children growing
into manhood and womanhood under the influence of the most gigantic
gambling machine that ever disgraced the fair name of any State; whereas
we consider said Lottery one of the most demoralizing institutions of the age,
and because thereof we deem it necessary for this Association to express its
views condemning the same; therefore, be it resolved that we, as the repre¬
sentatives of the various churches comprising this Association, express our
earnest, determined opposition to said Lottery Company, and pledge our
honor, our influence and votes against it. We would further recommend that
no member of this body should receive money from said Lottery for any
benevolent purpose. Resolved, further, that we do not consider any one
who persists in giving their support to said Lottery worthy of membership
in a Baptist Church. Resolved, further, that we urge our ministers to de¬
nounce from the pulpit, on all suitable occasions, this monster evil. (Minutes
1891, p. 16.)

The Mount Olive Association took the following strong
ground:

Whereas, Since our last meeting the Supreme Court of this state has
placed the Lottery question before the people for final decision, therefore be it,

Resolved, by the Mt. Olive Association convened, That we reiterate our
determination to oppose this monster evil to the extent of our legal ability
as degrading to the morals of our people and so utterly opposed to Christianity
that we cannot see how any true child of God can support so base a measure;

188

HISTORY OF

and we call on all good people to aid U9 in voting down said amendment.
(Minutes 1891, p. 13.)

In many of the churches and associations anti-lottery meet¬
ings were held and the congregations were reported to have
crowded the church houses to the doors. Public meetings
were everywhere held, and sometimes they were accom¬
panied with much excitement. One such meeting is here
described which took place in New Orleans. The account
is from the Daily Picayune , a lottery paper, which is as fol¬
lows:

Rev. Dr. Palmer is one of the most impressive and powerful speakers today
in the Union. To the graces of the orator and the arts of the rhetorician, he
adds an earnestness of manner and an intensity of expression which operates
powerfully upon hi9 hearers. Almost anything which Dr. Palmer would
say from the rostrum would be effective, but his force is not alone in hi9
manner of speaking. He is fruitful of thoughts, and bold, original and fearless
in the language with which he gives them expression.

An orator like Dr. Palmer, when once he has secured control of an audi¬
ence, can move it to his will and bend it to his humor. Never was this more
fully exemplified than it was last night at the anti-lottery meeting. Dr.
Palmer had before him an assemblage of many hundreds of the most respect¬
able people, a large proportion being ladies. When the reverend gentleman
rose to speak, he was received with applause, but as he proceeded with his
treatment of the subject under discussion, there was scarcely a murmuring
plaudit, only the closest attention on the part of the listeners. But when
the eloquent speaker reached his first climax in which he classed the lottery
with the Mafia, and by suggestion rather than by direction invoked for the
lottery a fate like that visited upon the Mafia, there was an outburst of ap¬
plause sadden as an explosion, and tremendous as a storm. Men stood up
in their places and shouted themselves hoarse, while delicate women waved
their handkerchiefs and responded to the storm of passion.

Twice this wonderful orator brought his audience to this tempest of ap¬
plause at the suggestion of a violent extinction of the lottery. Seldom has
there been a more signal demonstration of the power of eloquence which
showed itself able to move the best people to acts of the most tremendous
import. What might be the effect of such oratory upon a mixed multitude
far below the condition of the splendid audience of last evening, it would
not be easy to predict, but in the light of recent events an excited populace
might be driven to almost any enterprise. We do not believe that Dr. Palmer
acknowledges to himself the power and overwhelming influence of his oratory,
and when he realizes it and the difference between addressing a crowd in a
theater and a reverential congregation in a place of sacred worship, he will
school his fiery eloquence to meet this situation.

This address of Dr. Palmer shook the state; and was made
an issue in the entire campaign. Many of the Negro churches
were likewise in accord with the movement. As early as
1889 the Baptist State Convention anticipated the effort to
renew the charter of the lottery and condemned the action.

BAPTISTS OF LOUISIANA

189

A petition signed by a long list of the most honorable persons
was received by the Convention, The petition among other
things said:

The signers of the petition to the President of the United States ask
the several and various bodies, religious papers, and ministry of the United
States to take such action, publish such articles, and from the pulpit and
platform to say such things as will put them in alignment with their brethren
in New Orleans, to create a sentiment throughout the Nation that will make
it impossible for the Lottery Company to secure a new charter or vend their
tickets anywhere. The development of such a sentiment lies with the re¬
ligious teachers and press largely. We believe that the secular press (as it
is doing in some localities) will give us substantial sympathy and aid. It
will surely chronicle our movements and success. (Minutes Baptist State
Convention, 1889, p. 9.)

The Convention responded to the petition in the following
manner:

That they heartily commend the effort to awaken the conscience of the
people regarding the Lottery evil:

That the Word of God fastens responsibility of all the wickedness upon
the ministry who know of its existence and lift not against it the voice
of warning.

That God denounces the taking usury, and increase gained by extortion,
and threatens to smite with his hands the getters and abettors of dishonest
gains. Under the law that they which are “guilty in the least are guilty of
all,” this great evil embraces all others, and tramples remorselessly all law and
all that conserves the best interests of the people, in the dust; therefore be it,

Resolved, That the Louisiana State Lottery be pronounced “evil only,
evil continually,” and that the ministry of this Convention pledge themselves
not only to denounce it as such, but they obligate themselves in all righteous
ways to seek to create and develop such a sentiment against it that no one,
much less a church member, will offend by patronizing it, or in any way en¬
courage its perpetuation. (Ibid p. 11.)

The next year the Convention spoke with great plainness.
It commended the governor and condemned a few Baptists
who did not do their duty. The following words were used:

While we regard with pride the action of Governor F. T. Nicholls in his
opposition to the State selling herself for a price to such a master, and honor
all the members of the Legislature who stood so firmly by him, we acknowl¬
edge with shame and humiliation that it was with the votes of four persons
professing our faith, one of whom was until lately a respected minister of
the gospel, that this baneful controversy has been thrust upon us to disturb
our peace. We, therefore, pledge ourselves, as ministers of the gospel of
Christ and as laymen in His church to do, on all occasions and under all
circumstances, what lies in our power not only to rid the country of its present
evil influences, but also to prevent an extension of the Louisiana State Lottery
Company, and all other lotteries. (Minutes Baptist State Convention 1890,
pp. 24, 25.)

190

HISTORY OF

The Convention in 1892 took final action on the matter.
It was a vote of thanksgiving: “The Louisiana Lottery is
dead for which we are thankful.”

The Baptists, along with the other moral and religious
forces of the state, had won a notable victory. The attitude
of the Baptists in this conflict greatly strengthened them in
the state.

After the resignation of C. W. Tomkies the Rev. J. T.
Barrett was elected secretary and served until 1893 when
E. 0. Ware became secretary. On account of financial
stringency, and for other reasons, which had diminished the
work of state missions, and the great destitution throughout
Louisiana, a committee of twelve were appointed to take the
whole matter under advisement and make recommendations.
This was in Mansfield, July 31, 1891. This important com¬
mittee consisted of the following persons:

W. H. Jack
G. W. Hartsfield
M. C. Cole
J. T. Barrett
E. 0. Ware
A. Stagg

R. W. Merrill
C. W. Tomkies
A. K. Seago
M. A. Strickland
0. L. Parker
T. G. Alfred

The committee met March 15, 1892 in Alexandria. The
findings of this committee are so important, the facts pre¬
sented so startling, and the destitution so appalling that a
portion of it is here given. “Governed by these instructions,”
says the committee, “with the means at hand, by the examina¬
tion of statistics and from known facts, by comparisons and
deductions, the following religious condition from the Bap¬
tist standpoint is deemed approximately correct:

The total population of the state is (about) .... 1,150,000
Of this population (about) 50% are Negroes.

This leaves, of other races, a population of
(about) .

Among these last there are, of Baptists (about)....

Or one to every twenty-three of the population.

575,000

25,000

BAPTISTS OF LOUISIANA

191

The Destitution

Of the “fifty-nine” parishes of the state, the following
have no Baptist churches (white) to wit:

Parish

Population

Parish Population

Assumption ..

. 19,629

Madison .

14,135

*Cameron ....

. 2,828

Plaquemine .

12,541

Concordia ....

. 14,871

St. Bernard .

4,326

East Carroll ..

. 12,362

St. Charles .

7,737

Iberia ..

. 20,997

St. James .

15,715

Iberville .

. 21,848

St. John the Baptist

11,359

Jefferson ..

. 13,221

St. Martin.

14,884

LaFayette .

. 15,996

St. Mary .

22,416

Lafourche ....

. 22,095

Tensas .

16,647

Terrebonne ..

. 20,167

West Baton Rouge

8,363

Vermillion with 14,234 population
The total population of these twenty-one parishes is 307,-

341.

Estimating that over 66 2-3 per cent of the population of
these twenty-one (21) parishes are Negroes, we have in round
numbers 100,000 of other races. In some of these parishes
there are no Protestant churches.

There are fifteen (15) towns and cities in the state, with
over 2,000 inhabitants; only five of these have white Bap¬
tist churches and only one of these, New Orleans, has more
than one church, and that city of about 250,000 has only
three.

The following towns have no Baptist churches:

Population Population

New Iberia .

... 3,447

McDonoughville

.... 2,235

Gretna .

... 3,332

Franklin ..

..... 2,127

Plaquemine .

... 3,222

LaFayette ..

. 2,106

Donaldsonville ...

... 3,121

Thibodeaux .

. 2,078

Alexandria .

... 2,861

Morgan City.

. 2,291

♦The church at Johnson’s Bayou was affiliated -with a Texas Association.

192

HISTORY OF

Of the towns of the state with between 1,000 and 2,000
inhabitants, six have Baptist churches, viz.: Homer, Natchi¬
toches, Opelousas, Amite City, Minden and Arcadia.

Jeanerette, Washington, St. Martinsville, Mandeville and
Houma (5) have none.

(The basis of these statements, in regard to population, is the U. S. Census
for 1890.)

More than two-thirds (2-3) of the twenty-seven towns of
the state with between 500 and 1,000 inhabitants have no
Baptist churches. Of the fifty-nine (59) court-house towns
of the state (about) thirty (30) have no Baptist churches.

With the estimated population of the state at 1,150,000,
and the Negroes at one-half (1-2), we have as stated 575,000
of other races. The number of Baptist preachers in the
state is (about) 200. There is, therefore, only ONE to every
2,875 of the white population.

There are in the city of New Orleans (about) 50,000 who
are identified with the Roman Catholic Church.

In all other churches, Baptist and Protestant (about) 12,-

000 .

Estimating then, that 40 per cent of the population is under
Roman Catholic influence, 15 per cent under other church
influence and that the Negroes are 1-4 or 25 per cent of the
entire population, we have 20 per cent of the population
under the influence of no church whatever, or the “Crescent
City” presenting us the sad spectacle of 150,000 needing
evangelization.

Add to this 150,000 the estimated 100,000 in the twenty-
one parishes which have no Baptist churches (and but few
of any Protestant denominations), and we have in round
numbers 250,000 of the population of the state that are al¬
most absolutely without evangelical religion.

These figures have been made with caution and the com¬
mittee feels sure that the statements are not exaggerated.

In some of the parishes that are not included in the list
given, there are very few Baptist churches (in one or two,
only one) nor but few of any other denomination, so that to
this vast destitution, which may be regarded as absolute, there

BAPTISTS OF LOUISIANA

193

is to be added an immense destitution which may be, by way
of distinction, termed relative. A reasonable statement is
that one-third (1-3) of the population of the state (i.e., the
white population) is without the GOSPEL.

The Other Side

In the entire state there are of white Baptists: Twenty-
three (23) associations, four hundred and thirty-nine (439)
churches, about two hundred (200) ordained preachers, and
about twenty-five thousand (25,000) members. As already
stated, one (1) preacher to every 2,875 of the white popula¬
tion and one (1) church member to every twenty-three (23)
of this population.

Of the four hundred and thirty-nine (439) churches, only
four (4), Coliseum Place Church, Lake Charles, Shreve¬
port and Bayou Rouge, support preaching every Sunday in
the month. The First and Valence Street churches of New
Orleans, and the church at Baton Rouge have preaching
every Sunday, but are aided by the state and home boards.
About twenty (20) sustain preaching twice each month and
several others, including the mission stations of the State
Board at Alexandria have services that often by aid of the
Board. This leaves about four hundred (400) churches in
the state having only monthly preaching. Twenty-three or
twenty-four preachers occupy the pulpits of these churches
having weekly and semi-weekly appointments, leaving about
one hundred and seventy-five preachers for the other four
hundred churches. Upon the supposition that these brethren
who are preaching at all have all their time occupied (i.e.,
that they have a church for each Sunday in the month) there
are seventy-five or more preachers of the state who are idle
so far as preaching would keep them busy. There are, how¬
ever, pastorless churches and preachers who fill the pulpit
of some church one or two Sundays in each month.

Sunday Schools

Efforts to teach the young the Word of God are sadly neg¬
lected. Not over one-third (1-3) of the churches of the state

194

HISTORY OF

have schools. In an article published in the N. 0. Christian
Advocate , March 12, 1891, and copied in Our Home Field,
it is stated that, from patient, careful investigation, it has
been ascertained that there are 34,050 white children “in
that city” growing up ignorant of God and his Law, and their
duties to one another and the state. “The Roman Catholics
have 8,595 children under direct religious tuition, and the
Protestant denominations have 9,855.” These figures show,
as remarks the writer, that New Orleans is not a Catholic
city. But what is this in a city whose white population is so
great.

“The other towns and cities of the state, as well as the rural
districts, would not make as good a showing. Doubtless the
pastors of the state are much to he blamed for this state of
things. It may be added, in defense of the preachers, that
inadequate support has driven many to secular pursuits.”
(Important information for Baptists, Report March 15, 1892,
pp. 3-7.)

But matters did not improve in a material way. There
were the most embarrassing obstacles. The price of cotton
was low; and there was a terrific overflow, not paralleled since
1819 in points of width and destruction, sweeping restlessly
across the bosom of the entire alluvial district of the state.
Under these conditions it was almost impossible to secure
adequate collections.

And yet there was a constant improvement in Baptist con¬
ditions in the state. The four boards, as has been seen, were
in 1885 consolidated in one board. Up to 1895, ten years,
there were three secretaries,—C. W. Tomkies, J. T. Barrett,
and E. 0. Ware.

Although the country was in a depressed and deplorable
condition when Dr. Ware was made corresponding secretary,
he bravely undertook many reforms and heartily advocated
an advance movement. It was thought that there should be
changes in the work and methods in New Orleans. For a
number of years Mrs. M. J. Nelson, Miss Minnie Alfred,
Miss Gardner, Miss Cole and others had been engaged in
mission work in the city. It was now thought that ministers

BAPTISTS OF LOUISIANA

195

could be more profitably employed. The building of the
First Baptist Church had been burnt in April, 1892. Like¬
wise, increased appropriations were made by the Home Mis¬
sion Board. Rev. D. I. Purser was called to the pastoral
charge of the Valence Street Church and his brother, Rev.
John F. Purser, was called to the First Church. It was be¬
lieved that this arrangement would produce harmony among
the Baptists of New Orleans, besides adding two able preach¬
ers to the Baptist pulpits. The Valence street church-house,
which had been built under the pastorate of Rev. R. W. Mer¬
rill was completed; and a theater on Magazine street above
Washington avenue was bought by the Home Mission Board
for the First Church as a house of worship.

The purchase of this house gave a central place of meeting
for Baptists and facilities for larger operations. Dr. J. B.
Gambrell had long been interested in New Orleans. He had
agitated the founding of a training school to be located in
this city. With this object in view he was present at the
meeting of the convention in New Orleans, August, 1892.
R. W. Merrill, who was then pastor of the Valence Street
Church, offered the following resolution which was adopted:

Whereas, S. L. Morris, as secretary and business manager of the Southern
Training Institution, and J. B. Gambrell, its president, are present, and,

Whereas, Our brethren, J. T. Barrett, G. M. Harrell and E. 0. Ware are
members of the board of advisors representing our State, and,

Whereas, We think this institution is born of a great necessity and will
be adapted to the want9 of very many of our people, Be it, therefore,

Resolved, 1. That we heartily endorse the plan of such an institution.

. 2. That we cordially commend the brethren connected with this enter¬
prise and invite them to locate the institution in the City of New Orleans
in our midst.

3. That we hereby pledge our earnest co-operation in the movement and
urge our brethren and sisters throughout the State to lend it every possible
assistance and encouragement. (Minutes of the Convention, 1892, p. 18.)

In accordance with this arrangement, for two winters, a
training school, embracing a month, was given in this house
for ministers. As this school became the promise of larger
efforts some account of it is taken in this place. The follow¬
ing announcement of it was made in the papers:

PASTORS’ THEOLOGICAL INSTITUTE

Tuesday, January 15, 1895, is the date fixed to begin. Four weeks is the
time that lectures will continue.

196

HISTORY OF

The cost will be nominal—not over $20.00 for the whole time, unless
designedly made more by some brother.

SCHEDULE OF LECTURES

Systematic Theology—John F. Purser, Th.D.

New Testament Interpretation and Pastoral Duties—D. I. Purser, D.D.

Preparation and Delivery of Sermons—D. G. Whitinghill, Th.D.

In addition to the above schedule, there will be special lectures by some
distinguished visitors. The building used for worship by the First Baptist
Church is admirably adapted to the purpose, and by the kind favor of the
church will be used by the Institute. The labor of the Lecturers is gratuitous.
For further particulars address D. I. Purser, New Orleans, La. {The Baptist
Chronicle, January 3, 1895.)

The Magee’s Creek Association was organized at New Zion
Church, Pike County, Mississippi, November 13, 1880. It
resolved itself into a “Home Mission” society and that it
should have entire control of its mission work.

The Carey Baptist Association was organized on Friday,
November 11, 1892, in the meeting house of the First Bap¬
tist Church, Lake Charles. The following churches entered
into the organization,—First, Lake Charles, Vincent settle¬
ment, Crowley, West Lake, Welsh and Vinton. William Vin¬
cent was made moderator and Z. L. Everett, clerk. There
were 347 members of which Lake Charles had 168.

The Liberty Association, composed of churches out of
North Louisiana, Red River and Concord Associations, was
organized in Homer, November 5, 1895. Rev. C. B. Hollis,
Haynesville, was elected moderator and W. S. Copeland,
clerk. The associational sermon was preached by Rev. G.
M. Harrell on Acts 2: 47, “Christian Organism.”

For some time there had been a growing disposition to
assist the Negro Baptists of the state. They had often gone
beyond their white brethren in their devotion and sacrifices.
The Convention at Mansfield, in 1891, had already favor¬
ably reported on this subject and the Negro Baptists were
often mentioned with solicitous care.

The outlook appeared brighter for Louisiana Baptists. It
is interesting to compare the mission work of 1885 with that
of 1895. When the work of one board began there were
18,461 white Baptists in Louisiana; at the last date there
were 30,509, an increase of 12,048, or about 40 per cent.

BAPTISTS OF LOUISIANA

197

The amount contributed for all purposes the first year was
$3,401.83; the amount for the last year was $15,575.71.
There was a manifest growth in the missionary spirit and
in the unification of the forces. All but two or three associa¬
tions were in co-operation with the state work.

The Baptists of Louisiana, in 1896, were called to mourn
the loss of two of its most distinguished leaders. Franklin
Courtney, M.D.,D.D., died the last of May. He was several
years president of the State Convention and at one time edi¬
tor of the Louisiana Baptist ; a member of the Board of Trus¬
tees of Mt. Lebanon College and a most instructive doctrinal
preacher. He was for over fifty years a prominent Baptist.
“He was an old man as men count years,” says Dr. Penick
of him in his last days, “but he has lost none of his enthusi¬
asm and vim, and though he is now upwards of seventy, he
keeps step with the youngest of us.”

Green W. Hartsfield died May 22, a few days after he
returned from the Southern Baptist Convention. He was
clerk of the Grand Cane Association for twenty years and
secretary of the State Convention twenty years. For six
years he was moderator of the Bethlehem Association. He
moved but three times in his ministerial life. He first served
country churches in Bienville parish. For twenty years he
preached to Mansfield and neighboring churches. At the
time of his death he had served as pastor of the Arcadia
Church seven years. He was a man of much wit, and a
most useful man of God.

Likewise in 1898 three widely known and honored min¬
isters died,—John O’Quin was bom January 1, 1808 and
died in Evergreen the early part of this year. He was one
of the founders of the old Louisiana Association. It was
before the days of railroads when he was compelled to
travel by horseback over rough roads. He had a fine mind
and splendid gifts, though he did not have a finished educa¬
tion.

Dallas F. Head was another of the heroes of faith that fell
on sleep. He was a lawyer of ability but gave up all to

198

HISTORY OF

preach the gospel. As preacher, pastor and editor he was
most successful.

For two years, 1897 and 1898, there was a yellow fever
epidemic in the state. Many of the associations failed to
meet on account of the quarantine. There were few pro¬
tracted meetings held. In addition, it was a very wet season
which limited every form of Christian work. On October 16,
Rev. D. I. Purser, the president of the Convention became a
victim of the yellow fever. This was the third distinguished
Baptist minister who had died of this disease in Louisiana.
He had for some years been pastor of the Valence Street
Church in New Orleans where he was greatly blessed. He
was absent from his charge on a vacation, but hearing that
the yellow fever had broken out in New Orleans he hastened
to his stricken flock to give them comfort and aid. He died
at his post. The coming of the Purser brothers, Ingram and
John, to New Orleans had marked an epoch in Baptist work
in the city; and now the golden tie was broken.

Rev. J. S. Thomas, under the auspices of the American
Baptist Publication Society, spent a year in Louisiana in his
chapel car “Evangel.” This evangelistic work was popular
and highly appreciated, and the results were reported as
favorable. The Executive Board was likewise encouraged
to employ two general evangelists, W. M. Reese and S. S.
Nettles. Their labors in meetings were duly rewarded. This
was regarded by some as a new enterprise; but the results
fully justified the appointments.

The “Whitsitt Controversy” created considerable excite¬
ment among the Baptists of Louisiana. E. 0. Ware, in the
State Convention, in 1896, at Crowley, introduced the follow¬
ing resolution relative to the matter:

Believing as we do that some of the statements made by Dr. Whitsitt in
Johnson’s Encyclopedia, and the New York Independent, are at variance
with the facts, therefore,

Resolved, That the Louisiana Baptists, in convention assembled, hereby
express our dissent from these views, but that we urge our young men to
attend the Seminary. (Minutes State Convention, 1896, p. 9.)

This resolution recommended that students should attend
the seminary The next year the Convention went beyond

BAPTISTS OF LOUISIANA

199

this provision. The whole matter was referred to a committee
which made the following report:

Whereas, Dr. Vm. H. Whitsitt, President Southern Baptist Theological
Seminary, persists in maintaining his historical views and is still retained
as president, and

Whereas, The tendency of Dr. Whitsitt’s course in this matter is to produce
division and discord among Southern Baptists,

Resolved, That; we respectfully urge upon the Board of Trustees of said
Institution the prompt removal of Dr. Whitsitt from the presidency of the
Seminary, and from his professorship of church history.

Resolved, second, That while we love the Seminary and deplore the cir¬
cumstances which compel us to take this action, as long as present conditions
exist we cannot, as a Convention, give the Seminary our support.

Resolved, third, That it is the sense of this body that the Seminary should
be under more direct control of the denomination, and that we as a constituent
of the Southern Baptist Convention should have representation on the Board
of Trustees.

R. M. BOONE A. L. JOHNSON

G. M. HARRELL G. W. BOLTON

M. E. WEAVER

(Minutes State Convention, 1897, p. 13.)

During all of this time there were many things which re¬
tarded Christian activity. The railroad service was inade¬
quate to the most efficient service, and the country roads were
often bad; the price of cotton was low and the financial con¬
dition deplorable; gambling and gaming were common and
the saloon was firmly entrenched; epidemics and floods and
overflows prevailed; but few of the churches had preaching
every Sunday and there was a constant change of pastors;
the colleges suffered from fires and financial burdens; and
the Mission Board was hampered with debts and inadequate

support.

Over and against these discouragements there was an un¬
wearied body of men, unconquered and victorious in spirit.
There was E. 0. Ware, W. S. Penick, Dallas F. Head, C. W.
Tomkies, the Pursers and time would fail to mention hosts
of others, true and tried. They endured every hardship and
rejoiced that they were counted worthy to witness for the
truth in Louisiana.

CHAPTER XIV

Baptist History in Figures—A Central College—The Resolutions of Dr.
Ware—The Matter Delayed—Some Changes in the Management of Mt.
Lebanon and Keachie Colleges—The Education Commission—Louisiana Col¬
lege—The Buildings Destroyed by Fire—The Raising of $100,000—Student
Body and Faculty—An Orphanage*—Keachie—Temporary Location—Lake
Charles—Departments—Enlarged Plan Monroe—Woman’s Work—Women Not
Members of the Convention—Central Committee—Mrs. Charles Ammen—Miss
Georgia Barnette—A History by Mrs. Ammen—The Sunday Schools—Sunday
School and Colportage—Sunday School Board—Institutes—M. E. Shaddock—
Sunday School Board at Nashville—J. B. Moseley—W. S. Penick—C. W. Tom-
kies—J. S. Campbell—H. A. Sumrall—I. M. Wise—Resolutions Praising Dr.
Ware.

Sometimes the way seems hard and long,

Sometimes the burden’s great,

But he shall conquer who is strong
And has the will to wait,

And he shall come through weal and woe
Unto the peace he hopes to know.

—Edgar A. Guest.

The Baptists of Louisiana had a consciousness that they
had come to a time of large achievements. They had heroic¬
ally battled against great odds; they had kept alive their
educational institutions; they had constantly increased their
missionary endeavors; they had lent valiant service to the
state in the overthrow of the lottery; they had greatly assisted
in the prohibition campaigns; and they had now grown in
numerical and financial strength to undertake larger pro¬
jects than they had hitherto undertaken. The following care¬
fully prepared schedule will illustrate this point:

TWENTY-TWO YEARS OF LOUISIANA BAPTIST HISTORY IN FIGURES

E. O. WABB

State

Home

Foreign

Minister.

Baptists

The Year

Missions

Education

Totals

in State

1886 ....

. ..$ 2,075.88

14.25

$ 1,033.91

$ 213.25

$ 3,337.29

18,461

1887 ....

... 2,777.39

47.50

1,296.10

311.75

4,432.74

1888 . ...

... 2,420.47

167.40

1,420.35

480.10

4,488.32

1889 ....

... 2,561.50

236.31

2,298.26

436.45

5,532.52

$ 9,835.24

465.46

$ 6,048.62

$ 1,441.55

$17,790.87

[2001

BAPTISTS OF LOUISIANA

201

1890

.$ 2,499.06

582.62

2,426.77

464.40

$ 6,072.85

1891

. 2,082.25

878.95

2,605.43

490.75

6,057.38

1892

. 2,268.38

606.70?

1,909.13

251.60*

5,035.81

1893

. 3,902.72

1,405.45?

1,843.65

250.00*

7,401.82

$10,752,41

3,473.72

8,784.98

1,456.75

$24,567.86

1894

.$ 3,165.63

865.51?

1,953.42

500.00*

$ 6,484.56

1895

. 3,160.05

2,347.66?

2,076.50

900.00

8,484.21

1896

. 3,148.45

1,543.86?

1,739.80

804.85

7,236.96

1897

. 3,000.00

9S6.17

1,971.64

650.00*

6,607.81

$12,474.13

5,743.20

7,741.36

2,854.85

$28,813.54

1898

.$ 3,391.15

906.23

1,968.84

418.27*

$ 6,684.49

1899

913.46

1,477.22

707.20

5,462.05

1900

. 5,721.71

1,595.76

2,820.56

750.00*

10,888.03

1901

. 4,775.01

2,896.28

3,157.36

741.87*

11,570.52

16,252.04

6,311.73

9,423.98

2,617.34

$34,605.09

1902

.$ 4,122.28

3,274.24

3,649.69

744.35

$11,820.56

1903

2,831.00

4,896.56

1,152.47

13,786.64

1904

. 4,262.98

4,112.52

5,190.63

870.75

14,426.88

1905

. 7,483.66

4,507.58

5,820.99

737.48

18,549.66

$20,775.53

$14,725.14

$19,557.87

3,635.05

$58,583.74

1906

.$10,044.64

4,632.36

6,455.99

535.44

$21,668.39

1907

. 12,113.95

5,990.67

7,338.45

778.80

26,221.87

$22,158.39

$10,622.99

$13,794.44

1,314.24

$47,890.26

30,509

45,037

48,573

?In year '91-96, inclusive, the value of boxes sent to missionaries is included.

♦The whole amounts not included, as some money was sent direct to Keachie and
Louisville. These figures for S.M. and M.E. are for only eight months.

One of the first questions considered was the establishment
of a central college. The school situation had long been in
an unsatisfactory condition. It was recognized that Mt.
Lebanon and Keachie colleges were doing good work, but
there were many objections offered to the system under which
they were operating. Neither of them was in a railroad
center. In 1852 there were only eighty-two miles of rail¬
roads in the state. There was friction and often unpleasant
rivalry between the schools. Their equipment was regarded
as wholly inadequate to compete with the state schools. These
schools, while strictly Baptist, were under a self-perpetuating
Board of Trustees. Many felt there should be a central Bap¬
tist college directly under denominational control.

Following this lead, Rev. E. 0. Ware offered at the Conven¬
tion which met at Mt. Lebanon August 10, 1893, the follow¬
ing resolution:

Whereas, The Baptists of the State of Louisiana have no school nor col¬
lege which is in any true sense their own, and

Whereas, It seems evident that the State has begun an era of development
unparalleled in the past, and

202

HISTORY OF

Whereas, It is always the part of wisdom for one to prepare for the future
though He may not live IN that future, therefore,

Be It Resolved , That the President of this Convention be and is hereby
instructed to appoint a special committee of fifteen brethren representing
the different parts of the State whose duty it shall be to canvass the educa¬
tional situation among the Baptists of the State and at the next (1894) session
of the Convention, make a report as to the advisability and feasibility of
establishing a College which shall belong to the Baptists of the State and
which shall have organic connection with this Convention. (Minutes State
Convention, 1893, p. 13.)

In lieu of this resolution, Rev. W. S. Penick offered reso¬
lutions which recognized the fact that the colleges were not
under denominational control; that there ought to be organic
union with the denomination of the colleges; and that a com¬
mittee of five be appointed in the interest of harmony, to
bring about the control of the colleges by the Convention.
The substitute prevailed, but a movement was started which
ultimately resulted in the founding of a new school.

At the following session at Amite City, in 1894, Dr. Ware
offered the following resolution on the educational situation:

Whereas, it is always the part of wisdom for one to prepare for the
future, though HE may not live IN that future, therefore,

Be It Resolved, That the President of this Convention be and i 9 hereby
instructed to appoint a special committee of fifteen brethren, representing
the different parts of the State, whose duty it shall be to canvass the educa¬
tional situation among the Baptists of the State, and at the next (1895) session
of the Convention, report whether it is advisable for this convention to take
any steps looking to the providing for better educational facilities for our
people in the State. (Minutes State Convention, 1894, p. 39.)

The following committee was appointed: E. 0. Ware, C.
M. Harrell, J. R. Edwards, J. D. Jameson, T. H. Gatlin, T.
G. Alfred, 0. L. Parker, M. T. Andrews, J. D. Hamilton,
J. B. Searcy, J. T. Ott, F. W. Eady, G. W. Bolton, L. W.
Moore and G. W. Thigpen.

At the next Convention a majority and a minority report
were presented. The majority in brief recommended that a
committee of fifteen be appointed to secure, if possible, the
property of the two colleges for the Convention and retain
them as the denominational schools. This course was like¬
wise commended by the minority; but it was further recom¬
mended that the Baptists of the state “open bids for the loca¬
tion of another college within the state, the question of its
establishment to be determined by the amount subscribed

203

BAPTISTS OF LOUISIANA

thereto, the character of the site preferred and by its loca¬
tion.” An entire day was devoted to the debate. The ma¬
jority report was adopted by a vote of 70 to 34.

The action of the Convention at this time appeared to allay
feelings and directed the attention to the colleges that the
Baptists already had. It was determined to take over the
schools directly by the Convention, but it was found that
Keachie College had a debt. So it was decided that Presi¬
dent Tomkies should canvass the state and pay off this in¬
debtedness. The action of the Convention, in 1897, was as
follows:

Therefore Resolved, That we earnestly and cordially commend both Mt.
Lebanon and Keachie Colleges to the consideration of our brethren throughout
the State as institutions under the control of the Baptists, performing a work
of inestimable value to the cause of education, and worthy of the confidence
and support of all in every portion of our State.

A forward step was taken at Alexandria, in 1899, when
the Convention voted “that there should be organic connection
between the State Convention and the two schools, and that
such connection would result in great benefit to both, and
therefore we recommend that the Baptist State Convention
accept the tender of Mt. Lebanon and Keachie colleges and
resume control of same, provided one of them be made a
male college and the other a female college, as this Convention
in its wisdom shall determine.”

Upon the motion of R. M. Boone the original report was
amended as follows:

Resolved , That a commission of thirteen brethren, representing different
sections of the State, be appointed by the chair to consider the establishment
of a college of high grade in the State, and that said commission advertise
for bids from different sections of the state for the establishment of said
college, and that they consider its geographical location, a9 well as the amounts
tendered, and report to the next session of the Convention. (Minutes State
Convention 1889, p. 11.)

Mt. Lebanon was made a school for males and Keachie
for females. A scheme was put on foot to raise $25,000 for
the endowment of a college. Mark A. Price was appointed
agent to raise this sum. (Minutes State Convention 1904,
p. 30.) In harmony with these results the Convention at
Natchitoches July 15, 1904, said that “we resolve that if the

204

HISTORY OF

people of any place, suitably located in this state will offer us
an ample and attractive campus, and a bonus of not less than
$30,000 in cash, we will there establish our State College.
In order that we may be prepared to act with promptness we
appoint as a committee with full power to receive bids, decide
upon a permanent location, and arrange for the erection of the
necessary buildings: G. W. Bolton, chairman; W. A. West, J.
L. Love, M. E. Weaver, Ben Stagg, L. E. Thomas, A. L.
Ponder, M. A. Price, P. B. Wright, E. O. Ware, W. H. Dod¬
son, J. R. Edwards, J. F. Madison, W. C. Beall, W. J. Bolin.”
Alexandria met the requirements and Louisiana College was
located at Pineville. School work began in the new college
buildings in the fall of 1906.

This educational movement operated under an “Educa¬
tional Commission” at first composed of fifteen members and
later of twenty-one. “The Convention intended that this Com¬
mission, known as the Education Commission of the Louisi¬
ana Baptist Convention, should have the general manage¬
ment of all Baptist schools in Louisiana, and that each school
should have a local board of trustees. The commission ac¬
cordingly invited the colleges at Keachie and Mt. Lebanon
to turn their property over to it and promised to maintain
them as academies. This the college at Keachie absolutely
refused to do and continued to operate under a board of
trustees appointed by the Grand Cane Association. The col¬
lege at Mt. Lebanon voted to turn its property over to the
Commission, and began operation as an academy under the
general control of the Commission. Due to certain difficul¬
ties in transmitting the title however, the property was never
deeded to the Educational Commission, and after two or three
years the trustees of the academy, believing that they could
operate more successfully as an independent institution,
asked the Commission to release them from its control. This
was done, and after running two or three years as an inde¬
pendent institution the school was discontinued. The college
at Keachie also ran some five or six years as an independent
institution. Finally, it was discontinued. This left Louisi-

BAPTISTS OF LOUISIANA

205

ana College as the only school owned by Louisiana Bap¬
tists.”

The Commission at a later date selected E. 0. Ware, who
at that time was corresponding secretary of the Executive
Board of the Louisiana Baptist Convention, as financial agent
for the college, and W. E. Taylor, who was the president of
the Louisiana Industrial Institute at Ruston as chairman of
the faculty.

In accordance with these plans, the first session of the
college was begun on the present campus, October 3, 1906,
although the buildings were incomplete and a temporary box
house had to be erected. This structure housed the student
body and was used for classrooms until the first building had
been completed.

The institution was conducted for three years as a male
school. At the close of the session 1908-9 it was decided
to admit young ladies beginning with the session of 1909-10.

The college seemed to be slowly but surely growing in
numbers and strength when on January 3, 1911, its whole
property was swept away by fire. The campus was left abso¬
lutely bare, with the exception of the box house in which the
first session had been opened. The students and faculty
gathered themselves together as best they could, and finished
out the session with the loss of only one day. Not only was
the student body successfully held together, but during the
summer neat frame structures were erected, and the next ses¬
sion was marked by a large increase in patronage.

A few months before the fire it had been decided to launch
a campaign for $100,000 for additional buildings and equip¬
ment. At that time this was regarded as a stupendous under¬
taking by the Baptists of Louisiana and, indeed, it was the
biggest single campaign that had ever been launched by them
for any department of their work. Mr. Edgar Godbold was
secured to take charge of this campaign and began his work
on June 1, 1912.

The whirlwind system of campaigning which Christian
people have now learned how to carry on was not known in
those days, and Louisiana Baptists were two years in raising

206

HISTORY OF

the $100,000 which they had set out to secure. This was
certainly the greatest victory in the history of Baptist educa¬
tion in the state up to that time.

In November, 1916, the State Convention at Mansfield de¬
cided to launch out again in what was considered an epoch-
making effort for Christian education. It was planned to
raise $40,000 in four weeks, to he used in the erection of
a hoys’ dormitory. At midnight on the last day of the cam¬
paign the subscriptions totaled $40,700.

“The present situation of Louisiana College,” writes Presi¬
dent Cottingham, “is about this: We have a property worth,
as nearly as I can estimate it, $514,000. This includes a
campus of forty acres, four brick buildings, four frame
buildings, a swimming pool, athletic field, and the furnish¬
ings and equipment of all these buildings.

“The college has a debt of $120,000, and has outstanding
prospects from the 75 Million Campaign of about $700,000
in Louisiana, together with a conditional pledge from the
Southern Baptist Convention of $100,000 for endowment to¬
ward an endowment of $300,000, and a conditional pledge
from the General Education Board of $150,000 toward an
endowment of $650,000. This means that if we succeed in
collecting the $700,000 of outstanding subscriptions,—of
course these are round numbers—$120,000 to cover our in¬
debtedness, about $25,000 a year to cover all deficits in
running expenses, and $400,000 for endowment,—in other
words if we succeed in collecting a total of $570,000 we
shall come to the end of the five year period with all debts
paid and an endowment of $650,000. My faith is hardly
strong enough to believe that this will be done, but it ought
to be.

“The present student body for this term is 276; the en¬
rollment for the summer session was 208. Therefore, the
enrollment to date for this year has been 484. We have
done away with all of the high school work, except the last
year, and at present have only thirty high school students in
school.

BAPTISTS OF LOUISIANA

207

i Th e faculty at present consists of twenty-four men and
women, and their general qualifications may be seen by re¬
ferring to the catalogue. There are two members of the
faculty whose names do not appear in the catalogue. The
name of Dr. F. A. King, Professor of Latin and Greek, B.A.
and M.A. of the University of Rochester, and Ph.D. of the
University of Cincinnati; and the name of Miss Mary E.
Crenshaw, graduate in art and in physical education of the
Virginia-Intermont College, and post graduate student in art
of Columbia University, should appear.”

Another enterprise of importance was placed before the
Baptists of Louisiana. At the Monroe meeting of the Con¬
vention, William Cooksey offered the following resolution:

Resolved, That the President of this Convention appoint a committee of
three to submit to the Convention at its next session a plan looking to the
establishment of an orphanage. (Minutes State Convention, 1898. p. 12.)

This motion was adopted and William Cooksey, E. Millar
and M. B. Weaver were appointed as a committee to make
a definite report. Next session the committee reported on the
orphanage as follows:

We, your committee on Orphans’ Home beg to report as follows: We
recommend the appointment of a board of trustees of nine representative
brethren from different sections of the State, and that this board be authorized
to solicit funds and a location for a Baptist Orphans’ Home for Louisiana.
Further, that they also be authorized to consider applications of orphans that
may be made and to provide a temporary home and support for not exceeding
ten orphans until a home isi established. (Minutes State Convention, 1899,
p. 11.)

This movement met with instant approbation and a cash
collection of $78.85 was taken. The Board of Trustees for
the Orphans’ Home were appointed as follows: R. L. Prophet,
Monroe; Bruce Benton, Baton Rouge; J. S. Felix, Shreve¬
port; M. E. Weaver, Lake Charles; A. K. Seago, New Or¬
leans; G. W. Bolton, Alexandria; Wm. Cooksey, Shiloh; C.
A. Kilgore, Natchitoches. The committee were only able to
report the following year that a small sum had been collected
and three orphans cared for without expense in the Protestant
Orphans’ Home in Baton Rouge. Finally in 1902 the people
of Lake Charles made the following offer: “Eight acres tract
of city property located in a very desirable part of the city,

208

HISTORY OF

also one-half interest in an eighty-acre tract of timber land
in the parish and ten acres of oil land near the Houston
river, besides one acre near Goosport with $3,000 in cash.”
This offer was unanimously accepted and the orphanage was
located in Lake Charles.

In the meantime the orphanage was temporarily located
at Keachie. Mrs. Kate Hawkins was the matron. The Board
of Trustees were able to say in 1903 that “the children are
well cared for and in good health and cheerful,—one having
died during the year. The building on the permanent loca¬
tion in Lake Charles is progressing nicely. The brick work
on this handsome structure is practically completed and much
of the woodwork is done. We have every reason to believe
that the building will be ready for occupancy by October 15,
unless the work is suspended for lack of means. Professor
Barrett, financial agent who has been engaged for the orphan¬
age since September 1, 1902, has done faithful and efficient
work in raising money and otherwise aiding the institution.
Much of the money raised was by subscription—and much
remains of this unpaid, which we hope and believe will soon
be paid.” A large brick building was completed, together
with a bam, sheds, outhouses and fences. The orphanage
was then removed to Lake Charles and comfortably housed.
There had been 37 children in the home. The indebtedness
was above $3,500.00 and the running expenses $150.00 per
month. The following regular departments of educational
and industrial work were introduced into the institution:

1. Domestic: Which includes housework, cooking, laundry work, sewing
and dressmaking.

2. Farm: Which includes truck-gardening and hay-making.

3. Literary: Which includes school, library and B. Y. P. U.

4. Stenographic: Which consists of shorthand and typewriting.

5. Store: In which we give our boys training in the mercantile business
and furnish our Home provisions at cost, and do a business on the outside.
The attached report shows some gain in our store work and is now a source
of income to the Home aside from the benefit derived from the training feature
for our boys.

Last year the Orphanage purchased $3,211.21 worth of groceries, produce
and feed from the store, on which the store saved them at the smallest esti¬
mate, 10 per cent, which was a saving to the Orphanage in this year’s grocery
account of $326.12.

6. Printing Office: In which we do all the printing for the Orphanage
as well as a nice business on the outside, and just as soon as the office pays

BAPTISTS OF LOUISIANA 209

for the investment, it will be a source of income to the Home as well as a
training department for the children.

7. Poultry: A department in which we are doing general business in a
in ® poultry, and we are gratified that this shows an improvement.

Bakery. A special gift this year by a Baptist Brother and Sister,
and just put in operation with the promise of a very immediate business of
material benefit to the Home.

9. Dairy: A regular dairy business, furnishing milk and butter to the
Home, and doing a business on the outside just put in operation.

10. Wood-yard: In which all kinds of wood are kept and sold by the
boys at a neat profit.

(Minutes State Convention, 1908, pp. 37, 38.)

The Lake Charles people, irrespective of religious beliefs,
gave the orphanage a most hospitable entertainment and sup¬
port. /Money was liberally given for the support of the insti¬
tution, the banks loaned it money without interest, and the
orphanage grew in numbers and popularity.

In course of time it was felt by some that the orphanage
should be conducted upon a changed and enlarged plan. So
that in the meeting in Alexandria, in 1918, a committee of
seven were appointed to report upon this matter. The fol¬
lowing year the plan for the orphanage was submitted as
follows:

ENLARGED PLAN FOR ORPHANAGE

Your committee appointed one year ago upon the enlarged plan for the
Louisiana Orphans’ Home, beg leave to report:

1. That the policy of the Orphanage be so changed that the children
placed in the Home shall not be adopted into private families, but shall
be reared, trained and educated and given the protection of the Home until
they shall have reached their majority. That a home sentiment be cultivated
among the inmates that will make them loyal to the Home and that will go
far in securing their sympathy and support in after years.

2. That a tract of land be secured, not less than 640 acres, upon which
to locate the Home. That the land be well drained, and in a healthful
locality. That it be suitable for diversified and intensive farming and ac¬
cessible to a good market. That it be convenient to good transportation both
by railroad and public highway. That if shall be located so as to be con¬
venient to all parts of the state.

3. That the Home be run on the cottage plan rather than the dormitory
plan; that is, it shall have several smaller buildings which shall accommodate
from 20 to 30 children rather than one or two large buildings to accommodate
from one to two hundred inmates each.

4. We recommend that upon the adoption of this report, a committee
of nine be appointed with power to select and purchase a site for the Home,
consistent with the conditions outlined in this report.

Respectfully submitted,

E. O. WARE

A. J. BARTON W. H. MANAGAN

R. P. MAHON M. E. DODD

J. L. WISE W. A. McCOMB

(Minutes State Convention, 1919.)

210

HISTORY OF

The committee thus empowered bought a farm of 430
acres three miles from Monroe and accessible by two gravel
roads. This land is all high and well drained, fenced into
several lots, has a good bam, several tenement houses, and
a splendid pecan grove. The purchase price of the property
was $86,000.00. Twenty thousand was paid in cash and
notes given for the remainder. It is well to remember that
the provisions of the Mary Goss Will, leaving a considerable
amount to the first non-Catholic body founding an orphans
home at Monroe, was a determining factor in choosing that
place. Some question having arisen as to the Monroe offer
for the home, the Convention at Bogalusa reaffirmed its in¬
tention of removing the orphanage to Monroe. Rev. F. C.
Flowers is the capable and efficient superintendent of the
orphanage.

Woman’s Work

Woman’s work in Louisiana was first developed along the
lines of foreign missions. Rev. J. M. Joiner, previous to
going to China as a missionary, spent a part of 1883 m
visiting churches in this state and developing societies of the
women. Mrs. J. W. Robards was the corresponding secretary
and twenty or more societies had been organized. The state
for the first time, exceeded its quota for foreign missions. A
central committee was located at Shreveport and Mrs. C. G.
Thurmond succeeded Mrs. Robards. In 1885 the following
resolution was offered in regard to a meeting of the women:

It is with pleasure we hail the organization of Ladies’ Missionary Societies
in our churches, and we recognize thenT as great helps in developing the
missionary spirit among our people. And, whereas, it seems necessary for
the furtherance and development of their plans that annual meetings should
be held representing their different societies, we believe the time has come
when provision should be made by this body for their entertainment at the same
time and place of the meetings of this Convention, and that we aid and en¬
courage the great work in which not only they, but we all are engaged. (Min¬
utes State Convention, 1885, pp. 27, 28.)

The following minority report was offered:

Your Committee on the Eligibility of Women to seats in this Convention
report that it is the sense of this Convention that the Scripures say nothing
about conventions; and therefore nothing about who shall be members of
the Convention. This body being a missionary organization, composed of
members sent by the churches, we recommend no restrictions on the inde-

BAPTISTS OF LOUISIANA

211

pendent churches, as to whom they shall send to represent them, but if they
shall send sisters they will be under the same restrictions as to speaking on
the floor which govern them in the churches.

(Signed) A. N. WALKER.

(Ibid, p. 28.)

After discussion the whole question was laid on the table;
but it was evident that woman’s work had come to stay.

However, in 1914, the following resolution was unani¬
mously adopted:

That we find nothing in the Constitution of the Convention to prevent
women messengers, if the churches elect to send them, and we recommend
that they be admited with the same privileges and limitations that they have
in the churches. (Minutes of the State Convention, 1914, p. 16.)

The first woman’s meeting in connection with the Conven¬
tion was held with the church at Rocky Springs, July 10,
1886, at 2:30 P.M. No member of the Central Committee
was present. Mrs. W. P. Leary, of Minden, was elected
president. The meeting was largely attended and a number
of societies made favorable reports. Mrs. Bowles was able
to report, in 1888, that “there are now forty societies at work
in the state; of this number ten have been organized since
last May, and the interest in the work seems steadily on the
increase. Our contributions have been as follows: To state
and foreign missions, $307.05, and for church building, par¬
sonage and other home needs, $1,817.90, making a total of
$2,124.90.”

The headquarters of the Central Committee was removed,
in 1895, from Shreveport to New Orleans. The officers were
Mrs. George S. Dodds, president; Mrs. W. V. Crouch, treas¬
urer; and Mrs. P. Lyle, secretary. There was a good deal
of indifference manifested among the churches; but by per¬
sistent effort others were enlisted and a widespread interest
was aroused.

The first meeting of the Woman’s Missionary Union, of
Louisiana, auxiliary to the Baptist State Convention of Louisi¬
ana, was held in Alexandria July 14 and 15, 1889. Mrs.
Charles Ammen, of the Coliseum Place Church, was chosen
president and Mrs. S. A. Miller, of Baton Rouge, was made
secretary. The plan of work adopted the next year was as
follows:

212

HISTORY OF

1. We recommend that the Central Committee keep in touch with the
Woman’s Missionary Union of S. B. C., and continue to carry out their
plans and recommendations. Also that the Central Committee keep in union
with our State Board, and help it whenever possible to promote the cause
of Christ in Louisiana.

2. We affectionately urge the Societies to co-operate and to keep in
touch with the Central Committee, to report promptly and to help the Central
Committee, in carrying out the plans and recommendations submitted to them
by the Woman’s Missionary Union of S. B. C., and the State Board.

3. That the Societies whenever practicable observe the week of Prayer
for China and the week of Self-Denial for Home Missions.

4. Further that the Societies work in harmony with the plans of giving,
used by their respective churches, giving their contributions to Missions
through the Church Treasurer or Pastor and reporting the amounts to Central
Committee. (Minutes of Woman’s Missionary Union, 1900, p. 17.)

Miss Georgia Barnette, in 1905, was chosen field secretary,
and has ever since filled the office with marked ability and
acceptance. This seventeen years of faithful and efficient
service is a high tribute to her character and worth.

Under the leadership of the presidents of the Union; Mrs,
Ammen, Mrs. Falvy, Mrs. Weishaupt, Mrs. Freeman and Mrs,
Stephenson, and their many assistants, the work of ithe
W.M.U. has gone forward by leaps and bounds. There is not
an interest which they have not quickened in all of the denom¬
inational affairs. Mrs. Charles Ammen, who was so long in¬
timately connected with the societies in the state, in a delight¬
ful history of the W.M.U., gives the following general survey:

Year after year our Union has broadened, deepened and widened as the
needs have arisen, or as the plans of the general Union brought before it
new possibilities of service. There have been added to the original small
force of officers, a leader of the Young Women’s and Girls’ Auxiliaries; and
when the work of the Royal Ambassadors came into existence this was added
to that of the Sunbeam Superintendent; a College Correspondent; an Editor
for the W. M„ U. page of The Chronicle; a Personal Service Chairman; Mis¬
sion Study Secretary and to this must be added the twenty-three Associational
Superintendents. This last will not be completed until every Association ha9
a consecrated superintendent to press forward the work in her association.

Perhaps this survey would not be complete without especially speaking
of the association organizations. The societies in each Association are or¬
ganized in a somewhat similar way to that of the State Union under the lead¬
ership of Associational Superintendents, who do a great work in bringing the
work close to the lives of the women of the association, and inspiring and
helping their activities. Louisiana at present is blessed with some very fine,
consecrated Associational leaders, whom we would delight to mention were
there time. The Superintendents hold quarterly meetings of the societies of
their associations, and inspire and interest a large force of women, too busy
with many home cares to get to the Annual Meetings of the larger organiza¬
tion, save at rare intervals.

We wish to draw attention to the work done by the leaders of the different
departments of the work. The Missionary Societies themselves mother various

BAPTISTS OF LOUISIANA 213

junior branches, in an effort to stimulate missions among the children and
young women of our churches. The Y. W. A.’a are the young women, the
G. A. s who are too old for the Sunbeam Band, the R. A.’s or Royal Ambassa*
dors, are the boys during the teen age, and then the Sunbeams are the little
childien. The work includes these various branches in its teaching and mis¬
sionary offerings activities, each department, as we have seen, having its
own leader.

We wish to further note the educational work done by the Union through
its nearly twenty years of organized work. Since the very first efforts of the
societies, there has been an endless stream of leaflets and tracts sent out,
especially was this done during the early days, when enlisted women were
few, and this was nearly the only way of reaching them. But ever since
this flow of missionary literature including pamphlets, missionary programs,
denominational papers, copies of minutes and various and sundry missionary
material, besides the unnumbered inspirationaj letters, has increasingly con¬
tinued, and have gone into the hands, hearts and homes of our Baptist women
over the State. Where papers, written for some special occasion, have been
exceptionally good, they have been put in tract form, to go on with their mis¬
sion. ^ And to this a constant effort to further the circulation of The Foreign
Mission Journal and The Home Field, also The Baptist Chronicle , and we see
something of this side of the educational value of the work. In order to ad¬
vance the interest and contributions for State missions, there has been gotten
up special literature. This at first consisted of programs and tracts to go
with them, for a season, generally a day of prayer and study. In 1910 when
the interest was beginning to take on special new life, there was started
the “ Louisiana Mission Visitor an annual filled with the best and latest
information that could be gathered, regarding the needs, conditions and
growth of the State. These magazines, with collection envelopes, were sent
all over the State, and produced splendid results and undoubtedly the great
work of today is built upon the efforts of the years that are past. War
economy caused a lapse in this publication year, and the program of smaller
size was again used. The minutes of each annual meeting, with reports, splen¬
did papers, missionary letters, etc., have been printed from year to year and
have formed a record of the service of these whose lives were filled to over¬
flowing with the love of God.

In money contributions we want to note something of the growth of the
workr The report of the year we organized, because of the change in time of
meeting, was for only nine months, and shows a total for all purposes of
something over two thousand dollars, with thirty-eight societies reporting.
The amounts to the different missionary objects are not given until the third
year after organization, and at this time we have reported $905.16 for Foreign
Missions, and $407.83 for Home Missions. The going out of Miss Pettigrew
had given the impetus to the Foreign Mission offering. The total to all
objects this third year is a little over 4 five thousand dollars. Note the gifts
to State Missions this third year, and we find $312.00. Compare that with
this past year (see State Minutes). It may be only fair to say that for
a long time there was a good deal of prejudice and misunderstanding regarding
the reporting of the work and undoubtedly quite a part of the work done was
not reported, while today the system of reporting is splendidly perfected and
much more accurate reports are made. (Ammen, the Progress of Louisiana
Woman’s Missionary Union in its Twenty Years’ History.)

Frequent notices of the Sunday school have already been
recorded in the pages of this history; but a more detailed
account is required. In the organization of the Sunday
School Board of the Southern Baptist Convention there came

214

HISTORY OF

instantly a great quickening in Sunday schools in Louisiana.
A new literature, better adapted to the needs of the people,
was created; and increased emphasis was added; and almost
from the beginning that Board invested money to forward
Sunday-school interest in the state. At first the Sunday-
school work was connected with colportage; and frequently
more emphasis was placed upon the latter than on the former.
M. E. Shaddock was much interested, but he was compelled
to say that Sunday-school work is in a comparatively neg¬
lected condition. He could get no reliable statistics. The
most of the work being done was by the State Sunday School
Union, which appeared to be quite active. The Baptists had
no such an organization. In 1871 a Sunday School Board
was established. A Sunday School Institute met in Keachie,
July 10, 1873. In the present advanced state of Sunday-
school pedagogy, the following “Order of Exercises” is very
interesting:

Thursday Morning—10%, Devotional Exercises. 11, What Scriptural
Authority have we for the Sunday School Work?—Rev. W. E. Paxton. 11%,
Five Minutes Speeches on the above topic; Singing. 12, The Desirableness
and the Method of Employing the Labors of all the Members of the Church
in the Sunday School' Work—B. W. Blackwood. 12%, Five Minute Speeches;
Singing.

Thursday Afternoon—2, Singing. 2%, Eye Teaching in Sunday School—
R. S. Jackson. 2%, Five Minute Speeches Singing. 3, Qualifications of the
Successful Sunday School Teacher—T. J. Walne. 3%, Five Minute Speeches;
Singing. 4, Question Box.

Thursday Night—8%, Singing and Prayer. 8%, What Should be the Mo«
tives and Aims in the Sunday School Work?—Rev. Beverly. 9, Five Minute
Speeches: Singing; Question Box; Singing. (Minutes State Convention,
1873, p. 29.)

The comments were equally interesting. The Sunday
school was thought to be Scriptural, and several passages
were quoted to prove the contention. Approved question
books should be used, but no creed doctrine must be taught,
and false interpretations must be avoided. Most of the things
were hotly debated and none taken for granted. Such was
the beginning.

In 1876 forty-one Sunday schools were reported in Baptist
churches in the state, with 221 teachers, 1,469 scholars, 1,100
volumes in libraries and 21 conversions. The Sunday-school
interests progressed so favorably that in 1880 an Executive

BAPTISTS OF LOUISIANA

215

Board was created and Minden was made its domicile. No
agent was employed and no particular advance was made in
Sunday schools. M. E. Shaddock was the first Sunday-school
evangelist employed (1882) by Louisiana Baptists. The
American Baptist Publication Society assisted to the amount
of $250 worth of books and $50 in Bibles and Testaments for
free distribution.

The Sunday-school work continued in a distressed condi¬
tion. Alarm was expressed, in 1892, at the slowness with
which Louisiana Baptists took hold of the Sunday school.
“The best statistics at our command reveal the following
deplorable condition: Among more than 26,000 Baptists, with
484 churches, we have only 300 Sunday schools. This leaves
184 churches without schools at all, and the 488 teachers and
officers in these schools leaves 25,510 Baptists with no Sun¬
day-school convictions whatever.” (Minutes State Conven¬
tion, 1892, p. 11.)

The organization of the Sunday School Board at Nashville
added new life and vigor to this work. The Louisiana Bap¬
tists expressed the highest satisfaction at the success of this
Board. Secretary J. T. Barrett said in his annual report:

The first report reveals the most remarkable success, and has firmly estab¬
lished the wisdom of the move. They are thoroughly prepared to furnish
Sunday School literature of every description, with a catechism by Dr. John
A. Broadus, which your Board takes this occasion to commend most heartily
to all the schools in the State. We have long felt the need of a catechism
of Bible teaching for our children. We now have it from Dr. Broadus, who is
eminently fitted to give our denomination just what we so much needed. Your
Board recommends the literature of this Board as sound, cheap, and our own.
Further, every order made to this Board for Sunday School supplies is a
direct contribution to missions. (Minutes State Convention, 1892, p. 11.)

In 1909 Rev. J. E. Mixon was elected field secretary and
served nearly one year. In some quarters a good deal of
ridicule was used in regard to a man receiving a salary to
teach “a little book.” It was a distinct forward step when
in 1911 J. B. Moseley became the field secretary of the Sun¬
day schools. This move was most heartily commended.
High ground was taken by the new Sunday-school man. The
Convention said:

We heartily endorse his work. He has taught a number of classes of
teachers, and already the standard of our teaching force has been raised.

216

HISTORY OF

We no longer allow persons because of their willingness to undertake
teaching to do this work, but insist that they are capable of teaching, and
know the Book before they are allowed to teach.

We believe that our Sunday Schools could and should pay the salary of
our Field Secretary, and respectfully urge the Executive Board to adopt some
plan that will enlist all the Sunday Schools of the State in this undertaking.
(Minutes State Convention, 1911, p. 44.)

Mr. Moseley went to work with a will on February 1. He
says of the situation of affairs:

He found no statistics or any information to enable him to know the
number of Baptist Schools in the State, the Associational Minutes not showing
same, and so it was somewhat difficult to learn the true status of the Sunday
School work. There were some splendidly equipped Schools in some of our
cities and towns, but the majority of our Churches had no schools. The
Secretary realized that he must do some pioneer work—some good foundation
work—and thus necessitating his spending the greater portion of his time
afield. He decided to stress organization and teacher-training more than
anything else, spending at least four or five days with a group of churches
conducting a class and then putting in practice the things learned; in other
words doing real practical work. Wherever the Secretary has gone he has
met the hearty and cordial support of pastor and people. Wei have made
splendid advancement, and in the course of a few years we will have one of
the best organized States in our Southern Baptist Convention. (Minutes
1911, pp. 45, 46.)

This is altogether the most satisfactory statement of the
Sunday-school situation at that time that could be found.

About this time a number of distinguished preachers of
the state died. Rev. W. S. Penick, D.D., was a native of
Virginia. He came to the state in 1885, and for a number of
years was the successful and efficient pastor at Shreveport.
He was the first president of the Executive Board under the
present plan of work.

Rev. C. W. Tomkies, D.D., was the first secretary of the
Executive Board and had much to do with giving shape and
trend to the present plans of state work. As president of
Keachie College he did much for education, and especially
for young preachers.

On November 3, 1911, Rev. J. S. Campbell suddenly died.
He was a native of Louisiana; and for ten years was the
recording secretary of the Convention.

In the same year Dr. W. C. Friley died in Franklin, Texas.
He was born July 12, 1845, in Mississippi. He was elected
State Evangelist at the meeting at Shiloh, in 1878. For four
years he served in this capacity, and in a buggy he traveled

BAPTISTS OF LOUISIANA

217

over the entire state. For a brief period he was president
of Louisiana College.

Dr. H. A. Sumrall, who for seven years was pastor of the
First Church, Shreveport, died in 1911, at his post. He was
a much beloved and useful man.

I. M. Wise passed away during the latter part of May in
his old home in Claiborne Parish, where he had gone shortly
before he died. He was another of Louisiana’s own sons.
By dint of consecrated effort he succeeded in securing a col¬
lege and theological education, and for many years preached
the glorious gospel in Kentucky and his native state, which
state he loved with an undying love, and for whose history
he was untiring in his efforts. He had written and published
one volume of Louisiana Baptist history and was making
rapid progress towards others when the work fell from his
dying grasp. He did valuable and valiant service for the
preservation of the true facts of Louisiana Baptist history, for
which we devoutly thank God.

After a period of fourteen years, Dr. Ware resigned as
corresponding secretary of the Executive Board. He gave
three years to the service of building Louisiana College, in
which he was deeply interested. A. L. Johnson, Walter N.
Johnson and J. Benj. Lawrence served as corresponding sec¬
retary. Then Dr. Ware served three years more as secretary.
At the Ruston meeting of the Convention it was determined
to remove the domicile of the board from Alexandria to
Shreveport and that the Convention elect the corresponding
secretary. Dr. Ware asked as a personal privilege that he
be permitted to speak. His request was granted and he very
feelingly reviewed the twenty years’ service he had rendered
the denomination, seventeen years of this time having been
spent in the office of corresponding secretary. Reference was
made to the marvelous and miraculous growth of the Baptists
in the state during these years of service and of the part which
he had tried to have in this progress. His remarks along
this line were tender and timely. In a most commendable
spirit he declined to allow his name to go before the Conven¬
tion for re-election, stating that he did not think it wise for

218

HISTORY OF

himself or for the denomination. It was the sense of the
entire Convention that Brother Ware had displayed a mag¬
nanimous and heroic spirit in this matter, and several feeling
speeches of appreciation and commendation were made.

There was accorded to Dr. Ware an enthusisastic demon¬
stration and the following resolutions of appreciation were
adopted by a rising vote:

Whereas, Elder E. 0. Ware lias judged it best not to permit his name to
be used for re-election to the office as Corresponding Secretary of the Execu¬
tive Board of the Louisiana State Baptist Convention for the ensuing year; and,

Whereas, Brother Ware has given seventeen years of his young and vigor¬
ous manhood, and the ripened experience, judgment and wisdom of hi9 ma-
turer years to Louisiana Baptist interests; and, unknown to any others, made
his home responsible five years ago for the means to meet the pressing needs
of the Educational Department of the Convention; and,

Whereas, Brother Ware, by his clear insight and broad vision of our Baptist
needs for the present and for future generations, has laid broad and deep
foundations, upon which are already being reared beautiful and useful struc¬
tures that shall more and more redound to the glory of God, and to the up¬
lifting and ennobling and saving of man, as the dim vista of future years flow
backward through the narrow channel of time and into the oceans of the
past; and,

Whereas, We believe from the analogies of the past and from the sub¬
stantial nature of the plans and work done by Brother Ware, that, with the
blessings of God and the persistent and increasing efforts of his people, these
results of his labors shall go on blessing the world and honoring God long
after their chief earthly cause and his co-helpers shall be resting from their
labors; and,

Whereas, Something of the grandeur of the man is revealed in the facts
when the battle is on there i9 not the twitching of a muscle or the tremor
of a nerve, only a9 they are intensely strung for action; but, when generosity
and kindness are shown they so fill his great heart and choke his voice that
he cannot address us. Therefore,

Resolved, That we return our heartfelt thanks to God for His gift to us
of such a man, for such a time; also to Brother Ware for his earnest and
faithful labors for and with us, for the struggles, sacrifices, and uncomplain¬
ing hardships he has suffered for us in the seventeen years he has served as
Corresponding Secretary of the Executive Board.

That we now offer prayer to God that He will guide him in the future
and abundantly bless him in whatever sphere he shall continue to serve the
Lord and His people.

That we especially express our deep gratitude to his loving and faithful
companion and here pay tribute to her heroic sacrifices which have enabled
our beloved brother to do much of the great work that he has done; and that
we pray the Father’s choicest blessings to be showered upon her and the dear
children she is raising to perpetuate the name that must forever be enshrined
in the hearts of Louisiana Baptists.

That a copy of these resolutions be furnished Brother Ware and his family,
and a copy be published in The Baptist Chronicle .

BAPTISTS OF LOUISIANA

219

A. M. HENDON,

J. B. WOOD,

J. T. WATKINS,

J. T. MOORE,

L. W. SLOAN.

(Minutes State Convention, 1912, pp. 66-68.)

No secretary ever more richly deserved this tribute of

praise from his brethren.

CHAPTER XV

A PERIOD OF ADVANCEMENT

George H. Crutcher, Secretary—The Debt—Numbers—Meeting of Associa¬
tions—Camp Pastors in the Army—Liberty—Battle of New Orleans—Laymen’s
Work—Ministers and Laymen’s Meeting—A State-wide Meeting for Men—
B.Y.P.U.—Rev. C. V. Edwards, President—J. B. Mosely—Encampments—A
Hospital—Located in Alexandria—R. P. Mahon—A South-wide Hospital for
New Orleans—George H. Crutcher—Newspaper—R. M. Boone Sells The Bap¬
tist Chronicle —J. R. Edwards— The Baptist Message —Associational and
State Missions—Towns and Cities—Churches in Shreveport—Foreign Missions
—Jesse Boardman Hartwell—J. M. Joyner—Mrs. T. M. Thomas—A. J. Terry—
W. D. King—Mrs. Littlejohn—Mrs. Nix—Miss Jessie Pettigrew—Work Among
the French—Adolphe Stagg—American Baptist Publication Society—John
Henry Smith—The Italians—J. M. Barra—Lawrence Zarrilli—Resignation of
Dr. Crutcher.

There is ever a song somewhere, my dear;

There is ever a something sings alway;

There’s the song of the lark when the skies are clear,

And the song of the thrush when the skies are gray.

The sunshine showers across the grain,

And the robin trills in the orchard tree,

And in and out, when the eaves drip rain,

The swallows are twittering ceaselessly.

—James IT hit comb Riley.

Rev. George H. Crutcher, of Jackson, Tennessee, was
unanimously elected in open session at Ruston, in the year
1912, corresponding secretary of the Executive Board. His
acceptance of the position was obtained and a new era began
in educational and mission operations in Louisiana.

There was a debt of some thousands of dollars on the
board. ‘At the invitation of Dr. M. E. Dodd, of Shreveport,
representatives of all the departments of the state work, with
a number of pastors and laymen, met in the Sunday-school
assembly room just before the hour for re-assembling Friday
afternoon to consider the launching of a state-wide campaign
for the immediate liquidation of the debt against the State
Mission Board. It was an enthusiastic and impressive hour

[ 220 ]

BAPTISTS OF LOUISIANA

221

and the assembly unanimously and heartily voted in favor
of the movement, and Dr. Dodd was asked to present the
matter to the Convention. At the proper time he therefore
introduced the following resolution, which was unanimously
adopted:

“Resolved, That it is the sense of this Convention assem¬
bled, that a state-wide campaign should be gone into imme¬
diately by all the forces of the state, including State Board
members and missionaries, the educational and orphanage
forces, the Sunbeam, Y.W.A. and W.M.U. leaders, all com¬
bined for wiping out the debt of the State Mission Board;
it to be understood that this campaign shall not in any way
interfere with the regular schedule of missionary and benev¬
olent offerings.” (Minutes State Convention, 1912, p. 76.)

There were among white Baptists in Louisiana, at the time,
60,646 members; 681 churches; 432 preachers and 400
Sunday schools. The total contributions for all purposes
were $190,661.13, and to all missions $42,357.64. The
value of church property was $960,416.00, and the value ol
college property $46,110.00.

The proper time for the meeting of associations for the best
interest of missions has always been a perplexing question.
An effort was made to adjust the times of meetings so that
some one of the general men could attend each of the associa¬
tions. Not much success, however, attended the efforts.

An important matter came up in regard to camp pastors
in connection with camp and naval stations in the World War.
The Baptists everywhere sustained President Wilson in his
declaration of war on Germany. To their amazement the
military authorities refused the Baptist pastors the privileges
of preaching in the camps. Strong ground was taken against
this action. “All of you are aware of the fact,” say Louisi¬
ana Baptists, “that again the military authorities have in¬
fringed upon the fundamental principles of religious free¬
dom in this country in the elimination of camp pastors from
the privilege of spiritual ministry within these posts. The
Funston matter which arose a few years ago was dropped by
Southern Baptists upon the death of General Funston, and

222

HISTORY OF

many of us hoped that a recurrence of this would not be
found, within our life-time at least. The fact that it occurred
at the most critical period of this great world war to our
nation cannot be misinterpreted, but should be understood by
us as emphasizing the fact that Baptists need to rescue the
doctrine of religious liberty in America, and if we fail in
this task now, our grandchildren, if not our children, will be
denied the boon for which our fathers and grandfathers
fought. Your Board hereby requests this Convention to ap¬
point a discreet, tactful, capable committee to prepare a de¬
liverance upon this question, which shall be given out to
the world for educational purposes, as preparatory move in
our efforts to reclaim this great principle. The demobilizing
of our armies will bring to us an increased social and eco¬
nomic problem, but neither of these is commensurate with the
great religious problem.” (Minutes State Convention, 1918,
pp. 26, 27.)

This action of the government was strongly condemned
by a committee of which Dr. A. J. Barton, Alexandria, was
chairman. The following cablegram was sent:

“President Woodrow Wilson:

Paris, France.

“Mr. President: The Louisiana Baptist Convention, in annual session as¬
sembled, representing officially more than eighty thousand loyal Americans, and
representing the spirit of the millions of American Baptists, and of all good
Americans, earnestly petitions you to use your influence to the end that the
guarantee of religious freedom be secured to the citizens of all nations repre¬
sented at the peace conference, and to the end that no ecclesiastical organiza¬
tion shall have representation at the peace table.” (Minutes, 1918, p. 97.)

The Baptists of Louisiana have universally stood for human
liberty. When the Jews and Russian Baptists were persecuted
by the Greek Catholic Church the Baptists of Louisiana pro¬
tested. They said:

Whereas, the Jews, the Stundis't, and other people of Russia, have been and
are yet cruelly persecuted by a bigoted and barbaric people, and

Whereas, Baptists in all ages have stood for religious freedom and the
primary rights of conscience, be it therefore,

Resolved, That in convention assembled, we, the Baptists of Louisiana, ex¬
tend our sympathies to the persecuted Jews of Russia, and that we hail with
joy any measure that will conciliate these pitiable conditions. That we again
emphasize the dignity of the soul and assert the right of every person to wor¬
ship God according to the dictates of his conscience. (Minutes, State Con¬
vention, 1905, p. 11.)

BAPTISTS OF LOUISIANA

223

And when the anniversary of the Battle of New Orleans
was to be celebrated in 1914, they protested most earnestly
that it should not be a church affair.

There have been many changes and modifications in the
methods of work among the Baptists of Louisiana. Some
movements which at first were feeble in action have become
very potent. One of this kind is known as Laymen’s Work.

There had been conducted, for many years, a meeting in
connection with the Convention called a Ministers’ and Lay¬
men’s Meeting. On rare occasions a layman took part on
the programme. The first move that looked toward laymen
distinctly taking part in the work of the Convention was of¬
fered by A. K. Seago, of New Orleans, at Monroe, in 1898.
The resolution was as follows:

Resolved, That a committee of three laymen be appointed by the President
of the Convention, whose duty it shall be to address all churches in the State,
not now connected with the work of the Convention, in order to enlist them in
our work, and also, if possible, to have them represented by delegates at the
next session of the Convention, to convene in Alexandria next July, and
also to try to induce all the churches to organize and maintain a Sunday
School in each church, and also a Ladies’ Missionary Society. (Minutes State
Convention, 1898, p. 10.)

A state-wide men’s meeting was held in Alexandria in
1914. The meeting was a great success. Over three hundred
men were in attendance, nearly all of whom remained for the
full three days’ session. A practical programme, touching
on all phases of our denominational work, was well carried
out. A fine spirit prevailed, and one hundred men agreed
to join a like number already pledged to the tithing system.

Prof. J. T. Henderson made a tour of the state prior to
the meeting and was present for the entire session, and the
success of the meeting was due largely to him and the un¬
tiring efforts of Prof. E. Godbold, who was chairman of
the Advertising Committee.

As the meeting was a “Men’s Meeting” all of the pastors
were included and they did much toward the success of the
meeting, and in the same way mention should be made of the
assistance of The Baptist Chronicle .

Many men were reached who had not been in close touch
with missionary work and much good was accomplished.

224

HISTORY OF

This meeting was typical of many others which have since
been held. Laymen’s work has now taken its place among
the permanent activities of the churches, and all now recog¬
nize the far-reaching influence of the laymen as an organized

force in the Kingdom of God.

Louisiana was somewhat in advance of some other states in
introducing the B.Y.P.U. Dr. J. B. Searcy, of Monroe,
offered a report commending the movement at the Convention,
in Amite City, in 1894. This report declared.

The same Providence that opened the door for Sunday School work, seems
to have opened the door for more extensive training of our young people in
habits of devotion, Bible Study and Baptist history, all of which will lead to
loyalty to Christ.

It is sad to know that a very large per cent of our membership do not
know why they are Baptists.

There is hope to correct this to a large extent among our young people by
patient and persistent effort.

Upon these young people will soon rest the responsibility of our great
denomination.

They should now be trained for this responsibility.

We lay no special) stress upon plans of work, but we do lay great stress
upon the importance of the work itself. (Minutes State Convention, 1894, p.
44.)

The report was signed by six other brethren and it is
significant that it was adopted unanimously without debate.
The method of conducting the young people’s work was left
to each church to determine; but it was thought wise that it
should be under the general direction of the Executive Board
of the Convention. Rev. C. V. Edwards, for ten years pastor
of the First Baptist Church, New Orleans, was active in pro¬
moting the state organization of the Union and acted as
president. Contrary to the history of other states there was,
in Louisiana, no apparent opposition. It was regularly and
systematically endorsed by the Convention; and reports were
made on this subject like there were upon other phases of
convention work. Churches were encouraged to organize
unions, and many did so.

There was, however, no distinct meeting apart from the
Convention, to promote this branch of the general work. The
Convention at its meeting in the First Baptist Church, New
Orleans, took strong ground. Four resolutions were adopted
as follows:

BAPTISTS OF LOUISIANA 225

_ Resolved , First, that we believe the time has come when we should seek to
reinvigorate the organization of our young people, or organize the work anew
into a State-wide effort; and that this work should hold annual session at
same place and on day before annual meeting of this Convention, or at
other time and place if found necessary;

Second, That we should have a State-wide Annual Encampment, for the
development of this work and for the consecration of our younger forces upon
a general denominational effort; or, if deemed best, have two such Encamp¬
ments, in different sections of the State as conditions may be found to justify.

Third, That the Corresponding Secretary of the Convention, acting with a
committee of five appointed by this Convention, take up this matter at the
earliest date convenient, and begin the work of enlisting our B.Y.P.U. and
Sunday School forces in the general work herein contemplated, and thus lead
out as soon as possible into a general State-wide organization.

Fourth, That we request the Sunday School Board at Nashville to give us
the assistance of one of its field men for all the time possible during the next
conventional year in the establishment and development of the work to be
determined by the above permanent committee (Minutes State Convention,
1910, p. 72.)

The next year Mr. Moseley was enabled to report about
60 unions and fifteen hundred members in the state. Two
unions, the First Baptist Church, New Orleans, and the Park-
view Baptist Church, Shreveport, had attained the A-l Stand¬
ard.

This work has grown by leaps and bounds. In a school
conducted by the City Union of New Orleans (1923), pre¬
sided over by Mr. Moseley in the buildings of the Baptist
Bible Institute, more than five hundred and fifty persons took
examinations. An attractive program is offered each year
at the State Encampment.

A Hospital

The first effort to establish a hospital in the state was in
the year 1906. W. T. Tardy offered the following resolution:

Resolved, That the president appoint a commission of seven to consider the
desirability of locating, building, equipping and operating a Baptist hospital
and report to the next Louisiana Baptist Convention.

After due discussion the following committee was ap¬
pointed to carry out these provisions: W. T. Tardy, Walter
M. Lee, Bruce Benton, E. 0. Ware, L. W. Wilkinson, R. M.
Boone, and J. J. Lowrey. However, this move did not result
in a hospital; but it did bring the necessity of a hospital
before the brotherhood.

In April, 1916, during a laymen’s convention in Alexam

226

HISTORY OF

dria, Dr. J. A. White, a leading physician, a deacon of the
Emmanuel Baptist Church of Alexandria, and president of
the Scott Street Land and Improvement Company, which cor¬
poration owned and conducted a small but good hospital
known as the Alexandria Sanitarium, called a number of
representative Baptists together and laid before them a prop¬
osition to sell to the Baptists of Louisiana the sanitarium
stock at fifty cents on the dollar. Some thought that the land
company might give the sanitarium to the Baptists. The
Baptist physicians finally came to the same conclusion, and
when the Convention met in Mansfield these Baptist doctors,
having purchased the institution, offered it with conditions
to the Convention. The tender was made to the Convention
by Rev. W. J. Bolin, pastor of the church at Alexandria, in
the following words.

Resolved , That we, the Board of Directors of the Alexandria Sanitarium
owned by the Scott Street Land and Improvement Co., do hereby offer the
Louisiana Baptist Convention all the stock embracing the entire physical prop*
erty of the Alexandria Sanitarium free of cost for the following consideration.

To-wit:

First. That they will add to the present equipment additional buildings and
equipment necessary for the establishment of a general hospital commensurate
with the needs at this point.

Second. That said institution will cost from $40,000 to $60,000 and will
be maintained and operated as a general hospital, the privileges of which are
to be extended equally to all reputable physicians and nurses.

Third. That it is expected in making this offer that immediate steps will
be taken toward the accomplishment of the purposes of this transaction.

J. A. WHITE, President.

JAS. I. PETERS, Secretary ,

Alexandria, La., November 20th, 1916.

Having read and explained this offer, Dr. Bolin offered
the following resolution in reference to the matter:

Whereas , the owners of the Alexandria Sanitarium have offered to the
Louisiana Baptist State Convention said institution upon condition that the
said Convention invest in additional buildings and equipment in the immediate
future a minimum sum of $40,000, and manage and maintain a modern hos¬
pital for the benefit of mankind:

Resolved, That we express our appreciation of said offer, and declare our
approval for a Baptist Hospital for Louisiana, and accept the proposition, and
refer the whole matter to our Executive Board for final adjustment of the legal
requirements with instructions to proceed in this matter as rapidly as the de¬
nominational situation in the state will permit.

On motion of Ben Johnson this resolution and the proposition relative to
the Alexandria Sanitarium was referred to the following committee of nine:

BAPTISTS OF LOUISIANA

227

R. P. Mahon, E. Godbold, M. E. Dodd, W. J. Bolin, C. E. Jenkins, E. 0.

Ware, B. F Gehnng, R. L. Baker, Cas Moss. (Minutes State Convention,
1916, pp. 58, 59.)

These resolutions were unanimously and heartily passed.
The property consists, with some additional purchases, of a
square of ground, four buildings valued at about $40,000.00.
Dr. R. P. Mahon became the efficient superintendent of the
hospital. An additional building was erected. It is an im¬
posing structure four stories high, built of steel, concrete and
brick, fire-proof and noise-proof. It is connected with the
old building by a two-story runway. The entire plant is
heated throughout by steam, and furnished and equipped
with everything needed in an up-to-date, modern, hospital.
In addition to the hospital building a large frame building
that was on the lot purchased was reconstructed and is used
as a dormitory for nurses. A training school for nurses was
added. Dr. R. P. Mahon served as superintendent of the
hospital until August, 1920, when he resigned to become head
of the Department of Modem Languages in the Baptist Bible
Institute.

A suggestion was made at the meeting of the Orleans-St.
Tammany Association, at the Central Church, New Orleans,
by Dr. George H. Crutcher, September 10, 1919, that a first-
class sanitarium be erected in this city. Rev. F. C. Flowers
offered the following resolution which was carried :

We desire to place ourselves on record as favoring the erection of a first-
class Baptist Sanitarium in New Orleans at as early a date as possible. We
are confident that a hospital owned and operated by Baptists would bring
rich returns both in healing the bodies and saving the souls of men and
women. We recommend that the matter be laid before our State Convention
and our Home Board, with the request that a movement be started looking
toward this end as soon as possible. (Minutes Orleans-St. Tammany Associa¬
tion, 1919, p. 16.)

On the 12th of November following, at the Convention in
Alexandria, the following resolution was read by Dr.
Crutcher and approved by the Convention :

Whereas, the Orleans-St. Tammany Association at its last session formally
took the initiative in the establishment of a Baptist Hospital in New Orleans,
and authorized the presentation of the enterprise to Louisiana Baptist Con¬
vention and the Home Board, and

Whereas, the urgent need of such an institution is painfully apparent,

Be it resolved :

228

HISTORY OF

1st. That this Convention most heartily endorses the idea of the early
construction of a first-class Baptist Hospital in the Metropolis of the South, and

2nd. That we refer the proposition to the Executive Committee of this
Convention to present to the Home Mission Board, and take any other action
they deem best calculated to secure the realization of this worthy purpose.
(Minutes State Convention, 1919, pp. 17, 18.)

The matter of a hospital for New Orleans was brought
before the Executive Committee of the Southern Baptist Con¬
vention, February 19, 1920. Dr. F. S. Groner, chairman
of the committee, reports as follows:

At a meeting of the Executive Committee of this Convention held at
Nashville, February 19, tips year, the brethren of Louisiana and New Orleans
presented an appeal for the building of a great hospital in the City of New
Orleans. This request was referred to your Committee with instructions to
make such recommendations as might seem wise. Your Committee has inves¬
tigated the New Orleans request with much care and interest, seeking to ob¬
tain such information and facts as would enable us to make a consistent and
timely recommendation. (Minutes Southern Baptist Convention, 1920, p. 69.)

After reciting at length the need of such a hospital in New
Orleans, the following recommendations were offered and
adopted:

As an evangelistic proposition it is doubtful if any sanitarium in America
would have an opportunity equal to a great Baptist hospital in this city. Of
the 1,554 hospital beds in New Orleans all but 80 are at present under non-
Protestant and non-Baptist control. Shall the Baptists, the great dominant
denomination of the Southland, permit this condition to longer continue in this,
which in many respects is the greatest of our Southern cities?

In view of the foregoing facts and others equally as convincing, but too
numerous to recite, and in view of the inability of the Baptists of Louisiana
and New Orleans to build such an institution, your Committee recommends that
the construction of a Baptist Hospital in the City of New Orleans be referred
to the Home Mission Board, with the request that this Board take under con¬
sideration the proposed enterprise, and if it be found feasible, proceed with
the construction of the institution; provided, that the Board shall receive suf¬
ficient encouragement from the Baptists of New Orleans and Louisiana, and
from the business interests of New Orleans. It is to be understood, of course,
that the proposed hospital shall be the property of the Home Mission Board
and shall be under its direction. (Ibid, p. 70.)

The next year the following report was adopted by the
Southern Baptist Convention:

Baptist Hospital for New Orleans —At a meeting of this Convention a year
ago the matter of building a hospital in New Orleans was referred to the Home
Mission Board, with the request that this Board take under consideration the
proposed enterprise, and, if found feasible, to proceed with the construction
of the institution. A very desirable site consisting of two entire city blocks
had been decided upon for the location of the institution provided thle to
the property can be conveyed in a manner satisfactory to the Home Mission
Board. The Association of Commerce of New Orleans proposes to present this
site to the Board and the matter is now pending between the Home Mission

BAPTISTS OF LOUISIANA

229

Board and the Association of Commerce. It is the earnest hope of your com*
mittee that this seriously important matter and wonderful opportunity shall
continue to be handled with all possible wisdom and dispatch to the end that
Southern Baptists shall, in the not distant future, erect in the Crescent
City a hospital of such proportion that it shall be at once a stronghold for
our cause, a channel of service and blessing, and an adequate expression of

our Baptist faith and purpose. ( Minutes Southern Baptist Convention, 1921,
pp. 48, 49.) ’ ’

And this was followed by the action of the Southern Bap*
tist Convention at Jacksonville, Florida, 1922, as follows:

It is the conviction of your committee in view of the generous and indulgent
attitude of the city of New Orleans, that this Convention in justice and in all
good conscience has no choice but to authorize the building of this institution,
and proceed with the construction of same as early as we can, therefore we
conclude this report with the following memorial:

Whereas, at two annual meetings, the Southern Baptist Convention,
acting upon the report of this hospital committee, approved the building of a'
general and research hospital at New Orleans, provided the citizens of New
Orleans would donate a suitable site; said site to be approved by the Home
Mission Board, and

Whereas, The Home Mission Board appointed a Committee to select
such a site in the city of New Orleans, and

Whereas, the committee did select a site consisting of two full squares
of ground situated on Napoleon Avenue, and

Whereas, seven hundred and fifty-nine citizens of New Orleans have
contributed to the fund with which the site selected and approved by the Home
Mission Board for the location of the Baptist Hospital is to be paid for, and
the site has been purchased and formally tendered to the Home Mission Board,
and

Whereas, the municipal government of New Orleans has issued a formal
permit for the use of said site for the Baptist Hospital, and

Whereas, the Association of Commerce, representing the city of New
Orleans, has complied in every particular with its agreement with the Home
Mission Board; now

Therefore, your committee recommends that this Convention approve
the steps thus far taken by the Home Mission Board in its negotiations with
New Orleans and instruct the Board to accept said site and finance and
build the hospital as contemplated by this Convention; provided, that the
Board will not be required to break dirt and begin actual construction under
two years from the date of the transfer of the site to the Board, unless the
finances of the Board shall justify starting sooner. (Minutes Southern Baptist
Convention, 1922, p. 89.)

This action was reaffirmed by the Convention, in Kansas
City, in 1923; and provision was made that work should be¬
gin December, 1924.

Newspaper

Now again there was a change in the management of The
Baptist Chronicle. For fifteen years the paper had been
under the control and management of Rev. R. M. Boone. It
was published as an individual enterprise in the interests of

230

HISTORY OF

the Baptists of Louisiana. When the burden became too
heavy for one man to carry, a stock company was organized
and Rev. Bruce Benton, who had been pastor at Baton Rouge,
became editor. Rev. J. R. Edwards, who had long been one
of the most influential Baptists in the state, and others, ex¬
pressed their appreciation of the retiring editor. The Con¬
vention at Winnfield, on July 18, 1903, said of him:

That we hereby express our sense of gratitude to God for the servant he
gave us; of appreciation for the servant for his fidelity and untiring devotion
to the cause dear to our hearts; and our most cordial assurances of affectionate
regard for him and his interests, that on him and his the rich, choice blessings
of our Heavenly Father may now and ever abundantly rest. (Minutes Louisiana
Baptist Convention, 1903, p. 29.)

The paper struggled along with different owners and edi¬
tors till 1912, when it was resolved:

In order to put our State organ, Th& Baptist Chronicle , on a solid basis,
that a committee of three be appointed to raise a sufficient sum of money in
voluntary gifts from the brethren to buy the paper from the present owners
and make it the property of the Convention, and that this committee begin
its work at once. And that the Convention elect the editor of the paper, the
present editor, 0. J. Peterson, to be the editor-elect for the ensuing year.
(Minutes State Convention, 1912, p. 73.)

The chairman of the committee was Elder J. R. Edwards.
He was thoroughly conversant with the situation, had served
as president of the Convention, preacher of the sermon, mis¬
sionary and pastor, and was competent as were but few men
to act in this critical situation. The movement, however,
resulted in E. 0. Ware buying and editing the paper.

There had long been a desire expressed by many that
The Baptist Chronicle should be owned and operated by the
Convention. The following report by Chairman B. H. De-
Ment, made at Alexandria, November 12, 1919, gives an
account of the transfer of the paper to the Convention and the
change of its name to The Baptist Message :

Your committee appointed to report on the tender of the Holding Com¬
mittee of The Baptist Message , beg leave to report as follows:

Your committee carefully examined the following report*

“Report of R. P. Mahon and E. R. Gandy, Chairman and Sect, and Tr. of
the ‘Holding Committee of The Baptist Message

Pursuant to the instructions given us by the Holding Committtee at a
meeting held at the Bentley Hotel on July 18, 1919, which instructions are set
forth in the minute of that meeting, we proceeded with the negotiations with
Dr. E. 0. Ware, owner and editor of The Baptist Chronicle and on the 21st of
July 1919, the matter was closed out and the deal consummated: The purchase
price was $8000.00—$4000.00 cash and the balance of $4000.00 by a note

BAPTISTS OF LOUISIANA 231

signed by R. P. Mahon, E. R. Gandy, A. J. Barton and C. Cottingh am. This
note bears 8 per cent interest per annum and falls due on Jan. 1, 1920. The
$4000.00 cash was secured by Dr. Geo. H. Crutcher, through the Bank of Com¬
merce, Mansfield, La.

In behalf of the committee we at once took over The Baptist Chronicle
subscription list, the furniture in the office of Dr. Ware and the Bibles and
other books then on hand and the following issue of the paper came out as
The Baptist Message.

W. H. Barton was secured as managing editor; Dr. M. E. Dodd graciously
assumed the responsibility of writing our editorials until the meeting of the
Convention. The office was moved from The Baptist Chronicle office to suite No.
5 in the Haas building on Fourth street; new fixtures and furnishings were
bought and we have now well furnished and comfortable quarters. Mr. Otto
Hake, an expert office man, was employed to take charge of the books and to
help in many other ways, and Mrs. Delahoussaye has acted as stenographer.
The whole business has been re-organized and every one connected with the
paper has given to it his undivided time and attention. When we took over the
the paper the books showed 3852 bona fide subscribers—today we have 6150.

As officers of the committee we feel that the men who have been employed
to get out the paper, and Dr. M. E. Dodd who has written the editorials without
compensation, deserve the highest commendation at our hands and the lasting
gratitude of the denomination. We have come to the meeting of the State
Convention at which time our term of office ends and we present this report
together with our financial statement that you may know whether or not we
have been faithful stewards.

R. P. MAHON, Chairman,

E. R. GANDY, Secretary.

November 1, 1919.

Alexandria, Louisiana, November 12, 1919.

In keeping with the plan, previously agreed upon, the following resolution
was adopted at a meeting of the Holding Committee, held in the Message of¬
fice, on the morning of November 12:

Whereas, The Baptist Chronicle was acquired by a committee on July 21,
1919, with a definite and distinct understanding that it be tendered to the
Baptist State Convention at the annual meeting to be held in this city of
Alexandria, on November 11-14, and

Whereas, this body is now in session, therefore,

Be it resolved, that the committee, through its chairman, make a
formal tender of The Baptist Message, formerly The Baptist Chronicle, to the
Baptist State Convention on the same terms at which it was purchased, and
in the event this tender is accepted, the Convention, through such agencies as
it may appoint, shall take charge of The Baptist Message at once; the new
ownership accepting all financial responsibilities and coming into possession
of all the resources of The Baptist Message.

R. P. MAHON, Chairman Holding Committee.

E. R. GANDY. Sec.-Treas. Holding Committee.

After a thorough conference of the committee with the chairman of the
Holding Committee and the Business Manager of The Baptist Message, and
examining carefully into the assets and liabilities of The Baptist Message,
finding the business in a satisfactory condition, therefore, recommended that
this Convention accept the tender of said Holding Committee.

B. H. DeMENT,

H. T. CORNISH,

H. M. BENNETT,

M. C. CARGILL,

C. F. ALMAND.

232

HISTORY OF

Since this arrangement The Baptist Message has been pub¬
lished and owned by the Convention. The present editor is
Finley W. Tinnin and F. J. Katz, business manager.

Missions

It is manifest that from the beginning of the history of the
Baptists of Louisiana missions has occupied a large place.
Some form of Associational or state missions has been the
most prominent feature of every decade. At first the Bap¬
tists of the state were largely a rural people. Everywhere
the sacrifice of the country and village preacher has been
recognized. Some of them men of limited education; others
who by a study of the Bible and such books as they pos¬
sessed became mighty preachers of the Word; while a few
here and there were high school or college men. But in all
alike their zeal was unbounded and often heroic. Such work
as this made some sections almost solidly Baptist.

Beginnings in the towns and cities were often more difficult
than in the country. Practically the church, or churches, in
every town and city was the direct result of missionary work.
Recognition of this fact has been made all through these
pages. Such places as Lake Charles, Opelousas, Ruston,
Natchitoches and, in fact, an innumerable list fall under this
designation. The great church at Monroe was founded under
the ministry of John A. McGuire, the missionary of fire; now
presided over by the gifted Frank Tripp. Only a few brief
years ago Alexandria was without a church. George W. Bol¬
ton, a distinguished layman and other associates of like metal,
laid the foundation of the present Baptist prosperity of that
city, directed by the Emmanuel Church, now under the min-
isteiial direction of D. I. Purser, son of the former president
of the Convention, and the Calvary Church, which had for its
pastor A. J. Barton, D.D., known for his ability as a preacher
and social worker. Besides the churches already mentioned
in New Orleans there is the Central, which is now served by
the senior Baptist preacher of that city, W. A. Jordan. There
are also other young and growing interests and missions
which gire gieat piomise of useiulness. The one church at

BAPTISTS OF LOUISIANA

233

Shreveport has multiplied into others. The First Church of
that city has the distinction, under the leadership of the gifted
and consecrated M. E. Dodd, of leading in contributions the
past year, all the churches of the Southern Baptist Conven¬
tion. The contributions for all purposes in 1921 were $221,-
301.28. In the more than ten years pastorate of Dr. Dodd
the church has increased from some six hundred members to
two thousand five hundred and fifty-four.

The building of this church has features which are out¬
standing in style and structure. For instance:

The new $500,000 building of the First Baptist Church of Shreveport, La.,
used for the first time April 9, contains features heretofore unknown in church
architecture. A 10-story tower, together with connecting rooms in the annex,
furnishes quarters for a Sunday School of 3,000 and 12 young people’s so¬
cieties. One of the first radio broadcasting stations in the world owned and
operated by a church is installed in the tower, and sermons, lectures, musical
concerts, etc., will be broadcasted daily. The auditorium has a seating capacity
of 3,000, and will be used as a civic and educational center, being fitted with
costly organ, an echo organ and a chime connection. The roof garden with
accommodations for 1.000 forms the fourth floor of the main building, and
will be used during the summer for outdoor services, musical concerts and
social gatherings. A banquet room will seat 500 at two tables. A gymnasium
is located on one of the upper floors in the tower; a fully equipped nursery
is in the basement, under the supervision of a nurse who will care for the
children while their parents are at church or while shopping. A dining room
will serve lunch to several hundred working girls daily. A 13-bell chime
occupies the ninth floor of the tower. The structure, uniting the main build¬
ing of four stories and the tower contains 51,000 square feet of floor-space, and
it is in use every hour of the week, ten workers being employed to supervise
the various activities. {The Literary Digest, June 24, 1922, p. 31.)

The list of churches mentioned above which have obtained
a high degree of prosperity is by no means exhaustive. There
are others which have been assisted by the State Board which
have obtained a phenomenal growth.

A distinct account must likewise be taken of the monu¬
mental work of the Home Mission Board of the Southern
Baptist Convention. Since that board was organized in the
year 1845, there is scarcely a period in all the intervening
years that it has not assisted, by its counsel and contributions
the Baptists of Louisiana. This assistance has been rendered
to every section of the state; but it is pre-eminently true of
New Orleans. To go into detail on this subject would prac¬
tically be to reproduce most of the events which have already

234

HISTORY OF

been narrated in these pages. No one can overestimate the
services of the Home Board to the Baptists of Louisiana.

From a people who have always advocated, contributed to,
and prayed for foreign missions, as might be expected there
have been a number of missionaries who have gone out from
among the Baptists of Louisiana.

The first to go to the foreign field from this state was Jesse
Boardman Hartwell. He was at the time professor of mathe¬
matics in Mt. Lebanon University. His father was the dis¬
tinguished Jesse Hartwell, president of that school. I have
these words from his granddaughter: “I am only writing you
a few of the facts connected with the life of my grandfather:
When a young man, Rev. Jesse Hartwell was very anxious
to become a foreign missionary, but he was providentially
hindred from doing so. So he prayed for many years for the
great mission task. His old Bible is still stained with tears.
Those who knew him best often heard these prayers and
saw the streaming tears. He prayed to God that a son might
be given him who would go as a missionary to the heathen.
Six daughters were bom, but his faith never wavered. These
daughters proved a blessing to his home, but he knew that
God would answer his prayers, so the seventh child was Jesse
Boardman. His intimate friend, Rev. Luther Rice, a re¬
turned missionary from Burmah, companion of Judson, came
to his home on the day of his son’s birth. Grandfather met
him at the door with these glad tidings: 4 My missionarv son
is bom today!’ ”

Jesse Boardman was converted at about six years of age.
All his life he felt he was bom to work among the Chinese.
For a number of years he was a student in Howard College,
Marion, Alabama. He was Professor of Mathematics in
Mt. Lebanon University when he received his appointment
by the board in 1858. He went out from Rehoboth, now Mt.
Lebanon Church.

Mr. Hartwell and his wife, who was Miss Eliza H. Jewett,
of Macon, Georgia, sailed in November, 1858, and arrived
in Shanghai, March, 1859. ror many years he was a faith¬
ful missionary in China. He only returned to this country

BAPTISTS OF LOUISIANA

235

on account of health conditions, when he preached to the
Chinese in San Francisco.

Rev. J. M. Joiner, a native of Louisiana, attended the
Southern Baptist Theological Seminary and spent a period
of time in Louisiana in the interest of foreign missions. He
was appointed missionary to China in the year 1884 and re¬
signed in 1886.

D. A. Wilson was bom in Ouachita Parish, Louisiana,
August 9, 1858. He went to Mexico on the invitation of
Dr. W. D. Powell, in 1886, without appointment. Shortly
afterwards he was accepted as a missionary by the Foreign
Mission Board and remained in that capacity until 1897,
when he resigned. He published the Expositor Biblico, and
the Sunday School Quarterly , which became very popular.

J. E. Hamilton, a native of Louisiana, was appointed in
1899 to Brazil as a missionary. Upon his death, which
occurred in 1904, his brother, D. L. Hamilton, took his place,
He was bom in Cameron Parish, Louisiana, May 26, 1862.
He graduated from Keachie College, Louisiana, and was ac¬
tive in the pastorate and school work in Texas for several
years. Mrs. Hamilton was Miss Jennie Albertson. She was
horn in Grimes County, Texas, August 29, 1876. She at¬
tended Liberty, Herman and Business College and taught in
the public schools of Texas.

Mr. and Mrs. Hamilton were appointed missionaries in
1905. For years they worked in the Pernambuco Baptist
College. Mr. Hamilton is now in charge of the evangelistic
work in and around Pernambuco.

Rev. W. F. Hatchell, Livingston Parish, Louisiana, went
to Texas in childhood. Nacodoches University, Texas, two
years; Baylor University one year; S. B. T. Seminary, 1895.
Pastoral work in Texas. Appointed December 20, 1900. In
charge of evangelistic work in city and country, Juarez,
Mexico.

Mrs. T. M. Thomas went to China in 1904 and resigned
in 1908.

Mrs. Evelyn Corbitt Leonard was bom in Natchitoches
Parish, Louisiana. High school, Shreveport, Louisiana. One

236

HISTORY OF

year in W.M.U. Training School. Graduated in Louisville
Free Kindergarten Training School. Appointed June 3,
1910. Married Rev. G. A. Leonard, and sailed September
20, 1910. Educational and evangelistic work, Laichowfu.

Rev. A. J. Terry was bom in Evergreen, Louisiana, July
5, 1883. He attended the Louisiana State Normal School,
Richmond College and the Southern Baptist Theological Sem¬
inary. Mrs. Lulie Sparkman Terry was born in Wauchula,
Florida, May 24, 1887. She attended the local schools and
the W.M.U. Training School in Louisville, Kentucky. Mr.
and Mrs. Terry went to Brazil in 1912 and engaged in evan¬
gelistic work in the State of Piauhy.

Rev. W. D. King, Robeline, Louisiana, September 28,
1888, moved to Arkansas in childhood. University of Ark¬
ansas two years. Ouachita College one year. S. B. T. Sem¬
inar} 7 ", Th.M., 1914. Appointed May 14, 1914. Educational
and evangelistic work, Kwei Lin.

Mrs. Marguerite Pierce Littlejohn, daughter of Dr. and
Mrs. A. M. Pierce, of Lake Charles, La., was appointed May
22, 1922; sailed in August same year. Work in China.

Mrs. Minta Oxford Nix was appointed June 9, 1921, to
work in Fukuoka, Japan. She sailed August same year.

Miss Jessie Pettigrew went to China from another state;
but she came to New Orleans in 1898. She was a nurse in
Touro Infirmary and sailed for China January, 1901. By
a special arrangement with Dr. R. J. Willingham she was
adopted by the Baptist women of Louisiana, and supported by
their Christmas offerings. This was continued until the Sev¬
enty-five Million Campaign.

Miss Julia Meadows and her brother were from Haynes-
ville, Claiborne Parish. He came home on a vacation and
died before his return.

The largest offering made by the Baptists of Louisiana for
foreign missions was in the year 1921, which was $52,788.94.

There has been a special phase of mission work in Louisi¬
ana that has hardly a parallel in this nation. That is work
among the French. This was not preaching to foreign popu¬
lations, since the French were the settlers of the state. This

BAPTISTS OF LOUISIANA

237

territory was ceded by France to the United States; and tbe
French were already in possession. So when the Americans
came into possession they were the new people. The French
were not only numerous but they were established in their reli¬
gion, customs and laws. Any infringements upon their rights
or prejudices were bitterly resented. It was therefore difficult
to prosecute work among these people. Nevertheless it was
attempted and has met with fair success.

As early as 1873 Adolphe Stagg was employed to preach
among the French. He was bom December 16, 1834, near
Opelousas, in St. Landry Parish. He was converted from
the Roman Catholics and united with the Mt. Olivet Baptist
Church, in 1872. In this year he was described by Rev.
Thomas E. Muse, of Evergreen, “in Adolphe Stagg we have
an opening wedge. A Creole himself, more fluent in the
French than in the English language, of high repute and
extensive influence among his own people, it would be hard
to find one more fitted to the work. 5 ’ (Louisiana Association
Minutes, 1872, p. 10.) He was every inch a man; a member
of the Louisiana Legislature and eleven years moderator of
the Louisiana Association.

In 1873 he was employed to labor among the French. He
was the first French missionary employed by the Louisiana
Baptists. He assisted in constituting many churches, among
them Opelousas, Eden, Mt. Nebo, Faquetaique, and Memon.
He departed this life April 17, 1914, beloved of all.

Amelia Danzal and John F. Shaw were associated with
Stagg for years. The former was converted on hearing a
Negro Baptist preacher, united with a Negro Baptist church
and withdrew on the advice of Brother Stagg. A Parisian
Frenchman, C. Delphine, and Rev. J. R. Cason, son of a
French missionary in Africa, also labored among the French.

On the consolidation of the boards in 1885, French missions
were made a permanent feature of state missions. Brother
Stagg along with his preaching distributed Bibles, Testaments
and tracts printed in French.

Rev. 0. Derouen was employed to visit among the French
at the instance of the women who assured the State Mission

238

HISTORY OF

Board that they would raise his salary, over and above their
other contributions to state missions. Brother Derouen was a
personal worker and not a great preacher, but he won to Christ
L. C. Smith, who is a peer among gospel preachers. He
created a good atmosphere for the gospel wherever he worked.
Eternity alone will reveal the full reward of his doings.

Much encouragement was manifested in the French fnis-
sions, in 1888. The corresponding secretary was enabled to
report:

In this mission since the last Convention quite a number have been bap¬
tized, two churches organized and several others will be constituted in the
near future. In addition to this our missionaries have distributed Bibles, Testa¬
ments and tracts. They also report larger congregations and a growing dis¬
position on the part of the people to receive their ministrations. The Exe¬
cutive Board at the suggestion and by the advice of the brethren of the
Louisiana Association, engaged Brother Aurelie Dauzart and sent him forth to
labor in conjunction with Brethren Stagg and Shaw. He is said to be a man
of worth and consecration. From the reports and letters of these missionaries
the information comes to us that there are clear indications that the day is
not far distant when a rich harvest will be reaped among this people. (Minutes
State Convention, 1888, p. 8.)

The American Baptist Publication Society paid six hundred
dollars on the salary of one of these missionaries.

It was recognized that work among the French was neces¬
sarily slow. A people cradled in infancy and rocked to man¬
hood in ritualism is not won in a day. Some people who live,
vote and help largely to make up the constituency of the state
are but little removed from the beliefs of Mexico and other
Roman Catholic countries.

Work among the French was doubled in 1914. Several
churches were organized and splendid revivals were held in
a number of communities.

The work among the French has made good progress. The
following statement from the pen of John Henry Smith is a
fine resume of gospel work among the French peoples of
south and southwest Louisiana: The first English Baptist
church among the French people to be mentioned is Mt. Nebo,
near Reddell, La., about forty miles south of Alexandria, on
the Rock Island railroad. This church is about thirty years
old and has a membership of about forty. Within a radius
of some five miles of this church are about one thousand peo-

BAPTISTS OF LOUISIANA

239

pie, ninety-five per cent of whom are of French descent, while
eighty-five per cent speak the dialect only.

Still farther south on the Rock Island we find the pros¬
perous little town Eunice, where another of our English
churches is located. This town and vicinity has a population
of about four thousand, ninety-five per cent of whom are of
French descent, and eighty per cent of whom speak the dialect
only. This church is a small church, with a membership of
about one hundred and twenty.

About eight miles of Eunice there is Pilgrim’s Rest, the
largest and the most prosperous country church in the state.
It is located in one of the richest sections of the South. In
this vicinity there are about fifteen hundred persons, seventy-
five per cent of whom are of French descent. This church has
a membership of about three hundred and supports full time
preaching.

Farther south, at Branch, Louisiana, is Elizabeth Memorial
Church, with a small membership and about eight hundred
people within reach of the church. The most of these speak
French only.

West of Branch there is a small town, Iota, with a church
organization, but without a pastor. This town and vicinity
has a population of about one thousand, most of whom are
French-speaking people.

Somewhat southeast of Iota are two of the most beautiful
little towns in South Louisiana—Rayne and Crowley. These
two towns have together about eight thousand inhabitants
and at each place there is a prosperous Baptist church. The
French population is not so great in this section, though it
is large.

Before going farther south let us turn toward the west.
Almost direct west of Crowley, on the Southern Pacific rail¬
road, we find the prosperous cities of Lake Charles, Westlake,
Sulphur and Vinton, all of these have from one to three Bap¬
tist churches each; in these places and their vicinities al¬
together there are about fifteen thousand people, a large per¬
centage of whom speak French only. Going back to the
southwest we find Estherwood, Abbeville and Gueydon, with

240

HISTORY OF

a small Baptist church each and a large percentage of people
speaking French.

Opelousas is one of the oldest towns of the state, almost
in the center of St. Landry Parish, on a branch of the Southen
Pacific railroad. This town and its vicinity have a popula¬
tion of about twelve thousand, almost ninety-five per cent of
whom are of French descent, and about seventy-five per cent
speak French only. This town has a Baptist church with a
membership of about one hundred, and is about thirty-five
years old.

Still farther south, on the main line of the Southern Pa¬
cific, we find Lafayette. The town and its vicinity have a
population of about twelve thousand, the larger per cent of
whom are French. We have a Baptist church here with a
small membership.

Traveling in a southeastern direction, we pass through
several parishes before finding a Baptist church.

French Churches

The first French Baptist church we will consider is about
forty miles south of Alexandria, on the Rock Island rail¬
road, near Reddell, Louisiana. Pin Clare is about five years
old, has a membership of about forty and has, within a radius
of five miles, about five hundred people, all French.

Mamou is on a branch of the Southern Pacific and the
Rock Island railroads, three miles east of Pin Claire. This
church is seven years old; has a membership of about 100;
within a radius of two and a half miles from this church there
are about five hundred people.

Ville Platte is about twelve miles east of Mamou on a
branch of the T. & P. This town and vicinity has a popula¬
tion of about two thousand six hundred, and ninety per cent
speak French. Just a bit of history may be permissible here:

In the summer of 1913 Brother L. C. Smith, Miss Pearl
Smith, and the writer were at Reddell holding a meeting
among the French people, when we received a letter from
Dr. Crutcher, and at the same time one from Miss Emily
Guillory, of Ville Platte, both asking that a minister be sent

BAPTISTS OF LOUISIANA

241

to the latter place. We went and looked over the field as
Dr. Crutcher had directed and found this girl and her mother
alone in a little hut. They were having to work in the field
for a living, but at the same time taking her Bible with her,
Miss Emily went about telling her people about her Saviour
and Lord. We found that the seed had been sown by this
godly girl and that the field was ready for the harvest. So
we went there, with Dr. Cotey added to our force; we preached
the Word for three weeks, and organized a church with 26
members. Truly “one soweth and another reapeth.”

Twelve miles south of Ville Platte is Chataignier. Out
from this little village about four miles is the Faquetaique
Baptist Church, where five years ago the minister of God had
to have seven deputies to stand guard while he buried thirty-
five with Christ in baptism. The present membership of the
church is about one hundred and twenty. In this vicinity
there are about one thousand French people. The only French
Baptist school in the state is located here. This is the home
of Rev. L. C. Smith, the apostle of French Louisiana.

The Sulphur Baptist Church, which has about thirty mem¬
bers, is situated in the section of Sulphur known as “Portia
Town.” The three hundred inhabitants of this part of the
town speak French almost altogether. One of our French
missionaries, C. Derouen, lives here.

Nunez, another Baptist church, is about three miles east
of Kaplin and six miles west of Abbeville. Within a radius
of two miles and one-half there are about nine hundred
people, all of whom speak French. Brethren Olivier and C.
Derouen held a meeting there last summer (1915), and or¬
ganized a church of thirty-four members.

Riceville is situated three miles north of Gueydan, and has
within a radius of two and one-half miles four hundred
people. Brethren Olivier and C. Derouen also held a meeting
here and organized a church with fourteen members.

Bourg is some twenty miles southeast of Houma, and has
a population of about five hundred people and is one of the
richest countries in the land. Brother C. Savoie, one of our
missionaries, lives here. There are a large number of In-

242

HISTORY OF

dians in this section who speak the Creole language, and our
missionaries have done some work among them.

Often the lives of our missionaries are in danger while in
South Louisiana, for it is a priest-ridden country. At Sul¬
phur during the meeting last summer showers of eggs came
into their places of worship, almost striking the preacher
while he was speaking. A number of similar instances can
be given.

During our meeting at St. Landry in August, I received a
telegram asking me to go to Ville Platte to bury a child. On
reaching the city I found everything ready for the burial.
The Protestant cemetery is located behind the Catholic church,
and is surrounded by Catholic property, thereby making it
necessary for the funeral procession to pass over Catholic
grounds. Accordingly the priest charged them one dollar
($1.00) to pass over. They paid the sum and the funeral
procession had gone through. When I started across the
property, the priest asked me to get out, stating that he did
not want me in his pulpit. I told him I was not going into
his church, but to the cemetery to bury the child. He said
that if I did not get out he would set the sheriff on me. At
this point I told my driver to drive on. When we started the
priest called for his gun and ran ahead of my horse, and
turned my buggy around. My friend and brother, Mr. Mc¬
Gee, who was driving, said, “We’ll go and get the sheriff.’ 1
We went to the sheriff’s office to ask for protection, but the
officers (being Knights of Columbus), said they could not
give it. We then went to the town marshal and after some¬
time he decided to go down and talk to the priest. My
time was limited in which to bury the child and to catch the
train back to my meeting. The priest, after holding me off
until a late hour, said that if I leave off the Scripture reading
and the sermon, go in and bury the child and pray, he would
agree to my going in, so nothing else being possible, we went
in and buried the child and prayed. Now this is a case where
the Bible was closed at the muzzle of a shot-gun. Truly
Louisiana’s fields are white. (Louisiana Mission Visitor
October, 1916, pp. 15-17.)

BAPTISTS OF LOUISIANA

243

In regard to mission work among the Italians, there was a
different state of affairs. It has been in more recent years
that they have been in Louisiana in any considerable num¬
bers. These people can be dealt with as are other foreign
populations; and only such general problems as confront
populations of foreign countries, and such special problems
as local environment may add, are to be surmounted.

Work was begun among the Italians in Louisiana in
February of the year 1914. Prof. J. M. Barra, a native of
North Italy, came to this state by the way of the West Indies.
He then identified himself with the Baptists. After a study
of conditions for two months he located at Amite and opened
work there and at Independence. A church was organized
at each of these places and two missions were operated at
other points. Rev. Lawrence Zarrilli, a graduate of the South¬
ern Baptist Theological Seminary, took charge of this work
in 1916; and the work greatly prospered under his care.
Prof. Zarrilli, in 1918, became a professor in the Baptist
Bible Institute. The following highly favorable account was
given of the Italian work:

God’s favor has rested in a peculiar way upon our Italian work. With
just one missionary and two churches unto each of which he has sought to
preach every Sunday; with the large number of outstanding communities in
the state, whither he has made an occasional visit, and then in following the
instructions of this Convention, having recently assumed the position of
Italian instructor in the Baptist Bible Institute, you can understand that no
one phase of the work could have been intensified in a very great way, but
the Lord has smiled upon us in that He has moved upon the hearts of several
of the Italian young men to prepare themselves for the work of the gospel
ministry among their own people. He has crowned His testimony of approval
upon our work in bringing into our fellowship within the past year a con*
verted Catholic priest, who is now studying in the Bible Institute, preparing
himself for the Baptist ministry among his own people. We should thank God
and take courage. (Minutes State Convention, 1918, p. 24.)

To these two churches, Amite and Independence, Jerome F.
D’Arpa preaches. The Calvary Baptist Church, of New Or¬
leans, was organized two years ago. It has a membership
of 43 and is doing a magnificent work under Pastor Zarrilli
of the Baptist Bible Institute. It worships in a commodious
house on Esplanade Avenue, and is favorably located in the
midst of a great foreign population.

After eight years Dr. Crutcher resigned as corresponding

244

HISTORY OF

secretary of the Convention Board. His work was duly ap¬
preciated by all, and the following resolutions express the
opinion of the Baptists as to his services:

Your committee is deeply conscious of its inability to properly put into
words the sentiment of this board concerning the going of Dr. Crutcher from
the work of leadership in our state work. We are also sensible of the fact
that it is difficult to speak of his work in the state as the servant of this board
without seeming to be extravagant. We do, however, gladly make mention
of a few facts touching the history of his tenure of office.

First—We do, with deep gratitude, record our sincere thanks to Almighty
God for sending our beloved brother to us, and for the great wisdom and
tact shown by him in leading our denominational forces with consummate skill
through the transitional period of the past seven and one-half years. We
devoutly thank God for the skill he has shown in marshalling all the forces of
the denomination in the state, and concentrating them upon the supreme task
of making Jesus King in the lives of multitudes of men and women. If we
could, without unseemly pride, we would mention the further fact that through
the consecrated leadership of Dr. Crutcher, Louisiana affairs, denominationally
speaking, have been literally “placed upon the map” of denominational life in
the Southern Baptist Convention. His leadership has been delightfully recog¬
nized by the forces of the denomination outside of Louisiana, and from every
quarter the Baptists of Louisiana have been congratulated upon our destinies
as a denomination. And, how gladly, for the most part, have our people re¬
sponded to his leadership; and how marvelously has our gracious Heavenly
Father blessed both leader and people. What mountains of gratitude should
our grateful hearts pile up at the throne of Divine Grace for having given
us such a leader! From the day he began his work with us, he has led us
from victory unto victory, leading the denomination to adopt such policies as
has made our success as a people, the object of laudatory comment, not only
to Baptists everywhere to whom the news has come, but by other Christian
bodies in our state as well. To God we ascribe the glory, as we devoutly
record our soul’s deepest conviction that our brother, this board, and the
Baptist people of that state, have been divinely used in the accomplishing
of these happy results.

How could this board and our Baptist people throughout the state do
otherwise than deeply regret the resignation of this noble leader! But while
we do so deeply regret to lose Dr. Crutcher from the secretary’s office, we
rejoice, with joy unspeakable, that he is not to leave our state, but in his
going to the Chair of Evangelism in the Baptist Bible Institute in New Or¬
leans, he is obeying a deep conviction of his soul that God is leading him.
After a knowledge of all the facts concerning his former and now his new
connection with our denominational life, we, too, wish hereby to record our
conviction that God is leading in these decisions. We, therefore, bow in
humble submission to the evident leading of God’s spirit in this matter, and
recommend that this board so record its convictions, and that we pray
Heaven’s choicest blessings to rest upon him in his new field of labor.

LEON W. SLOAN.

W. A. McCOMB,

J. T. EARLY.

(Minutes State Convention, 1920, pp. 20, 21.)

CHAPTER XVI

A GREAT PROGRAMME

Edgar Godbold—Preachers in the Baptist Bible Institute—The Seventy-Five
Million Campaign—The Atlanta Meeting—The Mobilizing of Louisiana Bap¬
tists—M. E. Dodd, Organizer—Victory Week—Many Advances—The Discour¬
agements Hopeful Prospects—The Baptist Bible Institute Founded—Present
Prosperity—Noble Gifts—Conclusion.

We live in deeds, not years; in thoughts, not breaths;

In feelings, not in figures on a dial.

We should count time by heart throbs.

He lives most

Who thinks most, feels the noblest, acts the best.

Life’s but a means to an end; that end

Beginning means, and end to all things.

— Bailey.

On the resignation of Dr. Crutcher, after nearly eight
years of service, Mr. Edgar Godbold, who had long served
as educational secretary, was elected to succeed him. He had
good training for the position, was well acquainted in the
state and highly respected. He entered upon his work June
1, 1920, and has only recently resigned.

It was arranged that in February, 1920, ninety-two fourth¬
time preachers should spend a month in intensive training in
the Baptist Bible Institute. A special school was arranged
for these workers, and much enthusiasm prevailed in regard
to the courses of study given. There had also been put on a
drive for the finances of the Baptist Bible Institute which
netted a large sum in cash and subscriptions. These amounts
were merged into the Seventy-five Million Campaign.

At the meeting of the Southern Baptist Convention, at
Atlanta, in May, 1919, an important programme was inaugu¬
rated by Southern Baptists. It is familiarly called the Sev¬
enty-five Million Campaign. The following very important
matters were adopted by the Convention:

[ 245 ]

246

HISTORY OF

In view of the needs of the world at this hour, in view of the numbers and
ability of Southern Baptists, we suggest that in the organized work of this
Convention we undertake to raise not less than $75,000,000 in five years.

We recommend that the Executive Committtee of the Convention in con¬
ference with the Secretaries of the General Boards and the State Boards be
requested to distribute the amounts among the different objects fostered by
the Convention outside of local church support, and apportion the amount to
the various states.

We further recommend that the Executive Committee of the Convention
be advised to plan in co-operation with the state agencies and the organized
agencies of the Convention for a simultaneous drive to secure cash and sub¬
scriptions to cover the amount named.

The above total amount includes what we may reasonably expect for the
work in the states under the work directed by the State Mission Boards. (Min¬
utes Southern Baptist Convention, p. 74.)

This arrangement was heartily accepted by all the states
in the Southern Baptist Convention. An organization was
effected with Dr. L. R. Scarborough, of Texas, as chairman.
The drive secured approximately ninety-two million dollars
in cash and subscriptions.

Immediately upon the adjournment of the Southern Bap¬
tist Convention, the Louisiana Baptists mobilized to perform
their part of the task. A meeting of the General Board was
called and action was taken as follows: In consideration of
the action taken by the Southern Baptist Convention in
launching this great campaign, and in order that Louisiana
Baptists may take their rightful position in connection there¬
with, there was called a meeting of the General Board, held
at Pineville, July 10th. At this time your Board formally
endorsed the policies of the 75 Million Campaign, transferred
all of the general employes of the Board from their special
task to the interests of this campaign, and in addition to this,
employed a number of other workers to co-operate with the
forces called upon to conduct this campaign.

The policies of the campaign throughout the South made
it the duty of the corresponding secretary of this board to act
as director in this 75 Million Campaign; Dr. M. E. Dodd,
of Shreveport, was elected state organizer; Prof. E. Godbold,
then in Italy, was elected state publicity director, and Miss
Georgia Barnette, corresponding secretary of the W.M.U. in
Louisiana, was elected state organizer for the W.M.U.

Since that time every possible effort has been put forth to

BAPTISTS OF LOUISIANA

247

perfect the organization throughout all of the associations
and in all of the churches of the state.

Under the leadership of Dr. Dodd, as state organizer, and
a committee appointed to co-operate with him, the following
report was made:

Louisiana Baptists in Convention assembled do affirm their faith in the
leadership of God as expressed in the launching by the Southern Baptist
Convention of a campaign to raise 75 million dollars in five years for their
benevolent, educational and missionary enterprises.

We would also pledge our deepest devotion to this effort and our greatest
strength toward raising the $3,325,000 which is asked of us.

To all whose spiritual senses are not utterly benumbed, it is clear from
many tokens that this campaign is ordered of God. No mere man has fathered
or fashioned it. It sprang spontaneously out of the heart of the whole people
born of the Spirit of God. It has received the heartiest and most unanimous
and universal response from our people everywhere of any movement ever
started among us. And biggest of all, it has called out the largest consecration
of life from our young people than was ever known among us before; our
schools and colleges being crowded to the limit of their capacity and over
five thousand volunteers for missions and the ministry.

It is clear also that the attainment of the objects of this campaign will
greatly glorify our Lord and Master, Jesus Christ. The benevolent service in
healing the sick, feeding and clothing the orphan children and caring for
the aged and worn out ministers; the educational enterprises for the larger
equipment of our young people for both home and foreign service; and the
great missionary enterprises at home and abroad all have their example in the
three fold ministry of our Lord, of healing, teaching and preaching which so
glorified His Father in heaven.

We may, therefore, be heartily assured that all we do in this campaign will
be for the glory of God.

In view of these things not one single Baptist among us can afford to do
less than his very best for this campaign lest he be found among the one-
talented men who hid their Lord’s talent instead of investing it for His
glory. Neither can any one of us afford to raise his voice in one word of
protest nor to put even a straw in the way of the campaign progress, lest we
be cast out with the unjust steward into outer darkness where there is weeping
and wailing and gnashing of teeth.

We must meet this unparalleled opportunity of all Christian history with
our deepest devotion and most sacrificial service. In this day of unprecedented
privileges and wide open doors, when to be living is truly sublime, not one
of us can afford to do otherwise than to match the heroism of our soldiers with
our own heroic faith and deeds and to follow the example of Calvary in blood-
earnest sacrificial service.

M. E. DODD,

C. COTTINGHAM,

D. C. FREEMAN,

DANA TERRY,

A. H. CULLEN.

(Minutes State Convention, 1919, pp. 115, 116.)

Victory Week in the South secured the subscription of
ninety-two millions. The part Louisiana took in the drive is
thus expressed:

248

HISTORY OF

On December 1st, nineteen of the sixty months which the campaign was
to cover will have passed. Louisiana’s total subscription was $3,002,163.00.
By December 1st, therefore, $950,684.00 should have been paid into our treas¬
ury. The treasurer of our Executive Board reports that up to November 1st
$335,008.12 had been paid in. The total amount sent direct to various boards
and institutions and which should be credited on our receipts has been about
$60,000.00. This means that if our pledges are redeemed in full, 100 cents
on the dollar, as every pledge, and, certainly every Baptist pledge ought to be,
there must be paid into the treasury of our Executive Board $555,675.88 be¬
tween now and December 1st. (Minutes, 1920, pp. 88, 89.)

The following hopeful situation was, in 1921, reported:

Our state work has also been helped, though we have had to curtail during
the past week. We did a grand work the first year in missions, and we will
soon be able to put on a full program. Louisiana College has its new build¬
ing, and the whole plant is one to be proud of, and best of all it is filled
with our boys and girls. The Baptist Bible Institute, within our state, the
youngest of south-wide institutions, is taxed to take care of its students. Our
Orphan Home is hastening to occupy its new home and enlarge its scope of
usefulness. All of this has been made possible by the Campaign, and many
new friends thereby enlisted. (Minutes, 1921, p. 77.)

There were, likewise, some reverses reported. The full
amount proportioned was not raised; and the lack of funds
brought on many embarrassments. The amount collected for
the year 1922, October 21, was $982,905.90; but this was
considerably less than the amount collected the preceding
year. Three reasons were assigned for this: First, a number
of the strongest churches have erected new buildings, or
largely increased the size of their old buildings. These opera¬
tions have required the expenditure of vast sums of money.
Second, in many places the collection for missions has not
been stressed. Third, some of the more able individuals and
churches have not put forth sufficient effort to assist the weak.

At this date it is too early to forecast the final outcome of
this five-year programme; but it is confidently expected that
it will be fully realized.

The Baptist Bible Institute

While the Baptist Bible Institute is a south-wide school, its
location in New Orleans has met with great acceptance in
Louisiana. In 1817 Mr. Cornelius Paulding, who is else¬
where mentioned in these pages, told J. A. Raynoldson, a
missionary of the Triennial Convention, that a school should
be established in New Orleans for the training of preachers,

BAPTISTS OF LOUISIANA

249

missionaries, and other Christian workers. From time to
time it was agitated that such a school should be founded in
New Orleans. There is preserved a correspondence in which
two of the foremost men in the denomination advocated this
city for a theological school. Indeed, there was never an
agitation for the founding of a seminary in the South that
New Orleans was not prominently mentioned as its location.
Pei haps the only reason that a theological school was not
long ago founded here was the prevalence of yellow fever.

Early in 1914 Dr. P. I. Lipsey mentioned in The Baptist
Record , of which he was editor, the value of such a school
in New Orleans. An informal meeting of friends of the
enterprise was called to meet in Houston for consultation.
John T. Christian presided, and there were present George H.
Crutcher, M. E. Dodd, A. J. Holt, P. I. Lipsey, J. B. Law¬
rence and perhaps others.

The Baptist State Conventions of Louisiana and Missis-
sippi passed resolutions advocating the founding of the
school, and memorialized the Southern Baptist Convention
to undertake the work. This matter is of such importance,
at the risk of some length the following proceedings of the
Southern Baptist Convention are here given:

Your committee to whom was referred the Memorial of Committees on Mis¬
sionary Training School for New Orleans recommend that the Convention
heartily endorse this movement and request the Home Mission Board and the
Sunday School Board to join with the other interested bodies in founding
the institution proposed, in safeguarding the denomination’s interests in same
and in making it effective in the work for which it is created.

CLAUDE W. DUKE
B. F. GEHRING
LEON W. SLOAN
R. E. BURT
L. L. BEBOUT

H. F. VERMILLION
W. A. JORDAN
W. M. WOOD
CHAS. T. ALEXANDER

MEMORIAL OF COMMITTEE ON MISSIONARY TRAINING SCHOOL

FOR THE CITY OF NEW ORLEANS

Historical

Following many public and private discussions relative to the needs and
possibilities of a Baptist Missionary Training School for the city of New Or¬
leans, a number of interested brethren came together for a conference during
the session of the Southern Baptist Convention in Houston, Texas, 1915.

This conference of brethren passed a resolution asking the Home Mission
Board of the Southern Baptist Convention, the Baptist Convention of Mis-

250

HISTORY OF

bissippi and the Baptist State Convention of Louisiana to appoint each a com¬
mittee of three to confer further upon this proposal and to take such steps as
they deemed justifiable according to the needs and possibilities of such an
institution.

Brethren J. T. Christian, G. H. Crutcher and M. E. Dodd were named by
this Houston conference as a committee to present this request to the three
organizations named.

In response to this request, the Home Board at its annual meeting in July
1915 appointed Brethren B. D. Gray, C. C. Pugh and M. E. Dodd as com¬
mitteemen: the Mississippi Convention appointed Brethren J. T. Christian,
P. I. Lipsey and J. B. Lawrence; the Louisiana Convention appointed Brethren
G. H. Crutcher, R. P. Mahon and F. C. Flowers.

The Louisiana Baptist Convention of 1916 took further cognizance of the
movement by the appointment of Trustees as provided for in the resolutions
herewith submitted. The Executive Board of the Louisiana Baptist Convention
has appropriated the $1,000.00 asked of them. The Mississippi Convention has
also taken further notice of the movement.

The need of such an institution has been in the minds and hearts of many
brethren at various times. As far back as 1849 Dr. Manly, Sr., wrote to his
son, Basil, as follows: “What do you think of a great Baptist College for
the Southwest to be located in New Orleans? The idea seems to me to be
very rational, feasible, eligible. That is, and is to be, the place of chief com¬
mercial importance through the whole region drained by the Mississippi—
extending from the Chattahoochee to the Rio Grande, and from Missouri to
the Gulf. You know my views about dispensing with the dormitory system.
New Orleans favors that, and would give immediate patronage by its great
population and wealth to an institution begun under favorable auspices; thus
setting the thing on its legs at once. The tendency to centralization is un¬
controllable; we may not resist it; let us rather avail ourselves of it. A
college vacation may well cover the whole period in which it might be de¬
sirable for students to be absent from New Orleans, thus removing the objec¬
tion any might feel on the score of health. As to vice or extravagance or
necessary expensiveness, it is manifest that difficulties on these points are to
be met and obviated in some other way than by mere location. The man
who thinks to remedy the evil of a college in either of these respects, by
seclusion and remoteness merely, miscalculates egregriously.

“When we have once gotten our great college established there, endowed,
officered, and in full motion, we will then place by its side a first-rate theo¬
logical institution—for profound requirements in that line. This must be
on its own separate basis and governed by a different set of trustees. If a
theological chair or department be engrafted on a literary institution, it will
be held and treated as incidental and secondary; will gradually decline in its
power to awaken interest and attention and presently be lost sight of. If the
officers intended for such theological department, for want of employment on
their own side of the house, are made to fill up their time in the other, the
effect is inevitable; the tendency is as constant and certain that way as the
law of gravitation. Look at these institutions that have attempted this amalga¬
mation under the same set of trustees. Is there any exception to my remarks?”

On May 2nd the New Orleans Baptist Mission Council
adopted the following:

There are in the city of New Orleans at the present time 387,000 people
who hail from all nations of the earth. And it will require a large force of
workers to man all the Sunday schools necessary. Of these people 130,000
are native whites; 37,000 are real foreigners; 60,000 are French speaking;
25,000 are Italian-speaking; 30.000 are Spanish-speaking; and 15,000 speak
other tongues. And there are 90,000 negroes.

BAPTISTS OF LOUISIANA 251

90 tK 6 * I® f population of 307 > 000 in city, and there are only

2 9 ,750 Eapnsts and Protestants among these. The number of people here who

need the knowledge of the Bible plan of salvation is 277,250. But the only
way we will ever be able to reach the masses is through the children and the
only way we can reach the children is through the Sunday schools. The first
thing needed to be able to place and run Sunday schools in reach of all the
children is a missionary training school.

RESOLUTIONS ADOPTED BY THE JOINT COMMITTEE FROM THE
HOME BOARD, MISSISSIPPI CONVENTION AND LOUISIANA

COUNCIL, HELD IN NEW ORLEANS, FEBRUARY, 1916

• 1 * / Ir hat a Baptist Missionary Training School should be established in the
city of New Orleans, which should have for its primary purpose the object of
Missionary propaganda.

2. That such an institution should have the English Bible as the heart of
its curriculum, with missionary training courses, personal workers’ courses,
pastoral training courses, Sunday school training and gospel music courses,
grouped around that center, for pastors, missionaries, Christian laymen and
women who desire to better fit themselves for service.

3. That there should be courses of study in French, Italian and Spanish,
and such other languages in which it is found necessary to do mission work in
all the coast country of the South.

4. That this institution should be correlated in some satisfactory manner
with all our existing theological seminaries.

(1) So students who desire to pursue advanced theological studies in the
seminaries may receive credit for work done here.

(2) And so seminary students planning to go as foreign missionaries may
find in this school a spiritual clinic which will further fit for work abroad.

(3) And so as to secure the most fraternal relationships between the
management and faculties.

5. That this school should in the strictest possible manner require a cer¬
tain amount of active Christian service of each student each day, and credit
be given for the same toward the completion of the school’s courses of study.

6. That for the beginning, the session of the school should be held in
the Coliseum Place Baptist church house, which has been tendered by the
congregation, the school only paying the necessary fuel expenses, janitor hire,
etc.

7. That in order to start this work at the earliest possible date, we request
the Home Mission Board, the State Mission Boards of Louisiana and Mis¬
sissippi to appropriate each $1,000.00 for the employment of a man to head
the projection of this enterprise as president.

8. That the New Orleans pastors be requested to render such services as
teachers under the direction of the president as would be needful and pos¬
sible and without charges to the school.

9. That we request the services of such French, Spanish and Italian mis¬
sionaries, who are located in New Orleans, as would be necessary as teachers
in their respective languages.

10. That we request the Sunday School Board of the Southern Baptist
Convention to provide a teacher to cover the whole teacher-training course of
the Sunday School Board.

11. That a committee be appointed to present a memorial to the Southern
Baptist Convention, asking that body to look favorably and sympathetically
upon this enterprise, which we believe is fraught with such tremendous mis¬
sionary possibilities.

252

HISTORY OF

12. That New Orleans Baptists be requested to raise during five years
not less than $20,000 toward providing and equipping a building, or buildings
for this school.

13. That Brethren Dodd, Christian and Crutcher be authorized to present
the matter to the Southern Baptist Convention, the Home Board, Foreign
Mission Board, the Sunday School Board, and the various State Boards rep¬
resented, and further carry out the provisions of this report.

That the Louisiana Baptist State Convention be requested to appoint six
trustees, three of whom shall reside in New Orleans, and the Mississippi State
Baptist Convention be requested to appoint three trustees, and such other
state bodies as elect to co-operate in this movement be requested to appoint
three trustees each, who will constitute a Board of Trustees for this institution.

RESOLUTIONS ADOPTED BY A MASS MEETING OF NEW ORLEANS
BAPTISTS IN THE COLISEUM PLACE BAPTIST CHURCH,

FEBRUARY 23, 1916

We desire to assure the members of these committees that we fully endorse
the report which they have prepared to present to the bodies respectively which
they represent, and we here and now pledge ourselves to the committees that
we will do our best, the Lord giving us grace, to raise the $20,000 which they
request for the establishment of the school. And to co-operate in any other
way we can to the glory of our blessed Lord.

There are 300,000 Mexicans in Texas; 350,000 French in Louisiana; 150,000
Italians in Louisiana, Mississippi and Florida, and at least 100,000 other
foreigners in this coast country. Among them the Lord is beginning to call
out preachers, who have a burning passion to preach the gospel to their own
people. They must be trained for such service and they should be trained
from their people.

The Foreign Mission Board’s policy in providing theological education and
missionary training for the native preachers in our various foreign mission
fields, and the policy of our Home Board in educational work in the mountains,
and the basis of which appeal has been pre-eminently the education of noble
mountaineers for the ministry has been eminently justified in their success
and in the large results brought to the denomination. This committee would
make an appeal to the Convention for an extension of the same policy in
behalf of the 1,000,000 foreigners of the South.

There are also hundreds of untrained preachers contiguous to New Orleans,
who would rejoice in the privilege of such an institution. There has been
everywhere manifested among our brotherhood that the time has come when
such an institution is an absolute necessity to 1,500 miles of Baptist gulf
coast country. Dr. Jeff D. Ray of the Southwestern Theological Seminary, Fort
Worth, Texas, said publicly in a State Baptist Convention that this matter was
undoubtedly of God and that it would have the sympathy and hearty support
of the institution which he represented. Dr. George B. Eager of the Southern
Baptist Theological Seminary, Louisville, Ky., in the same convention said
that any man would be a fool to oppose this movement.

In view of all these matters, we would respectfully memorialize the South¬
ern Baptist Convention to appoint a committee of nine brethren to consider
the advisability of asking the Home Mission Board to join with Louisiana and
Mississippi in financing this training school to the amount of anywhere from
$15,000 to $20,000 annually, and that the committee be asked to report at this
session of the Convention.

Respectfuly submitted,

BAPTISTS OF LOUISIANA

253

B. D. GRAY,

C. C. PUGH,

M. E. DODD,

For Home Mission Board.

G. H. CRUTCHER,

F. C. FLOWERS,

R. P. MAHON,

For Louisiana Baptist Convention

J. B. LAWRENCE,

P. I. LIPSEY,

J. T. CHRISTIAN,

For Mississippi Baptist Convention.

(Signatures authorized by private correspondence.)

After remarks by B. P. Robertson, Louisiana; M. E. Dodd, Louisiana; and
J. B. Gambrell, Texas, the report was adopted. (Minutes Southern Baptist
Convention, 1917, pp. 81-85.)

Upon this basis the school was organized. The board of
directors, six from Louisiana—three from the city of New
Orleans, and three from the state—three from Mississippi,
three from the Home Mission Board, and three from the
Sunday School Board, met in the Coliseum Place Baptist
Church, New Orleans, July 10, 1917, and effected permanent
organization by electing Dr. B. P. Robertson president of
the board of directors; Mr. A. T. Terry, secretary, and
Mr. 0. B. Webb, treasurer. It was decided to call the new
school “The Baptist Bible Institute.”

Dr. B. H. DeMent, pastor of the First Baptist Church,
Greenwood, S. C., was elected president, and entered upon
his duties October 1, 1917.

The purpose of the institute as set forth in the charter is as
follows:

“This institution shall center around the study of the
Bible as the Word of God, and its purpose shall be to provide
religious instruction suited to the needs of a constituency
varied in its educational equipment; to require courses of
religious activity, as well as courses of intellectual develop¬
ment; to secure training for service through service; to equip
all types of religious leaders for efficient service, whether as
pastors, missionaries, evangelists, church and Sunday-school
workers, gospel singers, women and young people’s leaders,
financial secretaries, deacons and pastors’ helpers; to en-

254

HISTORY OF

deavor to train its students to intelligently present the doc¬
trines of grace; to seek so to instruct them that they may be¬
come efficient workers and directors in modem church activ¬
ities in city and country, and missionaries at home and
abroad; to strive to inspire them with a passion for souls and
a willingness to yield themselves in sacrificial service to
Jesus Christ as Lord in the evangelization and upbuilding
of the world of to-day.”

It was the rare fortune of the Baptist Bible Institute to
secure the property hitherto occupied by the historic Sophie
Newcomb College in the heart of the city. The original pur¬
chase amounted to $105,000. Since then many other build¬
ings have been secured, and the property is now valued at
perhaps more than a million of dollars. There are now
twenty-one buildings, but already by the rapid growth of the
school other buildings are urgently needed. A library build¬
ing, a dormitory for men, a dormitory for women, a music
building, a dining room, and additional quarters for married
students are urgently needed.

On the opening of the Baptist Bible Institute on October 1,
1918, the faculty consisted of Byron H. DeMent, Mrs. John
0. Gough, J. E. Gwatkin, W. E. Denham, L. O. F. Cotey and
Lawrence Zarrilli; the following year John T. Christian and
C. C. Carroll were added; and the third year George H.
Crutcher, R. P. Mahon, E. 0. Sellers and M. G. Beckwith.
Afterwards Miss Mary Cason was elected Superintendent of
Women when Mrs. Gough resigned. The first year there
were 84 students; the fifth year, 232. This does not count
special students from town who attended classes or mid¬
winter students or those taking the correspondence courses.

The lines of study include the regular seminary courses,
including Greek and Hebrew with the degree of Th.B. and
Th.M.; the Christian Training Course centered around the
English Bible with the degrees of B.C.T. and M.C.T.; the
Missionary Course with one or more foreign languages, Ital¬
ian, French or Spanish with the degrees B.M.T. and M.M.T.;
a music course with B.G.M.; and education, business and
other practical lines of work. There is an excellent research

BAPTISTS OF LOUISIANA

255

library of more than 40,000 volumes connected with the
Baptist Bible Institute.

The school has received some very splendid contributions.
Mr. W. H. Managan of West Lake, Louisiana, gave $25,000
to the fund and the chapel has been called Managan Chapel
after him. The First Baptist Church of Shreveport also do¬
nated $25,000 and the Administration Building is called
after the name of that church. Mrs. R. T. Layne, of the
First Church, Shreveport, recently gave $10,000 to found a
lectureship on Christian Life and Doctrine. The first lec¬
turer is to be her pastor, Rev. M. E. Dodd, D.D.

The Baptists of Louisiana have had a most remarkable
history. They have grown from small beginnings till now
they number more than 75,000 members. They have come
through great persecutions. They survived the wreck of the
Civil War and the days of Reconstruction; and they en¬
dured the disasters of financial conditions and the devasta¬
tion of disease. Through it all they have steadily increased
in numbers, influence and in contributions to home and world¬
wide enterprises. They struggled and sacrificed to found
schools of learning. Their ministers have been second to
none in their devotion to duty; and the membership of their
churches is as consecrated as any on earth. With an eye of
faith they steadfastly look toward the rising sun. Tomorrow
will be a better day than yesterday.

A GENERAL INDEX

Adams, Henry. 73

Advance in Missions .182

Alexandria Church.170, 209, 231

Alien Immersion.106, 118, 119

Ammen, Mrs. Charles.212

American Baptist Home Mission

Society . 64

American Bible Union .126

American Government . 28

Amite Church.160

Antinomianism . 99

Arcadia Church ...197

Articles of Faith . 85

Associations—. 71

Powers of. 81

Meetings of. 82

Ardis, M. 109

Baptist Bible Institute.248-255

Baptist Chronicle .

.168, 175, 176, 229, 230

Baptist Message, The .230

Baptist Messenger , The .173, 176

Baptist Record 151, 165, 173, 174, 249

B. Y. P. U.224

Barra, J. M.243

Barnette, Miss Georgia .212, 246

Barnett, J. T.182, 190, 194, 195, 215

Barton. A. J.209, 222, 232

Bayou Rouge.193

Bethlehem Association .171

Big Creek Association.173, 187

Boards Consolidated. 179, 194

Bolin, W. J.226, 227

Campbell, Alexander ...104

Campbell, J. S.216

Camp Pastors . .....221

Canby, Gen.135

Carey Association. 196

Carpenter, J. C...136

Cheneyville Church.105

Children of the West, The.151

Civil War .112, 128

Cole, Morris C. _154, 161, 164, 190

Cottingham, C...206, 247

Coliseum Church ..

.133, 134, 153, 155, 161, 178, 193

Concord Institute.„...177

Coushatta Church . 170

Cooksey, William.207

Courtney, F.....

131, 145, 149, 151, 165, 171, 178,
197.

Crane, William Carey .145

Crawford, Peter.......„147

Crawford, W. W.108, 109, 145

Crutcher, George H.220, 227, 243

Cunningham, V. G.169

Customs .118

Davis, Benjamin.56, 58, 59, 62

Davis, Jefferson .129

Deacons .126

Decline of Religion .106, 130

DeMent, B. H.230, 231

Destitution .155, 168, 191

Discipline . 50, 124

Dodd, M. E.209, 233, 246, 247

Duncan, William C.134, 150

Eastern Louisiana Association .

.63, 75, 90

Educational Conditions.

.-. 30, 99, 142, 177

Education Commission .203

Edwards, C. V.224

Edwards, J. R.7, 202, 204, 230

Egan, Dr. B.109, 143

Evangel Chapel Car . 198

Everett, J. P.175, 178

Evergreen Church .„.109

Fisher, T. J. 65

Florida Parishes .46, 75, 76, 152

Foreign Missions.98, 101, 112, 234

Foster, Murphy J.186

French Influence . 45

French, Work Among .236

Friley, W. C.169, 171, 175, 178, 216

Funerals . 126

Furman, J. L...150, 173

Gambrell, J. B.175, 176, 195

Gatlin, Thomas M. 146

Germans . 138

Godbold, Edgar .205, 227, 245, 246

Grand Cane Association...

.77, 79, 94, 146, 150, 204

Graves, J. R.119, 133, 151

Groner, F. S.228

Gulf Coast..1.156

Gulf Coast Association . 157

Hamilton, J. E.235

Hamilton, W. W.160

Hartwell, J. B.234

Hatchell, W. F. . 235

Henderson, J. T.223

Hendon, A. M.219

Holt, A. J... 249

Hospital .225

Hospital for New Orleans .227

Impson, John . 72

Inquisition, The.22, 25, 62

A GENERAL INDEX —Continued

Italians, Work Among .243

Jack, Wm. H.184, 190

Jackson, A. W. 78

Jackson Church .132, 139

Jeter, J. B.133

Johnson, A. L.199, 217

Johnson, John L.153

Johnson, W. B., Preaches in the

Roman Catholic Cathedral . 61

Johnson, Walter N.224

Joiner, J. M.210, 235

Jones, John .139

Jordan, W. A.232

Juden, John. 67

Judson, Adoniram.98, 99

Keachie College .

.146, 166, 177, 182, 201, 203

King, W. D. 236

Kirkpatrick, J. T. H. 71

Lafayette Church....240

Landmarkism .119

Lake Charles Church ...

.170, 193, 207, 209, 232

Landrum, S.156, 162, 178

Larkin, W. J.Ill

Lawrence, J. Benj.217

Laymen’s Work . 223

Layne, Mrs. R. T.255

Leake, Joseph V. 80

Lee, Hanson .119, 150

Lee, Jesse . 78

Lee, S. C. 173

Leonard, Mrs. E. C.236

Liberty Association.196

Liberty of Conscience.112, 222

Lipsey, P. 1.249

Littlejohn, Mrs. M. P.236

Lord’s Supper.82, 120

“Long Room,” The . 59

Lottery, Louisiana.184

Louisiana, Religious Conditions in

1803 .13, 28

The Cession of France to the

Linked States . 13

The Transfer. 14

The Early Discoveries .14, 15

Moral Conditions .17, 58

Louisiana Association ....50, 71, 73, 81,
84, 105, 120, 123, 129, 144, 155,
174, 187, 189, 197.

Louisiana Baptist State Convention
107, 108, 110, 118, 123, 131, 140,
165, 170.

Louisiana Baptist .150, 176, 197

Louisiana College .201, 217

Lowry, J. O’B...156

Madison, James.14, 30

Mahon, R. P.209, 227, 230, 231

Malcolm, Howard. 67

Managan, W. H.„...209, 255

Manly, Basil, Sr.„. 67

Masons, The . 62

Merrill, R. W.164, 190, 195

Meredith, Thomas.77, 102, 104

Mills, Samuel J. 99

Minter, William . 65

Mississippi Association .48, 49, 51,

54, 58, 71, 75, 84, 101, 108, 169

Mississippi College.148, 178

Mississippi Country. 33

Mississippi Society for Baptist Mis¬
sions . 54

Mississippi River Association.

.... 76, 86, 90

Missions.98, 111, 232

Mt. Lebanon University .139

145, 147, 177, 201, 203, 204, 234

Mt. Lebanon Female College .146

Mt. Lebanon Church.

73, 108, 109, 143

Mt. Nebo Church . 49

Mt. Olive Association .187

Mt. Pleasant Church .103

Monroe Church .232

Monroe, James. 13

Moore, J. T.219

Moseley, A. G.160

Moseley, J. B...215, 225

McComb, W. A.209

McGee, W. H.178

McGuire, John A.232

Mulatto, The. 18

Natalbany Church .101

Natchitoches Church ..169, 232

Negro Baptists.63, 64, 76, 138

Nelson, Mrs. M. J.160, 194

Nettles, Ishara. 53

Nettles, S. S.198

New Delta, The .186

New Orleans Baptist Chronicle,

The .150

New Orleans, Baptists in .

.54, 152, 167, 193

The First Baptism .62, 63

In War.131

New Orleans.153, 181

Newspapers ..107, 150, 173, 229

Nicholls, Francis T.186

Nix, Mrs M. 0.236

North Louisiana Association....80, 165

Opelousas .50, 232, 240

O’Quin, Ezekiel.-.52, 71

A GENERAL INDEX —Continued

O’Quin, John .......197

Ordination .-.125

Orleans-St. Tammany Association..227

Orphanage.207

Ouachita Association .

.77, 102, 104, 123, 126, 129

Ouachita Region . 71

Palestine Association.104, 173

Parker, Daniel .100

Paulding, Cornelius ....59, 67, 132, 133
Paxton, W. E...145, 147, 149, 151, 171

Penick, W. S.

....174, 178, 179, 180, 199, 202, 216

Peniel Church. 49

Persecutions .18, 34, 44, 48

Pettigrew, Miss Jessie .236

Philadelphia Confession .84, 92

Piker, L. S.170

Pine Hills Church. 72

Pineville Church.170

Pioneers, Excesses of . 15

Price, Mark A.203

Prothro, W. B....109

Providence Association.158

Purser, D. 1.195, 196, 198

Purser, John F.195, 196, 193

Raynoldson, James A.

.54, 58, 60, 66, 105, 248

A Letter from . 60

Reconstruction.128, 152

Red River Association .79, 108

109, 112, 118, 120, 121, 129, 141

Reese, W. M.168, 193

Revivals .180

Revolt of 1782 . 33

Rice, Luther.98, 234

Robert, B. C.86, 106

Robert, P. W.73, 75, 139

Robertson, B. P.253

Roman Catholics, Intolerant. 20

Rondeau, William . 62

Ruston Church.232

Rutherford, A. J.Ill, 120, 146

Sabine Association .

.79, 81, 94, 105, 120, 127, 141

Salem Church .36, 41

St. Charles Avenue Church.160

Scarborough, G. W.173

Scarborough, James.108, 109, 111

Scarborough, Lawrence .51

Scarborough, L. R.246

Schism . 98

Scofield, A. P.178

Seago, A. K.190, 207, 223

Searcy, J. B....224

Sedella, Antonio de .26, 62

Seventy-five Million Campaign.245

Shirk, M. S.-...147

Shreveport Church--

.78, 139, 167, 174, 193

Shreveport University.147

Shroder, Capt_ 68

Sloan, L. W.-.219

Slaves, The .17, 129

Smith, Ij. C. .........................m...........211.

Snodgrass, Wm.56, 58

Southern Baptist Convention . 66

Southern Confederacy .128, 131

Southwestern Baptist Chronicle -

...134, 150

Southern Messenger, The ....173

Southwestern Baptist . 176

Spanish Governors—.18, 19, 34

Perier .-. 19

O’Reilly .24, 25, 33

Ulloa. 24

Miro ..-. 27

Gayoso . 38

Caron delet. 42

Lemos .38, 42

Spanish Influence. 45

Stagg, A.190, 237

State Aid... 145

State Missions.232

Sumrall, H. A. 217

Sunday School Board ...-.215

Sunday Observance.-. 59

Sunday Schools.

.76, 99, 127, 170, 193, 215

Survey of Destitution.113, 153, 191

Swedish Baptists . 68

Tardy, W. T. 225

Taylor, E. G.-.155

Taylor, John .100

Taylor, W. E.205

Temperance...121, 171

Temperance Society . 74

Tennessee Baptist, 77ie....l20, 151, 173

Terry, A. J. ...236

Terry, Dana.247

Thomas, J. S.198

Thomas, Mrs. T. M.235

Tinnin, Finley W. 232

Tomkies, C. W.

....178, 179, 181, 190, 194, 199, 216

Triennial Convention . 54

Training School for New Orleans..l95

Trotter, I. P.170

Tucker, J. H.139, 146, 147

Tucker, W. H.161

Tynes, W. E. 170

Unification of the Baptists.180

Vaccination, Opposition to . 17

Valence Church.

INDEX OF AUTHORS

.155, 160, 162, 193, 195

Wall, Howard ...48, 50

Walne, T. J.153, 159, 176

Warder, J. W.137

Ware, E. 0.7, 190, 194, 198, 199,

201, 202, 204, 205, 209, 218, 225,
230, 231.

Watkins, J. T. 219

Wells, W. F.151

Whitsitt, W. H.199

Whittinghill, D. G._.196

Willis, Joseph .

Wilson, D. A.

Wilson, N. W.

Wilson, Woodrow

Wise, Ivan M.

Wise, J. L..

Woman’s Work ...

Wood, J. B.

Worrell, A. S..

Yellow Fever.

Zarrilli, Lawrence

....50, 52, 73, 74

.-...235

.155, 158

.222

.4, 217

.209

—.-. 210

...219

.146, 151

16, 70, 148, 199
.243

INDEX OF AUTHORS

Adams, Henry .45

Allen .............................. .—.................123

Alliot, Paul .16, 18, 20, 23

Ammen, Mrs. Charles.212

Augustin, James A. 62

Baptist Chronicle, The ..

....119, 168, 172, 176, 180, 181, 196

Baptist Record, The ..

....103, 153, 165, 166, 171, 178, 179

Benedict, David ...51, 63, 69

Berquin-Duvallon.16, 17, 18, 20

Bishpam, C. W. 26

Bolton, H. E.18, 19, 20

Bond, T. M.37, 49, 63

Boone, R. M.-.168

Bowen, O. D.-.156, 157

Buel, C. C. 185

Castellanos . 25

Century Magazine, The .185

Christian Repository, The . 60

Champigny, Chevelier de. 24

Claiborne, Wm. C. C.

.14, 30, 31, 33, 34

Cleverdon, L. G. 6

Dlexter ._...143

Ford, W. P.74, 75

Fortier .187

French .24, 25

Furman, J. L. 6

Gambrell, J. B.-.178

Gayarre, Charles....19, 20, 23, 27, 28, 45

Harrell, G. M.—.180

Head, D. F.176

Huckins, James . 64

Holt, A. J. 3

Humble, T. J.172

Hunt, Randall . 130

Jones, John G.36, 41, 42

Lac, Perrin du .16, 20

Latrobe . 58, 59

Laussat . 45, 46

Livingstone, Robert . 13

Louisiana Baptist, The ...119

Louisiana Courier . 30

Louisiana Mission Visitor, The. ...242

Lowry and McCardle . 34

Martin, Judge.20, 45, 46

Mezeries, De.18, 20

Mills. 28

Minutes Louisiana State Conven¬
tion . 51

Miro, Gov. 28

Natchitoches Vindicator .169

Otken, Charles H. 35

Paxton, W. E.

.6, 47, 50, 51, 141, 145, 149

Peck, J. M.53, 100

Phelps, Albert .25, 27

Picayune, The .188

Ramsey, David . 13

Robertson, J. A. 14

Robin, C. C. 14

Smith, J. A.101

Smith, John Henry .238

Southwestern Baptist Chronicle .... 69

Washington Republican and Nat¬
chez Intelligence, The . 58