USA > Kentucky > A history of Kentucky Baptists : From 1769 to 1885, including more than 800 biographical sketches, Vol. I > Part 55
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REV. WILLIAM STAUGHTON, D. D., the first president-elect of Georgetown College, was born of poor, pious Baptist parents in Coventry, England, January 4, 1770. He was early appren- ticed to a silversmith, but, making a profession of religion soon afterward, he resolved to obtain an education. He finished his iterary course at Bristol Academy, where also he began his min- stry. At the age of seventeen, he wrote and published a small pook, titled "Juvenile Poems." In 1793, he emigrated to
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Charleston, South Carolina. Here he preached about eighteen months. The climate not being congenial, he moved to New York, and soon afterward commenced preaching at Jacobstown, N. J. Here he was ordained to the full work of the ministry, June 17, 1797. In 1806, he was called to the care of the First Baptist church, Philadelphia, where he labored five years, when he went into the constitution of Sansom-street church, of the same city. Of this church, he became pastor, and continued in that position, many years. From this period, he became the leading spirit among the Baptists of Philadelphia. He was a preacher of eminent ability, a man of wonderful energy and industry, and, in public spirit and enterprise, ranked among the leading Baptists of the continent. The Baptist Educational So- ciety for the Middle States, was organized in 1812, for the pur- pose of aiding young men, licensed by Baptist churches, to procure literary and theological qualifications for the gospel ministry. The following year, Dr. Staughton was chosen tutor of such young men of proper qualifications, as could be induced to come under his teaching. In discharging this duty, he labored many years with zeal and success, receiving the young men he taught, into his family. Spencer Clack, distinguished as a teach er and writer among the early Baptists of Kentucky, was one o: Dr. Staughton's pupils.
In the City of Philadelphia, Dr. Staughton organized the first Female Bible Society in the world .* He was the firs corresponding secretary of the Baptist Board of Foreign Mis sions. Having been elected the first president of Columbiar College, he moved to Washington City in 1823, to discharge th duties of that office. He held this position till 1827, when h resigned and returned to Philadelphia. In September, 1829, h accepted an invitation to become president of Georgetown Co lege, and, on the 20th of October following, started West t assume the duties of that position. He stopped at Washingto to spend a few days with his children. Here he was taken sick and, on the 12th of December, 1829, left the walks of men t enter the glories of the world beyond.
ROCKWOOD GIDDINGS was born August 8, 1812, in the Stat of New Hampshire. In early life he professed religion, an
*Lynds Mem. of Dr. Staughton, p. 157.
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united with a Baptist church. In 1833, he graduated at Water- ville College, and soon afterwards commenced the study of med- icine, first in Virginia, and then at Warsaw, Kentucky. Soon after he finished his medical studies, he became convinced that it was his duty to preach the gospel. In 1835, he was ordained to the ministry, and took pastoral charge of the Baptist church at Shelbyville, Kentucky. In the fall of 1838, he was elected president of Georgetown College. The institution was without a faculty or an endowment ; the Board of Trustees was composed of three different sects, and Bacon College, under the control of the Campbellites, was springing up in the same town. He entered with great zeal upon the apparently almost hopeless task of extricating the college from its embarrassments. He suc- ceeded in inducing some of the trustees to resign, thereby har- monizing the conflicting elements that had threatened the destruction of the institution. Bacon College was soon removed to another point, and, within eight months, the president had secured $80,000 in unconditional notes for the endowment of the college. The labor endured in performing this work, was too great for his delicate constitution. While preaching, in the month of October, 1839, he sank down in the pulpit exhausted and helpless. He was carried to Shelbyville, where, on the 29th of the same month, he ended his earthly trials and triumphs.
DUNCAN R. CAMPBELL, L.L. D., was born of Presbyterian parents, in Perthshire, Scotland, August 13, 1814. He was ducated for the Presbyterian ministry at the University of Edin- burgh. After finishing his education, he moved to England, nd became pastor of a church in Nottingham, and, afterwards, missionary in London. Becoming dissatisfied with his baptism, e came to the United States in May, 1842, where he was soon fterwards immersed in the First Baptist Church in Richmond, irginia, by J. B. Jeter. He was soon afterwards ordained astor of Leigh Street Church, in Richmond, Virginia. After brief stay in Richmond, he went to Mississippi, where he came pastor of Vernon and Grand Duff churches. His health iling, he came to Kentucky in August, 1845. Here he cepted the pastoral care of Georgetown church, where he gion, ampored with much success about four years. He was then elected ofessor of Hebrew and Biblical Literature in the Theological minary at Covington, Kentucky. While filling that position,
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he was pastor of the Newport church, and missionary of the General Association. There were about eighty additions to the Newport church during one winter while he was pastor. In 1852, he was elected president of Georgetown College. While filling this position, he was pastor, at different periods, of the churches at Great Crossing, Mt. Vernon and East Hickman. In 1855, he undertook to raise $100,000 for the endowment of the College. In the fall of 1857, he announced to the Board of Trustees that the sum was secured in good paper. Under his administration, the college greatly prospered, until the breaking out of the Civil War. He died suddenly, at Covington, Ken- tucky, while on his way home from New York, August 11, 1865.
NATHANIEL MACON CRAWFORD, son of Hon. William H. Crawford, an eminent jurist and statesman, was born at Wood- lawn, Oglethorpe county, Georgia, March 22, 1811. He was educated at the University of Georgia, where he graduated a eighteen years of age with the first honors of his class. H. then read law, but never engaged in its practice. He was after wards elected Professor in Oglethorpe College at Midway. H married at the age of twenty-nine. At the birth of his firs child, he being a Presbyterian and his wife a Baptist, he resolve to give the subject of infant baptism a thorough investigation in order to furnish himself with arguments to overcome th scruples of his wife. This investigation led to his becoming Baptist. He soon after entered the ministry, and after preac. ing a year at Washington, Georgia, he succeeded Dr. Brant in the pastoral care of the First Baptist Church in Charlesto S. C. After two years, he was elected to the chair of Theolo; in Mercer University, which he filled with ability from 1846 1856. During this period he preached regularly every Sabbat when his health would permit. About 1852, he had an atta of paralysis, from which he recovered very slowly. On the r ignation of J. L. Dagg, D.D., he was elected to the Presidery of Mercer University, but soon resigned to accept the Pros- sorship of Moral Philosophy in the University of Mississip Atter remaining in this position about a year, he was elec Professor of Theology in Georgetown College, Kentucky. the summer of 1858, he was re-elected President of Mere University, and spent seven years at the head of that institutin In 1865, he accepted the Presidency of Georgetown Collee
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He filled this position until June, 1871, when he was compelled to resign on account of failing health. He immediately returned to his native State, where a recurrence of paralysis brought him to the end of his earthly career, October 27, 1871.
Dr. Crawford was a man of eminent abilities. He was a teacher of a high order in every branch of learning he was called to teach. Before his bodily powers were weakened by disease, he was one of the first pulpit orators of the South ; and as a * clear, strong and forcible writer, he had few superiors.
CHAPTER XXXIII,
THE CAMPBELLITE SCHISM.
THE seed of anti-missionism, sowed by Campbell, Parker and Taylor, found a genial soil in the territory of Licking Association. As early as 1819, that fraternity declared itself out of the General Union of the Baptists in Kentucky. The next year it withdrew correspondence with Elkhorn Associa- tion, assumed the title of Particular Baptists, tabled a circular received from the Baptist Board of Foreign Missions, and agreed to receive John Taylor's pamphlet, written against Foreign Missions, and recommend its perusal. This clearly exhibited the spirit of the body, although no direct action was taken on the subject of benevolent societies, till fifteen years later.
At this meeting of Licking Association (1820), a new charge was alleged against Elkhorn Association, to the effect that "They hold in connection with them, churches and preach- ers that hold and advance doctrines contrary to those on which that association, as well as this, was constituted." The doc- trines complained of, had reference to the extent of the atone- ment. Some, perhaps all, of the preachers in Elkhorn, preach- ed to the unconverted, indiscriminately, that they should repent and turn to God, and that Christ tasted death for every man, while the Licking Association held the doctrine of a limited atonement, and deemed it unsound to preach repentance indis- criminately. It will be remembered that one item in the terms of General Union, was "That preaching Christ tasted death for every man shall be no bar to communion." But Licking Asso- ciation had declared herself out of the general union. This was the second rupture of the General Union, since its formation, in 1801 ; South Kentucky Association had rent itself off, in 1803, taken the name of Separate Baptists and gone to the extreme of Arminianism, in doctrine ; and now, Licking Association had
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rent itself off, assumed the name of Particular Baptists, and gone into Antinomianism. Opposition to all enterprises, having for their object the salvation of men, was a natural result. This action of Licking had but little immediate effect upon the sur- rounding associations, but yielded some bitter fruits, a score of years afterwards,
A little previous to this period, some discontent was mani- fested in Red River Association, on the same subject. The beginning of this trouble is related as follows, in the minutes of Bethel Association, of 1826: "In the year 1816, an unpleasant- ness was manifested by some of our elder brethren in the minis- try, towards some of our doctrinal views, namely, the calling on sinners in our congregations, to repent of their sins, and believe the gospel ; and that the invitations of the gospel were to all, to whom it was preached. The nature and extent of the Atone- ment of the Lord Jesus Christ, then became a matter of contro- versy; though not serious, until certain Baptists, from the upper counties of this State, settled among us. At first, they manifested an appearance of friendship and fellowship towards our churches and ministers, which led us to suppose they were desirous to return into the General Union again. We, therefore, upon their application, received them into our churches." The "Baptists from the upper counties," referred to above, were Absalom Bainbridge and perhaps some private members. Bain- bridge had been one of the leading spirits in Licking Associa- tion. On moving to the territory of Red River Association, probably about the year 1818, he united with the church called West Fork of Red River. As "soon as they obtained a standing among us," continues the narrative, "[they] manifested a party spirit, which soon found its way into our Association. Things now became serious; a want of brotherly love and christian forbearance was soon manifested in the deportment of a num- ber of the preachers and lay members, especially, at the Asso- ciation, from year to year. Instead of meeting in love, for the mutual edification and comfort of each other, and to preach the glorious gospel to sinners, our meetings became scenes of con- ention, which reflected on us, as a religious society, and great- y injured the cause of God among us.
" This state of things continued to grow worse, until the he year 1824, when the association proposed to the churches
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to meet in convention, and in a brotherly and Christian spirit, to discuss these doctrinal points, at issue between us. Accord- ingly, 24 churches sent delegates, who met at Union meeting- house, in Logan county, Ky., November 24, 1824. After being organized, the causes of grief were called for, and the only one exhibited was, 'The preaching of the Atonement to be general or universal in its nature.' After discussing the subject, the con- vention, by a unanimous vote, resolved as follows : ' We agree, after all that has been said on the subject of the atonement, al- though some little difference of opinion exists, to hve together in peace and harmony, bearing and forbearing with each other.'"
The convention then recommended to the churches, to bury all the weapons of contention. When the proceedings of the convention reached the churches, there was much joy among the friends of peace. But the rejoicing was of short duration. The spirit of Licking Association was too prominent in some of the ministers to be satisfied with anything less than a complete victory. When the association met, in 1825, it was found that sixteen of the churches had rejected the advice of the convention, and some of their letters breathed a spirit of bitterness, not before manifested. It now became apparent to all, that a reconciliation was hopeless. Accordingly, it was agreed to divide the association into two fraternities, the upper, or eastern division, was to retain the old name, Red River. Each church was to have the privilege of uniting with the di- vision it might elect, and the minorities of churches, not agreed on the issue involving the separation, should have letters of dismission to join the churches with which they agreed.
In accordance with this agreement, messengers from eight churches met at the Gilead meeting-house in Todd county, and formed themselves into an association, under the style of Bethel Baptist Association, October 28, 1825. Three other churches were received into the new fraternity, immediately after its organization. They adopted the constitution, abstract of principles, and rules of decorum of the mother fraternity which were in harmony with the terms of general union Among the ministers of the new association were the illustriou names of Reuben Ross, John S. Wilson and Wm. C. War field, to which that of Wm. Warder was soon afterward added.
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,The Campbellite Schism.
Red River Association was now out of the General Union, and henceforth harmonized with Licking. The schism stopped here, for the present. But the leaven was in many associations in the State, and ultimately produced its legitimate effects, which will be noticed in their appropriate place. These theo- logical subtilties, which had occupied too much of the time, thought and sermons of a certain class of minds, among the Baptists of the West, were being pushed aside by the more novel, if not more practical, issues presented in the current writings of Alexander Campbell. The Christian Baptist did not enter into discussion of the shadowy differences of opinion among the Baptists, but boldly attacked their fundamental doc- trines, both of theory and practice.
The first positive fruits of Mr. Campbell's attempted re- formation, appear to have been gathered in North Carolina. The following extract is from a letter, printed in the Christian Baptist of December 4, 1826: "I have before me a letter re- ceived from a Baptist preacher in Wake county, N. C., stating that nine churches of the Raleigh Baptist Association have rent themselves from that association, in consequence of the annoy- ance they have met with from missionary schemes and mission- ary beggars. They call themselves the 'Reformed Baptist churches.' I also saw, a few days since, a respectable Baptist preacher from the Neuse Baptist Association, who stated that he thought there were as many as fifteen churches, in that as- sociation, ready to separate from the association for the same reasons. He also stated that one church in the Kehukee Asso- ciation had pointedly declared against the missionary and money-begging system."
It is probable that the reformation effected by these "Re- formed Baptist churches," consisted in their adopting Mr. Campbell's current views on the subject of missions, Bible and tract societies, the support of ministers, and theological educa- tion, which led, as in most other similar cases, to Antinomian- ism. But it was not long before Mr. Campbell's theological ten- ets began to yield fruits nearer home. Up to August, 1829, Mr. Campbell was a member of a society, recognized as a Baptist church. This church was a member of Mahoning Baptist As- sociation. Mr. Campbell's influence was so great, both in the church of which he was a member, and the small association to
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which it belonged, that, notwithstanding his known and pub- licly avowed heterodoxy, neither had he been disciplined by his church for heresy, nor his church by its association for retain- ing him as a member. The Baptist denomination was, there- fore, held responsible for his teaching. The Baptists, generally, were becoming very restless under this exceedingly odious re- sponsibility, while his disciples were daily multiplying in the Baptist churches, and becoming more bold and confident in proclaiming his heresies, under the pseudonym of the "an- cient gospel."
In August, 1829, Beaver Association, a small Baptist fra- ternity in Pennsylvania, met at Providence meeting-house, near Pittsburg, and, after discussing the subject of Mr. Campbell's teaching, resolved to withdraw fellowship from Mahoning As- sociation, on account of its maintaining, or countenancing, the following sentiments, or creed:
I. They maintain that there is no promise of salvation without baptism.
2. That baptism should be administered to all who say that Jesus Christis the son of God, without examination on any other point.
3. That there is no direct operation of the Holy Spirit, on the mind, 'prior to baptism.
4. That baptism produces the remission of sins and the gift of the Holy Spirit.
5. That the Scriptures are the only evidence of interest in Christ.
6. salvation.
That obedience places it in God's power to elect to
7. That no creed is necessary for the church but the Scriptures as they stand.
8. That all baptized persons have a right to administer the ordinance of baptism.
This is believed to have been the first official declaration of nonfellowship for Mr. Campbell and his followers. The other associations corresponding with Mahoning, withdrew fel- lowship from it, during the same, and the following month. The Appomattox Association in Virginia, at its meeting, ir May, 1830, recorded the following item:
" Whereas, there is satisfactory evidence, that the writings
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of Alexander Campbell have exerted what we consider a mis- chievous influence upon numbers of churches, fomenting envy, strife and divisions among those who had before lived in fellow- ship and peace. Therefore, Resolved, That this association most cordially approves the course pursued by the Beaver and her sister associations in withdrawing from Mahoning."
Frankfort church, of which Silas M. Noel was pastor, was the first Baptist organization, in Kentucky, that took action on the subject. A newspaper war had been waged, about five years, over the differences between the teachings of Mr. Camp- bell and those of the Baptists; they had been discussed per- petually, in the social circle, and in all the pulpits in the land, and the parties were now pretty clearly defined. The churches had hoped that the strange enthusiasm, enkindled by Mr. Camp- bell's fertile pen, and plausible preaching, would subside, and the schismatics be reclaimed. Their indulgence had been mis- construed by the "reformers," and tended to increase their aggressiveness. The pastor of the church at Frankfort saw the mistake, and its evil consequences, and induced his charge to send a letter to Franklin Association, of which it was a mem- ber, to endeavour to induce that body to take a decided stand against Campbellism, and advise the churches to exclude from their membership, such of its adherents as could not be re- claimed. The letter was, without doubt, written by the pastor. The following extracts from this letter, the first official docu- ment written against Campbellism in Kentucky, will exhibit something of the spirit of the " reformation," as well as the ex- ited temper of the Baptists, at that stormy period :
" We have high authority to count those who preach nother gospel accursed ; to mark them who stir up strife and ause divisions." "We have no authority to receive such into ur houses, or bid them God speed."
" At this crisis, those who seek inglorious repose, by naking truce with the adversaries, should have their furlough. They are unworthy of the service, unfaithful to the King. We dmire charity, but let it be the uncompromising charity of the ible. All beside is hypocrisy and spiritual venality.
" We viewed them [the Campbellites] as impotent, and nworthy of notice, until they have scattered discord and cor- iption through many churches. By our forbearance, and their
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partial success among the Baptists, they have become vain and impudent. They have, as they think, waged a war of exter- mination against our altars, our church constitutions and our faith. They blaspheme the Holy Spirit, by denying and de- riding his direct and invincible influence in the work of regen- cration, before baptism. [They deny] that sinners are saved by grace, sovereign and free, and justified by the righteousness of Christ, imputed. Even these fundamental doctrines are ridi- culed, reviled ; and the final perseverance of the saints is made the subject of a jeering, taunting sneer. An apostle would de- liver such apostates unto Satan, that they might learn not to blaspheme ; for, like Alexander, concerning faith they have made shipwreck. They calculate on success by fomenting strife among us, by stratagem and guile.
"While they pour contempt upon our views of the plan of salvation, they have neither candor, honesty, nor magnanimity to disclose their own." " In this struggle we do not expect much from Latitudinarian Baptists. The annals of the church furnish no instance in which they have sacrificed much in de- fense of truth." "Even, now, they are seen casting a leering, wishful eye towards the enemy's camp. How often have they mutinied and become our worst enemies ! In the Arian war, many of them went out from us, and in this war with the Pela- gians, and Sandemanians,* called Campbellites, many of them may in like manner desert us. God has his own way to cleanse his sanctuary. In Great Britain, some of them have become Socinians ; in New England, Unitarians; in Kentucky, Arians and Campbellites."
" Through the minutes of the Beaver Associasion we learn that Mahoning Association has fallen; that Mr. A Campbell, his church and Association, have been solemnly ex cluded by the decision of the proper tribunal, the neighboring as sociations."
After inserting the errors, for the countenancing of whic Mahoning Association was excluded from the fellowship of th neighboring associations, the writer of the letter continues :
"For these destructive conceits, Mahoning has suffere excision from the fellowship of her sister associations. Add t
#It will be seen that Dr, Noel identifies Campbellism with Sandema ianism.
*Bap.
mer invit hope meet Asso ject. and th utes, fained rised to which pears t No refe
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Letter to Franklin Association:
these . . [Mr. Campbell's teaching] in regard to the office and work of the ministry, experimental religion, and the abro- gation of the ten commandments, and you then have Campbell- ism unmasked-the creed of the no creeds. Can any real Bap- tists abide this ? Will not this Association consider it her duty, to say to the churches, these corruptions are to be discounte- nanced, and republish in her minutes, the report in regard to Mahoning, as contained in the minutes of Beaver ? We can do nothing less than request it, and instruct our members to vote for this, and every other measure, calculated to suppress these upas sprouts of the dark ages, nick-named ' Ancient Gospel.' George Whitfield, in speaking of Robert Sandeman, to a Scotch audience, emphatically remarked : 'He is an Ishmaelite ; his hand is against every man ; and every man's hand ought to be against him.'
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