History of the Presbyterian Church in South Carolina, Vol. I pt 2, Part 7

Author: Howe, George, 1802-1883
Publication date: 1870
Publisher: Columbia, Duffie & Chapman
Number of Pages: 724


USA > South Carolina > History of the Presbyterian Church in South Carolina, Vol. I pt 2 > Part 7


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The only authentic account of this church for the period we have now reviewed consists of the following brief entries : " June 13th, 1773, the sacrament of the Lord's supper was administered here, the Rev. William Knox, assistant." "April 17th, 1774, the sacrament of the Lord's supper was celebrated here, the Rev. Wm. Knox and Robert Mcclintock assistants." " April 30th, 1775, the sacrament of the Lord's supper was dispensed here ; the Rev. Robert McClintock, assistant." Had the records of this venerable church been kept to the present time with the same care and in the same form with which they were commenced in 1743, they would have been an invaluable


410


BLACK MINGO .- SALEM.


[1770-1780.


historic treasure. All that can be known is that, subsequent to the departure of Mr. Kennedy, the church continued for many years without a pastor or the means of grace, except such as were occasionally received from the Rev. James Edmonds and the Rev. Thomas Hill, originally an English Independent and a missionary of Lady Huntington's establish- ment, and Rev. Samuel Hunter of the Black Mingo church. -(Dr. Witherspoon's MS. Hist.)


BLACK MINGO .- The Rev. William Knox continued to be the pastor of this church. He assisted the Rev. Thos. Kennedy at the Williamsburg church, as we have seen, on the 13th of June, 1773, and the 17th of April, 1774. He was the moder- ator of the old presbytery of South Carolina in 1769-70, and was detained by sickness from the meeting of the presbytery held in Charleston in May, 1770, which he otherwise would have opened with a sermon .- (Simpson's Diary.) His labors were enjoyed by this church through the period of which we now treat. The absence of all historical documents prevents us from any more particular notice. It is evident, however, that Mr. Knox was a much respected minister, and probably labored in other neighborhoods as opportunity offered. "He preached for many years," says Dr. J. R. Witherspoon, "in the old brick church near Black Mingo, and to a small congrega- tion near Lynche's Lake."-(Letter to Dr. Thornwell, October 2d, 1848.) This church was sometimes called the Lake church, or Knox's church.


CHAPTER IV.


THE SALEM CHURCH, which was an offshoot from the Wil- liamsburg church, as the Black Mingo also may have been, received early in this period, it is believed, a fuller organiza- tion than it had hitherto enjoyed. In May, 1770, application was made to Rev. William Richardson of Waxhaw who in obedience to their request visited this congregation and ordained seven ruling elders, viz., Robert Carter, William Wilson, Roger Wilson, James Armstrong, Moses Gordon, Samuel Bradley, and James Bradley. All these names are found in the Register of Baptisms and Marriages of the Wil- liamsburg church. In 1759 mention is made in that register of the baptism of a child of "Robert Carter and his wife Mary," and of a child of " William Wilson and his wife Eliza- beth, in the upper parts of Black river."


411


REV. THOMAS REESE.


1770-1780.]


Immediately after the ordination of these elders in the month of June, a Mr. McCleland, from the north of Ireland, preached for them and remained until the following Septem- ber or October, when he sickened and died. He was buried in the cemetery of the Salem church, and in the year 1829 a monument to his memory was erected by the congregation. He was first buried in 1770, near the former church edifice, but about the year 1829 his ashes were removed to their present location. The inscription on his tombstone is as follows :


" Sacred to the memory of the Rev. James McCleland, a licentiate of the Presbyterian church, who in the providence of God was called to preach his last sermon in this place.


" A respect for the Christian ministry and the ashes of a stranger, induce Salem congregation to erect this monument to his remembrance. 'The dead shall be raised incorruptible,' 1829."


Mr. Wallace, in his History of the Williamsburg Church, says that Mr. McKee, after laboring in that church for two or three years, was called to the Salem church, where he died about the year 1770, and was buried on the spot where the Brick church now stands. This tradition is probably somewhat at fault, since Mr. McKee was not settled over the Williamsburg church till February, 1769 (old minutes). The Rev. Elam Potter, who had visited this church at an earlier date, wrote to the synod of New York and Philadelphia, signifying his readi- ness to go to Virginia and Carolina upon a mission. On the 21st of May, 1771, Mr. Potter was appointed to visit the southern vacancies of North and South Carolina and Georgia, and to spend at least six months in the mission, and to tarry in every important congregation he shall visit three weeks or a month, and carefully catechise the people. Mr. Potter remained a season with this congregation, and preached his farewell sermon in November, 1771. After this the church was occasionally supplied by the Rev. James Edmonds. The earnest application of the congregation to Mr. Edmonds to obtain for them a pastor led him to send the Rev. Thomas Reese, whose services the church enjoyed for many years. He was born in Pennsylvania in 1742. In his early youth he removed with his parents to Mecklenburg county, North Carolina, where he commenced his classical studies under Rev. Joseplı Alexander and a Mr. Benedict, who had charge of an academy, said to be the only one within the distance of one hundred miles. He then entered the junior class in Princeton college, and graduated under the presidency of Dr.


412


WACCAMAW.


[1770-1780.


John Witherspoon in 1768. He returned to South Carolina, and having devoted some time to the study of theology, was licensed to preach by the presbytery of Orange, in 1773, and was ordained and installed over the Salem church in the same year. Doctor Reese was greatly revered by his own people, was a man of distinguished ability and studious habits, but was at length compelled to take refuge in Mecklen- burg county, North Carolina, by the troubles of the times, whether before or after the period of which we now treat we cannot say.


The interests of education received attention in this region, at an early day. On the 5th of March, 177S, the Catholic society was incorporated by the legislature, in the district of Camden, east of the Wateree river, for the support of a school. Of this society Rev. Thomas . Hill was president, and Adam McDonall and John James, Esquires, wardens. This society was empowered to hold property for the support of the school and the education of poor and orphan children. Five hundred acres of vacant pine land was given to the society, bounded on the west by John Anderson's land and on the northwest by lands given to the society by James Bradley .- (Statutes at Large, vol. viii., p. 115.)


WACCAMAW PRESBYTERIAN CHURCH .- We cannot trace this church, which was at Conwaysboro, formerly Kingston, in Horry district. On page 282 we have spoken of Mr. Donald- son's settlement there. And there is, even now, in 1863, some traditions that a Presbyterian church once existed at that place, and some portion of what was probably its pulpit is still preserved.


Previous to the year 1760 a number of removals had taken place which formed the germs of several new organizations. The first colony from the swarming hive of Williamsburg, among whom were Major John James, William Wilson, Robert Wilson, and David Wilson, formed the church of Indian Town. The second colony planted the church of Aim- well, on the Pedee, eight miles from Witherspoon's Ferry, on Lynche's Creek, which became merged subsequently in Hope- well. Of these the most prominent names were those of John Witherspoon, Gavin Witherspoon, John Irwin, and Hugh Irwin. The third colony settled in the township of Salem, and planted the church there. Among these were Samuel and James Bradley, with names we have before mentioned. The fourth colony eventually formed the Mount Zion church. Among these were Capt. William Erwin, Roger Wilson, and


413


INDIAN TOWN .- AIMWELL.


1770-1780.]


James Wilson, the two last of whom had been connected with the Salem church and been elders in it. A fifth, among whom were Messrs. Plowden, Nelson, and Gamble, settled in the fork of Black river, and with their coadjutors formed the church of Brewington. Two other colonies at a period long subsequent moved to Tennessee, and gave rise to two churches in that State. Several of these churches are of later date, but Indian Town, and probably Aimwell, and possibly Hope- well, were organized before the revolution.


The origin of INDIAN TOWN CHURCH is not recorded in any contemporaneous documents. Major John James, and Robert and David Wilson, were its principal founders and its first elders. It was founded probably as early as 1760. Other names recollected as belonging to the congregation are those of Wm. Cooper, senior., Wm. Cooper, junior., Robert McCottry, Robert Dick, John Gordon, James Daniel, Roger McGill, George Mccutchen, George Barr, Thomas McCrea, also John James of Lynche's Lake, Robert Witherspoon of Lynche's Creek, and some twelve or fifteen others .- (MS. Letter of Dr. J. S. Witherspoon of Brookland, Alabama, a native of Williamsburg district.) We have seen in the statement of Rev. Elam Potter, in the Stiles MS., (see page 363,) that in 1768 the congregation at Indian Town consisted of fifty fami- lies, and was ministered to by Rev. Mr. Knox. Other minis- ters are mentioned as having preached to this people before the war, as Rev. James Edmonds of Charleston, and Rev. Thomas Reese, while during the war Rev. Thomas Hill, a mis- sionary of Lady Huntingdon's establishment, acted as pastor.


The AIMWELL CHURCH, PEDEE, was situated about a mile from the Pedee river and about ten miles above the junction of Lynche's Creek. It was probably organized early in this period (from 1770-1780). It was founded by families from either Williamsburg or Indian Town, or both. The families, we have said, were those of Hugh Ervin, John Ervin, Gavin Witherspoon, and John Witherspoon, and a few others. These families were living on the Pedee in the revolutionary war and took an active part in it. John Baxter preached pre- viously in this neighborhood at the house of Mrs. Britton, and on Britton's Neck before 1765, as his register shows.


HOPEWELL CHURCH, PEDEE, is about four miles from the Pedee, twenty miles above Aimwell, and on the road from Cheraw to Georgetown. It was organized about the year 1770, perhaps some few years earlier, and some considerable time after the organization of the Indian Town church, from which


414


HOPEWELL.


.


[1770-1780


most of the families came .- (MS. Sketch by William T. Wil- son.) Others, however, think the first foundation of the church was laid by emigrants direct from Ireland .- (Wallace's Hist. of the Williamsburg Church.) The Greggs from Indian Town were among its first members. John Gregg, sen., was a member of Indian Town church, brought up his family in that neigh- borhood, and his children married within the bounds of that church. But he removed with four of his sons and his son-in- law, and settled on Jeffries' Creek, within the limits of the Hopewell congregation. These four sons, James, John, Wil- liam, and Robert Gregg, and his son-in-law, William Gordon, were members of this congregation. The will of John Gregg, sen., was executed in 1774, and in this will he bequeathed to each of these sons and his son-in-law the lands they were pos- sessed of at the date of the will. The church was probably organized a few years before, perhaps by Rev. James Ed- monds of Charleston, who made frequent visits to those places that were destitute, for the purpose of organizing churches in the more thickly settled neighborhoods. It is believed that James and Jolin Gregg were among the first elders, and that during the war of the Revolution William Wilson of Salem Church, Black river, moved into the bounds of this church and became an elder.


The first house of worship was burnt down, by accident, not many years after it was built. The second house remained standing till 1842. The old building stood in the centre of the graveyard, and not on the site of the present church.


Among the laborers in this general field during a portion of this decennium, we may mention the Rev. Robert Mcclintock, as yet but a licentiate. He was born of highly respectable and pious parentage-(his father, Timothy Mcclintock, and his mother, Eleanor Hamilton), of the county Antrim, Ire- land. He went to America in 1772 with ample credentials from the presbytery of Ballymena. It is testified of him by the presbytery of Bangor in 1781 that he was known to several of that presbytery before he was licensed, that he bore a fair character, and was attentive to improvement in every branch of learning. It is probable that lie received his theological education, in whole or in part, in Scotland. His son, Robert McClintock, in 1858, gives this as the current tradition of his family, confirmed in part by a portion of a manuscript sermon still in his possession, belonging to his father, on which is the approbatum est of "William Leechman," believed to be a pro- fessor in that day of some Scotch university. He settled in some


-


1770-1780.]


REV. ROBERT M'CLINTOCK.


415


capacity on the Santee, probably on the Williamsburg side, where he remained till 1775, when he returned to Ireland to settle some affairs and probably to obtain ordination. The war breaking out between Great Britain and the colonies pre- vented his return. He placed himself under the care of the presbytery of Bangor, and was by it ordained, after which he performed the several duties of the gospel ministry to the en- tire satisfaction of the different congregations in which he offi- ciated till his return to South Carolina in 1781. One of his MS. sermons still preserved bears the names of Dunconald, Bangor, Donaghader, Moira, and Dunmulry, where it was preached in the years 1779, 1780, and 1781 .- (Certificate on parchment of the presbytery of Bangor, given at Belfast, No- vember 6th, 1781, and letter of Robert McClintock, the son, April 2d, 1858.) Mr. Simpson, in his diary, also mentions, in his usual shorthand orthography, a Rev. Mr. Mc[ ]ndy, who had been a Presbyterian missionary in the Highlands of Scot- land, but of an indifferent character. He came to Charleston in July, 1772, preached several times in the Scots congrega- tion, and in other Presbyterian congregations to the north- ward of Charleston, but he resided mostly in Charleston. Poor man, intemperance was his worst enemy. Him he found in great poverty ; befriended him, gave him money, sent him forward to Isaac Hayne's at Pon Pon, advised them to invite him to preach next Sabbath, as he was yet in orders; but could say nothing for him.


The BLUFF CHURCH in North Carolina-which, with Long- street and Barbacue congregations, were represented in the old presbytery of South Carolina, through their pastor, Rev. James Campbell,-became connected with Orange presbytery under the synod of New York and Philadelphia in 1773,- (Minutes, p. 451.)


As we advance towards the-up country of South Carolina, we find Presbyterianism extending itself with the increasing population. Mills, in his statistics, says, " The Presbyterians were the first religious society established in the district of Richland; they erected a church on the banks of CEDAR CREEK, RICHLAND, anterior to the Revolution. No traces of this church now remain. Rev. William Dubard was its pastor. It was, it is believed, of the German Reformed branch of Pres- byterians, which claims Ulric Zuingle as their founder, and whose chief symbol is the Heidelberg Catechism."


Some time between the years 1770-1780, the beginnings of the church of LEBANON, on JACKSON'S CREEK, Fairfield district,


.


416


LEBANON .- BEAVER CREEK.


[1770-1780.


probably took place. David McCreight, William Hamilton, John and Alexander Robertson, who were brothers, James Grey, and Jolin Phillips, elders, from Ireland, collected the people, and they determined that they would become united as a church and congregation. According to one tradition, the Rev. [John] Logue came from Ireland, examined the people, and installed the elders, and ordained two or three who had been elected .- (Mrs. Mary Barclay of Winnsboro.) According to another tradition, the church was organized by Rev. John Simpson of Fishing Creek. The first meeting for preaching was held in the house of John Robertson, one of the elders before named. The meetings for preaching were from time to time in such private houses as convenience might dic- tate. After some time had elapsed, a log house was built for public worship on the land of John Robertson, which was oc- cupied for this purpose until after his death. Some misunder- standing arising with the widow as to church dues, this house was abandoned, and another of similar materials was erected on the lands of Joseph Chapman.


BEAVER CREEK CHUCRH and congregation, in the upper part of Kershaw district, was formed, and the first house of wor- ship built, in the year 1772. The principal families forming the congregation were those of Hugh Summerfield, Adam Thompson, and William Russel. During the first ten years of its existence it was supplied with preaching by transieut ministers.


WAXHAW CHURCH .-- The Rev. William Richardson ministered to this church at the beginning of this decade. His valuable life was suddenly and sadly terminated on the 20th of July, 1771. His labors in the ministry were incessant, involving travel and exposure in passing from one congregation to another. He was abstemious in his habits, and tall and slender in his person; though another authority says he was of strong and robust make. He had frequent seasons of fast- ing and prayer; and if he erred on either side, it was on the side of denying himself beyond what his powers of nature could well endure. He was kind and social in his prevailing disposition ; but at home, and in the last years of his life, he was given to melancholy. He had no children of his own; but his adopted son, William Richardson Davie, had been his solace. The requirements of his education had induced Mr. Richardson to send him from his side to pursue more success- fully his studies. He was sent to an academy in Charlotte, North Carolina, where he remained till fitted for college.


417


WAXHAW.


1770-1780.]


About this time he became a student of Princeton college, under the presidency of the venerable and celebrated Dr. Witherspoon.


The circumstances of his death are differently rehearsed by the popular traditions. According to one story, which has tlie appearance of truth, Mrs. Richardson had gone early in the day to a social gathering, " a quilting," leaving him alone. He had recently fitted up a room as a library and study in the upper story of his house, which was his constant resort. During the day his brother-in-law, Mr. Archibald Davie, had been at the house, and saw nothing unusual about him. Late in the evening, Mr. William Boyd, of Rocky Creek in Chester district, which had recently been settled by emigrants from the north of Ireland, came to the house, requesting, on the part of that people, that he would make an appointment among them for religious service. At the same time Mrs. Richardson returned, and to Mr. Boyd's inquiry for Mr. Rich- ardson, replied that he was probably in his study, and imme- diately withdrew to prepare dinner for her visitor. Mr. Boyd being desirous of an interview with Mr. Richardson, knocked at the study door, and receiving no reply, ventured to look through the key-hole, and saw him, as he supposed, on his knees at his devotions. After waiting a considerable time, Mr. Boyd expressed to Mrs. Richardson some anxiety for an interview with him, and she ascended the stairs, and on open- ing the door, uttered a piercing scream which brought Mr. Boyd to her side. They found Mr. Richardson dead, in a kneeling position, and a bridle around his neck. The neigh- bors were called, and the facts made known. An apprehension prevailed among these friends that the interests of religion and the fair fame of so eminent a minister would suffer if he ' should be known as a felo de se. The circumstance of the bridle was therefore suppressed, and he was said to have died at his devotions. Mrs. Richardson, who was a lady of much personal beauty, married in the course of the year Mr. George Dunlap, a gentleman of worth. The marriage was perhaps regarded as more hasty than a proper respect for Mr. Rich- ardson's memory would justify. The circumstances of Mr. Richardson's death became more and more public, various tales and unfounded suspicions grew into greater consistency as they passed from mouth to mouth, until the cruel suspicion arose that Mrs. Richardson herself had a hand in her husband's death. This proceeded so far, that a most superstitious and revolting test of her innocence or guilt was at length resorted


27


--


418


DEATH OF MR. RICHARDSON.


[1770-1780.


to. About a year after his interment, the whole community was collected around his grave, the body of Mr. Richardson was exhumed and exposed to view, and Mrs. Richardson was subjected to the shocking ordeal of touching his corpse, on the absurd idea which at that time prevailed, that blood would flow if the murderer should touch the corpse of his victim. She was compelled by the cruel necessity of the case to lay her hand on the forehead of lier deceased husband, and tradi- tion says that Archy Davie, the brother-in-law of Mr. Richard- son, pressed her hand down upon it. The afflicted woman could not restrain her tears, but wept aloud. Yet nothing un- usual followed ; no divine interposition resolved the mystery, and the transaction was ridiculed or sadly deplored by the majority of the people as a farce discreditable to those who had been the chief actors in it. The belief, however, continued in the minds of some that Mr. Richardson had died by other hands than his own. His death is referred to in the manu- script history of this church prepared at the request of the first presbytery of South Carolina, and sent to the General Assembly in 1794. " He continued our minister," says the narrative, " for twelve years, died an untimely death, by what instrumental cause we cannot determine, and the delicacy of the case forbids a conjecture. His death was most deeply lamented by the people of his congregations. He was a warm and lively preacher, remarkable for liis piety and devotion to God, and charity to the poor. His memory is still very dear to those who were the people of his charge."


These doubts were all founded on the popular belief among Christians, that God would never so forsake his children as to leave them to the awful death of a suicide. It is forgotten in all this, that the people of God and his ministers are not ex- empted in this life from any of the forms of human disease- that the diseases of the mind are as real as those of the body, and are often connected with them-and that one of the most frequent results of mental malady is the attempt to put an end to one's own life. The disease is as real and as certain in its termination, often, as the fever, or any other fatal malady, and God's people and ministers are no more exempt from the one than the other. Mr. Archibald Simpson, the early friend and comrade of Mr. Richardson, makes a contemporary and rational record of his lamented death. In his manuscript diary, under date of August 26th, 1771, he says : " On Friday night, when I came to town (Charleston), was informed by report of the death of my dear friend and comrade, the Rev. Mr. Richardson,


419


DEATH OF MR. RICHARDSON.


1770-1780.]


and this day had it confirmed. This has afflicted me much, and is, in many respects, the loudest call I ever met with to prepare for the eternal world. Oh ! that I may be ready and may give up my accounts with joy! His death is a very great loss to the part of the country where he lived. He was a burning and a shining light, a star of the first magnitude, a great Christian, a most eminent minister of Jesus Christ. He has left a disconsolate widow, but no children. His death was something remarkable. He was of a strong and robust make, and in general healthy, but of a heavy, melancholic disposi- tion, subject from his very youth to vapory disorders. His labors for some years were very great. About three or four years ago he began to decline; his vapory disorders increased, his intellect seemed to fail. He turned very deaf, and lost much of his spirits and liveliness in preaching, but was still very useful to his own people. About three months ago he seemed sickly, but his people and family thought he fancied himself worse than he was, as he did not keep his bed, but appeared as usual, and only kept his house. Some time in June one of his elders was visiting him, and in order to divert him had entered into some argument with him, in which Mr. R. talked with a good deal of spirit, and afterwards went up stairs to his room, but was to be down to dinner as usual. Accordingly, when dinner had waited for some time, they went up stairs and found him dead on his knees, one hand holding the back of a chair and the other lifted up as in prayer. So that he seemed to have expired in the act of devotion, and to all appearance had been dead some time : a most desirable death indeed. O Lord God ! let me die the death of the righteous, and let my latter end be like his." Such is the story of his death which Mr. Simpson, pastor of the church of Indian Land (Stoney Creek, Beaufort district), and his co- presbyter in the old presbytery of Charleston, received and records. As far as it goes, it leaves the presumption that he died the victim of a mental malady which had been gaining strength unobserved by his friends for a length of time.




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