USA > South Carolina > History of the Presbyterian Church in South Carolina, Vol. II pt 1 > Part 9
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CONCORD CHURCH is about ten miles from Winnsboro', and was, as we have seen, united with Horeb under Mr. Ros- borough, in the same pastoral charge. He retained the pas- torship of Concord until his death.
AIMWELL CHURCH (on Cedar Creek) is about eight miles west of Winnsboro'. It was received under the care of the old Presbytery of South Carolina, October 25, 1799, just before its division into the First and Second Presbyteries. The first church edifice seems to have been built about 1799, on land given by Francis Robinson the year previous. John Rosborough was the first elder. About two years elapsed, when Wm. Robinson was ordained as elder. Rev. George Reid, who was ordained as pastor of Zion Church, Winns- boro', and was principal of Mount Zion College, preached to this church for about 7 years before he removed to Camden. If this were the case, Mr. Reid's ministry must have com- menced here in about 1802, and while he was yet a licentiate. The church consisted, it is supposed, in Mr. Reid's time, of about thirty members.
88
HANGING ROCK-MILLER'S.
[1800-1810.
The church of BEAVER CREEK is situated on the stream so called, about 21 or 22 miles a little west of north from Cam- den. The Rev. Robert McCulloch had been dismissed by the Presbytery from the pastoral charge of this church in October, 1792, " in consequence of the congregation failing greatly in the support promised in the call. The congrega- tion is, at present, in a broken, disorderly state." (Historical account sent up to the Assembly in April, 1694.) It remained vacant during this decade. It was supplied, under order of Presbytery, by Rev. George G. McWhorter, in 1808, and by Robt. McCulloch in 1809. On March Ist, in this year, the First Presbytery held its regular sessions at this church.
HANGING ROCK, named from one of the tributaries of Little Lynch's Creek, was in the general neighborhood of Beaver Creek church, and, probably, in Lancaster District. Mr. McCulloch was ordered to supply it at two different times, in 1807 and 1808. Beaver Creek and Hanging Rock are re- ported, in 1808, as " vacancies " able to support a pastor.
MILLER'S CHURCH. This, with Beaver Creek and Hanging Rock, were reported as vacant in 1800, but are represented as able, united, to support a minister. The First Presbytery of South Carolina held its eleventh stated session at this church on the 15th and 16th of March, 1805. The attendance was small -- G. G. McWhorter, J. B. Davies and John Cousar, ministers present, with James Crawford and William Carter, elders ; absent, Rev. Messrs. Alexander, McCulloch, Stephen- son, Walker, Yongue, Foster, Rosborough, and D. Brown. Miller's Church does not appear on the Minutes of Presby- tery much longer. It was, probably, soon absorbed by the church of Beaver Creek.
CATHOLIC* CHURCH, Chester District. Rev. Robert McCul- loch continued the pastor of this church, in connection with PURITY, until his lamentable fall. In consequence of this, he was, on the 13th of November, ISoo, deposed from the min-
*The reason for giving the name "Catholic" to the Church was owing to the mixed character of the families who united in erecting the house -consisting of emigrants who had been connected with the dif- ferent branches of the Presbyterian Societies of Ireland, viz : the Pres- byterian (so-called), the Associate and the Reformed Presbyterians, or the Covenanters-agreeing that it should become the property of which- soever should succeed in obtaining the first settled pastor, and it thus became the property of the Presbyterian Church, under the care of the General Assembly.
89
1800-1810.]
CATHOLIC CHURCH.
istry and suspended from the privileges of the church. These things are proofs of human imperfection ; and yet religion has its place in the world, and the Church still stands ; nor were such instances of defection, even of renowned servants of God, wanting in Scripture times. It was probably in view of this, and moved by the evidences of his repentance, that his Church, September 28, 1801, petitioned for his restoration to the ministry. This the Presbytery did not then grant, first, because it would be improper to return him to the minis- try before he was received into the communion of the Church, and secondly, there should be very satisfactory evidence of repentance, reformation and aptness to teach. But after he should give satisfaction to the Church, Presbytery had no objection that he should use his talents among them in their religious meetings for their instruction, yet in such a way as was consistent with the duties of a private Christian only. In those unofficial labors he engaged, holding prayer meet- ings, accompanied with exhortation, through the congrega- tion, and drawing back to him the affections of his people. On the 17th of March, 1802, the congregation renewed their petition, being satisfied of his repentance and that he would be as useful as ever in the ministry, if not more so, if restored. Presbytery, after careful enquiry and full communication with the offender absolved him from the sentence of deposition and appointed him to preach in their vacant Churches. This he did both to his own Church and to others. . For several years he was reported as a minister without charge, and Catholic Church as vacant. The defection of Mr. McCulloch was followed by a great decline in Catholic congregation just when the interests of religion were advancing rapidly else- where. Many withdrew from the communion of the Church, some of whom joined the Covenanters, some the Old Asso- ciate, and some the Associate Reformed, and some remained out of the communion of any Church. The Reformed Pres- byterians and many of those who regarded themselves as a branch of the Kirk of Scotland, kept up their "Society meetings," taught their children the principles of religion, and observed the Sabbath strictly. Those Presbyterians who were of Irish birth were warned by friends in the old country to beware of the "New Lights." Without discriminating, they included under this term not only those inclined to Socinianism who had come here from Ireland, but the Ameri-
90
HOPEWELL, CHESTER DISTRICT.
[1800-1810.
can Presbyterians, and Whitefield, and the advocates of Mod- ern Revivals. Hence they were little affected by the revivals which prevailed in many congregations of the South in 1802, upon which many of the Irish, and the Scotch no less, looked with disapprobation.
Between 1802 and 1805 John Brown, Sr., a soldier of the revolution ; John Graham and Samuel Ferguson, were added to the session, and after the death of John Graham, Joseph Simpson was elected in his place. Mr. McCullock continued to preach at Catholic. In the years 1807 and 1808 he preached one-fourth of his time at ROCKY MOUNT. On the first of the vear 1809 he commenced preaching in the neighborhood of Beckhamville, at a newly built church called BETHLEHEM, a branch of Catholic, one-fourth of his time. (Papers of Rev. J. B. Davies, D. C. Stinson, and Rev. Jas. H. Saye.)
HOPEWELL, CHESTER DISTRICT.
"A new Church had arisen in the former bounds of Catholic, of which we were not aware when our first volume was issued. The separation between Hopewell and Catholic took place in 1788. These people had existed as one society for about seventeen years. The two old elders, Thos. McDill and Da- vid McQueston, who had been elders in Ireland, assisted at the first communion at Catholic. The division between these Churches was geographical. Draw a line from Hugh McDon- ald's and Robert Parker's, the plantation now owned by Mrs Moore, Sam McCallough's plantation, now owned by Wm. Caldwell, David McCallough, now Caldwell's mills, on Bull's Creek ; Robert Jamison's and Corder's. West of this line is Hopewell ; east, Catholic, down to Catawba River. Those families that seemed to be all connected, divided this line, to wit : Geo. Cherry and wife, brother-in-law to Chestnut, to Moffatt, McDill and Meek. They remained in Catholic. The brother-in-law of David McQueston was a ruling elder in old Richardson Church. At that day people entered the Church most convenient to them. After January, 1801, when Rev. Robert McCullock was suspended from the ministry, many persons went over to Hopewell Church. to wit : Sam. Macauly and family, David Macauly and the Nixon girls, step-daugh- ters, and some others. From Purity, Ed. McDaniel, a ruling elder, and Matthew Elder's family. There were frequent
91
PURITY CHURCH.
1800-1810.]
changes from one Church to the other, even down to the present time."
PURITY CHURCH, the congregation of which bordered upon that of Catholic, and which was united under the same pasto- rate, is in the centre of Chester District (or as it is now called county, as was the case formerly), and had its house of worship within two miles of Chesterville. While the Presbytery was in session at Catholic Church in the case of Mr. McCullock, it is alleged that there were many outside and improper influ- ences introduced on the part of the prosecution. The resent- ment of the people against the accuser was so great for the manner in which he attempted to bias testimony and suborn witnesses that it was found necessary to apply for a military guard to protect his person. There had manifestly been great imprudence on the part of the accused and a criminal intent. This he admitted, but denied criminality of outward act. He was deeply afflicted at the decision but bowed sub- missively to it. There was a decided opinion in relation to him. But he won back the affections, confidence and syn - pethies of the congregation of Catholic. which remained till they were earnest for his restoration, and did not rest till it was accomplished. Purity Church did not unite in the peti- tion, nor were they willing to receive him. It therefore re- mained vacant with only occasional supplies until 1806. In March, however, 1802, a call was sent up to the First Pres- bytery of South Carolina for the ministerial labors of Thomas Neely (then a licentiate), by Purity and Catholic Churches conjointly. It was informal, not being duly certified, and probably coming only from a minority of Catholic Church. It was returned to the congregation with explanations. Cer- tain grievances of a portion of this congregation were laid before Presbytery.
" The petition of a number of persons representing them- selves as being a part of Purity congregation, praying redress of certain grievances, was taken under consideration, and after some general observations were made, on motion, it was-
Resolved, That each paragraph be separately considered.
" The first paragraph was then read as follows : We believe that the Churches had all the instituted means of grace and sal- vation before the existence of camp meetings among us, nor can we think that there is any divine warrant for them.
i
92
PURITY CHURCH.
[1800-1810.
" From observations dropped from different quarters of the house, it appeared that a diversity of opinion prevailed on this subject. Therefore, upon motion made, the question was put whether we had a divine warrant for camp meetings or . not, and carried in the affirmative. The yeas and nays being required to be inserted in the minutes, are as follows :
Yeas-The Rev. Messrs. Alexander, Stephenson, Brown, . Walker, Davis, Rosborough and Messrs. McCreary and Crafford, Elders-8.
Nays-The Rev. Messrs. McCulloch, Dunlap, Yongue and S. McCulloch, Elders-4.
" The second paragraph was read as follows : Ministers of other denominations have been permitted to preach in those as- semblies and to associate with our ministers in the exercise of religion without the approbation of our Church or even any terms of religious correspondence, union and communion entered upon by the parties themselves, known to us.
" Respecting this paragraph we take the liberty to observe that inasmuch as the petitioners have not been sufficiently explicit in pointing out the denominations to which they refer we conceive that we cannot give, an explicit answer in this case.
"The third paragraph was read, viz : Members of the Metho- dist persuasion have been admitted to the table of the Lord in communion with the Presbyterians. We do conceive that the Methodists are very erroneous in some of the most important articles of the Christian religion, and therefore we consider it highly improper that such a toleration should be granted to that class of people in the Presbyterian Church.
" Respecting this paragraph we also observe that we cannot think that merely the circumstance of a man's being called a Methodist is a sufficient reason why a person should be excluded from the communion of the church, provided he be otherwise qualified, and as the petitioners have not defined the particular doctrines held, or supposed to be held by the Methodists, which they conceive to be erroneous, we cannot with propriety go into a decision on them.
" The fourth paragraph was read in these words :
" Another subject, which we take the liberty to represent and state, is, that a regular system of psalmody has been introduced into this congregation contrary to our consent and approbation.
93
REV: THOMAS NEELY.
1800-1810.]
The truth is, we are not as yet persuaded that it is our duty to sing any other but the Psalms of David in Christian worship. We must claim the privilege of worshipping God agrecably to the dictates of our own consciences, and in the way which was for- merly practiced in this congregation.
"On this subject we would observe that, in as much as the late Synod of New York and Philadelphia, and the General Assembly, have already made certain regulations on the sub- ject of Psalmody, we beg leave to refer the petitioners to their printed extracts ; at the same time observing that, as the Synod aforesaid, and the General Assembly, do not oppose the use of any particular system of Psalmody, or any con- trary to their wish, neither do we.".
"On the FIth of March, 1806, Purity united with Edmonds (a church recently organized some eight miles northwest of Chester C. H.) in a call to Mr. Neely to become their pastor, and he was accordingly ordained and installed over these two churches, on the . 17th of October in that year, the Rev. W. C. Davis presiding and delivering the charge, and Rev. J. B. Davies preaching the sermon from 2d Cor., iv. 13. last clause. Mr. Neely was a native of York District, pursued his theological studies with Dr. Joseph Alexander, of Bullock's Creek, and continued in this charge through the remainder of this decade. In the last part of it he labored in the midst of much bodily infirmity. On September 29th, 1809, he cx- cused himself from attending on Presbytery (as also did Rev. Mr. Rosborough) for this reason, and requested that supplies be appointed to his charges until the design of Providence in respect to him may be ascertained." During the labors of Mr. McCulloch with Purity congregation, the Bench of Elders consisted of Wm. Lewis, Edw. McDaniel, Robert Boyd, James Kennedy, Andrew Morrison, and John Wilson. In 1800 appear the names of John Bell and Hugh Gaston. After the trial of Mr. McCulloch, John Bell and Edward McDaniel withdrew to the Associate Reformed Church at Hopewell, under the charge of Rev. John Hemphill. John Wilson removed to the State of Kentucky. One year pre- vious to the settlement of Mr. Neely, William Bradford, John Harden, and Robert Walker were ordained ruling elders. These three, with James Kennedy and Wm. Lewis, consti- tuted the eldership at this time.
The Rev. John Douglas, who is our authority for much of
94
PURITY, ITS FIRST CHURCH EDIFICE. [1800-1810.
what we have here said, in his History of Purity Church, written in 1865 and published in 1870, thus describes the houses of worship : "The first house of worship erected by this congregation, which was many years before Mr. McCulloch's day, was a small loghouse, which stood only a few paces in the rear of the site of the present building. It was made of the roughest materials, not of such cedar trees and fir trees as Hiram gave Solomon. It was neither ceiled with cedar, nor painted with vermilion, nor did it go up with- out sound of hammer or axe. Each neighbor brought in his own unhewn log, freshly cut from the adjacent forest ; thus, nearly in a day, a shelter was provided that would screen the worshipper from the summer's scorching sun and the pelting storms of winter. It was built of round logs, covered with clapboards, fastened down with weight-poles. It was built on a piece of vacant land of about eleven acres in extent." It seems that the architect of " the second temple " had not studied among the ruins of Athens, Corinth or Ephesus. " It was during Mr. McCulloch's ministry at Purity, the second house of worship was built. This stood directly in front of the present church. It was, no doubt, the design of its framers that "the glory of this latter house should be greater than the former." Unlike Solomon's chariot it was not made of the wood of Lebanon, nor were its pillars of silver, nor its coverings of purple, nor was it always paved with love. It was a loghouse, though its timber were hewed, had a shingled roof, but like Noah's ark had but one window and not many doors. Accurately to describe its form or dimension by cubit or rules, would require much greater architectural skill than the writer professes to pos- sess, although he still has its ineffaceable picture distinctly daguereotyped in his mind. As for its form there could have been no idolatrous design to violate the second com- mandment, for " it was not made in the likeness of anything that was made," " neither was it made according to the pattern God gave Moses in the Mount." It was intended more for " the useful than the ornamental" One of the most memo- rable reminiscences connected with this venerable house of God (especially with the juveniles), was its so-called " seats" or benches. They were of split timbers, hastily hewed and not carefully planed, with high, strait-backs, so high from the floor the young could not touch it with their toes, conse-
95
1800-1810.]
EDMONDS-FISHING CREEK.
quently they had no means of shifting position or relieving the tedium so peculiar to them in " this prison of boyhood." Even to those of riper years and more devout feelings, they were so unpliant and so uncomfortable that they must have felt more like being seated on the " stool of repentance" than engaged in the pleasant devotions of the sanctuary. Though unique and rustic in its exterior, this house served its day and was pulled down to give place to one more becoming the service of God. It is very plain the authors of this house of worship did not agree with a celebrated modern Doctor of Divinity, that cushioned seats are truly "means of grace."
EDMONDS CHURCH, mentioned above, says Rev. John B. Davies, was reorganized as a church September 22, 1802, and for two or three years was supplied by Mr. George Reid, a licentiate of the First Presbytery of South Carolina. It is near Sadler's Cross Roads in the northern part of Chester District. It was fully organized by Rev. Robt. B. Walker, and as such reported to Presbytery in 1805. In 1806 they united with Purity under the ministerial labors of Rev. Thomas Neely, who served them through the remainder of this decade.
FISHING CREEK (upper) and RICHARDSON's (formerly Lower Fishing Creek) .- The Rev. Jolin B. Davies became, as we saw, Vol. I, p. 603, pastor of these churches May 14, 1799, and continued so, far beyond the period of which we now write. In common with many other churches, they shared in the quickening and refreshing influences of the Holy Spirit in 1802, which continued on with happy results for some four years. The following additions were made to the session in successive years : In 1801, Hugh Gaston; in 1804, Josiah Porter, Charles Brown, Wm. Walker, and D. Davis ; in 1808, James Steele, James Wallis, and Samuel Lewis. The fol- lowing is a list of communicants at the beginning of his min- istry, in 1799, viz : Rev. J. B. Davies, Pastor ; Samuel Neely, David Carr, David Neely, Thos. Neely, and Thos. Latta, Elders; Mrs. Polly Davies, Sarah Neely, Margaret Carr, Agnes Neely, Prudence Neely, Martha Latta, John and Margaret Latta. Eliza Chambers, Widow McClure, Martha Gaston, Hugh McClure. Jane McClure, Mary Porter, David and Jane Davis, Thomas and Agnes Wright, Wm, Anderson, Joseph Walker, Widow Bishop, Widow McColloch, Mary Elliot, Jas, and Jane Armstrong, Charles Brown, Wm. and
96
BULLOCK'S CREEK.
[1800-1810.
Agnes Thorn, John and Martha Walker, Jane Walker, Eliza- beth Lemon, Widow Knox, David, Margaret and Sarah Boyd, Christopher and Rose Strait, John Mills, Sarah Gill, Josiah and Rachel Porter. Total-48. Received in 1799. Elizabeth Mills, Elizabeth Neely, Isabel. Allen, Sarah McHugh, Thomas Miller, making a total of 53 at the beginning of this century. The total of members at the end of 1800 was 60; at the end of 1801, 68; of 1802, 55; of 1803. 68; of 1804. 77. Down to this time, 80 had been received into the Church on profession, and 24 by certificates. Some had died, many had been dismissed, and the number at the begin- ning of 1810 was 75.
In RICHARDSON CHURCH there were elected as elders, in ISIO, David Patten, Thomas Nesbit, and Abram Walker. This church was part of the charge of Rev. J. B. Davies.
BULLOCK'S CREEK .- At the commencement of this century the Rev. Joseph Alexander was still the pastor of this church. We have anticipated, in our first volume, a few years in this, indicating, as we have done, on page 603, his release from his pastoral charge, which took place by his own request on the 27th of March, 1801. He speaks of the number of com- municants being small, and reduced from what it once was, amounting, at that time, to 85 ; of their diminished interest in public worship, and in the business of the Church ; of their perfect inattention to the collection of his stipend, and want of interest in his ministry, as the reasons of his request. It betokens a low state of religion in a community when these things are so. But it is the calamity which often comes upon the aged minister, though he may have worn his life out in the service of the Church. He was honored, as we have before said, with the degree of Doctor of Divinity, in 1807, some two years before his death. He was held in honor by his brethren in the ministry, as the following reso- lution of the Presbytery shows :
" Resolved, That the death of the Rev. Dr. Joseph Alexan- der, who departed this life on the 30th day of July last, brings to our lively recollection the sense we entertained of his great usefulness in planting many of our churches, and in devot- ing forty or fifty years of his life to the propagation of the Gospel in these Southern States." (Minutes, September 29, 1809.)
97
NAZARETH CHURCH.
1800-1810.]
Dr. Alexander was succeeded, for a season, by William Cummins Davis, who was born December 16, 1760; was graduated at Mt. Zion College, where he was both student and tutor, in 1786; was licensed by the Presbytery of South Carolina in 1787 ; was ordained as pastor of Nazareth and Milford churches in 1789. He was released from this charge in 1792. He was dismissed to the Presbytery of Concord, October 13th, 1797, and, soon after, was settled as pastor of Olney, N. C. In 1803 he was appointed by a commission of Synod to " act as a stated missionary " to the Catawba Indians until the next stated meeting of Synod, and to superintend the school in that nation. In 1805, by permission of the Presbytery of Concord, he supplied the church of Bullock's Creek. On the 30th of September, 1806, he was received into the First Presbytery of South Carolina, and at the same meeting, a call was presented to him from Bullock's Creek, which he accepted, and a committee was appointed to install him .. He was twice appointed commissioner to the General Assembly, and in 1808 he attended the sessions in Philadel- phia. He was, also, in 1805, 1806, 1807 and 1808, on the General Assembly's Standing Committee of Missions. He was, therefore, so tar, a man held in honor, of a vigorous in- tellect, of considerable influence among the people, an inter- esting preacher, given more than most men to metaphysical speculation. This led him into error, which brought him under the notice of ecclesiastical courts, and was followed by dissentions and divisions for many years. Of these our pages will shortly speak. The only recorded statistical report from Bullock's Creek is in 1807, in which it reported 70 communi- cants and 7 baptisms.
" NAZARETH CHURCH," says the Rev. Robt. H. Reid,
" was organized by Dr. Alexander. He continued to preach as their stated supply until after the Revolutionary War. He was succeeded by the Rev. William C. Davis The road that leads from this place to Pinckneyville on Broad River, was first opened by this congregation, as a bridle way for Dr. Alexander to travel when he came to preach. to them. For the following excellent biographical sketch of Dr. Alexan- der, which I know will be read with interest, I am indebted to the kindness of Robert Y. Russell. of York District :
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