Religion on the Eve of the Revolution:
3000 Churches in the colonies
15% Anglican (Est. church in NYC and SC. Majority in Va?)
22% Congregational (Eng. Calvinist / Puritans)
20% Presbyterian (Scottish and Scots/Irish Calvinist)
16% Baptist
10% Quaker
5% Lutheran
2% Catholic
Jewish - ?
McCrady:
10% Quaker
5% Lutheran
2% Catholic
Jewish - ?
McCrady:
Come 1775 through the end of the war, the influence of the clergy as a whole was vastly on the side of the Revolutionists. The churchmen of the low country, the Presbyterians of the upper, the Con- gregationalists and the Baptists of the town, all threw their influence against the Crown; and their influence was very powerful in Carolina, for the people were generally a religious people.
We have remarked that almost all the clergymen from England sided with the people in their struggle with the government; it is at least worthy of observation, too, that while in other colonies the churchmen were almost always Tories, the very reverse was the case in South Carolina. The leaders of the Revolution were almost all from the old St. Philip's Church. Christopher Gadsden, Henry Laurens, Charles Pinckney, Thomas Pinckney, Rawlins Lowndes, the Rutledges, the Middletons, William John son, Henry Laurens, father of John, and Daniel Cannon were all parishioners of the old church. James Parsons, Charles Cotesworth Pinckney, and Miles Brewton were from St. Michael's. Thomas Lynch and his son were parishioners of the church in Prince George, Winyaw, Thomas Heyward from St. Helena's, and William Henry Drayton from St. Andrew's. The great mistake the British made in the invasion of the upper part of the province was in supposing all the Scotch-Irish Presbyterians there were enemies to the Royal government because they were Dissenters, and the New England Dissenters had excited the war.
On the contrary, as we have seen, those people had come too recently into the province to have become amalgamated in sentiment with those on the coast. They had not been consulted as to the movements there in the inception of the difficulties, and had no representation in the assemblies which had been quarrelling with Boone and Montague. But fortunately, says Judge Johnson, in his Life of Green, the British felt too confident in themselves or too much contempt for the enemy to act with moderation or policy. Amidst the infatuation of power and victory their commander appears to have forgotten that a nation may submit to conquest but never to insult. They seem to have forgotten also that religion, which looks to another world for its recompense, becomes the most formidable enemy that can be raised in this. As the Dissenters of New England had the reputation of having excited the
Religion in Charleston
Congregational - The White Meeting House
The original building used by the Independent congregation was but forty feet square and slightly built. It was much out of repair, and in 1729 the building of a new house of worship was begun, which was completed in 1732. It was built entirely by private means, the subscriptions varying from £1 10s. to £100, and amounting in all to £8322 15s., which was increased in 1731 by £322 additional for enlarging the building. Being a wooden building and painted white, it became known as "The White Meeting."
The present Meeting Street in Charleston was originally called Church Street, but upon the removal of the congregation of St. Philip's Church to the site of the present church, the street on which it was erected took the name of Church Street, and the old Church Street became Meeting Street, from the " White Meeting-house " upon it.
On the contrary, as we have seen, those people had come too recently into the province to have become amalgamated in sentiment with those on the coast. They had not been consulted as to the movements there in the inception of the difficulties, and had no representation in the assemblies which had been quarrelling with Boone and Montague. But fortunately, says Judge Johnson, in his Life of Green, the British felt too confident in themselves or too much contempt for the enemy to act with moderation or policy. Amidst the infatuation of power and victory their commander appears to have forgotten that a nation may submit to conquest but never to insult. They seem to have forgotten also that religion, which looks to another world for its recompense, becomes the most formidable enemy that can be raised in this. As the Dissenters of New England had the reputation of having excited the
Religion in Charleston
Congregational - The White Meeting House
The original building used by the Independent congregation was but forty feet square and slightly built. It was much out of repair, and in 1729 the building of a new house of worship was begun, which was completed in 1732. It was built entirely by private means, the subscriptions varying from £1 10s. to £100, and amounting in all to £8322 15s., which was increased in 1731 by £322 additional for enlarging the building. Being a wooden building and painted white, it became known as "The White Meeting."
The present Meeting Street in Charleston was originally called Church Street, but upon the removal of the congregation of St. Philip's Church to the site of the present church, the street on which it was erected took the name of Church Street, and the old Church Street became Meeting Street, from the " White Meeting-house " upon it.
-- The conversion of the Rev. William Hutson, his coming to Carolina, and his ordination as a minister of the Congregational Church constitute a most interesting story. Mr. Hutson, the son of a clergyman of the English Church, was born in England in 1720, and entered upon the study of the law in the Inns of Court, but having a great repugnance to the profession, and his father remaining firm in the purpose for which he had educated him, young Hutson deserted the parental roof and came to America. His little money was soon expended, and as a means of supporting himself he joined a strolling company of players. Mr. Whitefield was to preach on the evening preceding Mr. Hutson's de"but on the stage. Mr. Hutson attended and was completely carried away. He had, it was said, gone inclined to scoff but remained to pray. So great was the change which he experienced that he went the next morning to Mr. Whitefield and consulted him whether he should appear on the stage as he had intended, expressing the greatest reluctance to do so. Mr. Whitefield advised that, as he had entered into an engagement with the company which had been announced to the public, he should comply with it, perform his part, and afterward leave the stage. Mr. Hutson did so, but his feelings were so painfully excited that he utterly failed in the performance of his part.
Destitute of the means of support upon leaving the company, Mr. Hutson, strolling about the Bay of Charlestown, attracted the attention of Mr. Hugh Bryan, the gentleman whose acquaintance we have already made in connection with Mr. Whitefield's career in South Carolina. Mr. Bryan, observing him in the faded garb of a gentleman, and conjecturing that he was a stranger and in need, accosted him and inquired into his condition and circumstances. Satisfied with his account of himself, Mr. Bryan proposed to him to accom pany him to his residence and to assume the office of tutor for his children. Mr. Hutson did so, and became an intimate in Mr. Bryan's family, whose widow he subse quently married for his second wife. He was ordained as a Congregationalist minister in 1743, and for five years was minister of the Independent Church in Charlestown.
Destitute of the means of support upon leaving the company, Mr. Hutson, strolling about the Bay of Charlestown, attracted the attention of Mr. Hugh Bryan, the gentleman whose acquaintance we have already made in connection with Mr. Whitefield's career in South Carolina. Mr. Bryan, observing him in the faded garb of a gentleman, and conjecturing that he was a stranger and in need, accosted him and inquired into his condition and circumstances. Satisfied with his account of himself, Mr. Bryan proposed to him to accom pany him to his residence and to assume the office of tutor for his children. Mr. Hutson did so, and became an intimate in Mr. Bryan's family, whose widow he subse quently married for his second wife. He was ordained as a Congregationalist minister in 1743, and for five years was minister of the Independent Church in Charlestown.
The influence of the clergy of the Congregationalist or Independent Church, "The White Meetners," as they were sometimes called, was entirely against the Royal government. The Rev. William Hutson, of whom we have spoken, "an eloquent preacher, an exemplary Christian, and an accomplished gentleman," under whom the congregation greatly prospered, died just as the differences between the colonies and the government at home began ; but three of its ministers were to suffer for their princi ples, — two to be exiled, and the third, after taking a most distinguished part in the commencement of the struggle, was to die before it closed. The venerable Josiah Smith, the grandson of Landgrave Thomas Smith, earnestly espoused the cause, though his age and infirmities put it out of his power to render any active service ; but so much was his influence feared that, upon the surrender of the city in the seventy-seventh year of his age, paralyzed as he was, he was ordered away from Charlestown and landed in Philadelphia, where he shortly after died.
The Rev. William Tennent, a native of New Jersey, distinguished for his learning and piety, was called in 1772 to the pastoral charge of the church. At the opening of the Revolutionary War he took a strong position in favor of independence, and both by his words and pen aided the cause.
The Rev. William Tennent, a native of New Jersey, distinguished for his learning and piety, was called in 1772 to the pastoral charge of the church. At the opening of the Revolutionary War he took a strong position in favor of independence, and both by his words and pen aided the cause.
He was sent with William Henry Drayton to arouse the spirit of resistance in the upper country; and on the 11th of January, 1777, delivered an address in the House of Assembly on the subject of religious liberty. This address has become historical. He died in the same year. [Note that Tennent was successful in his quest to have the SC Congress disestablish the Anglican Church as the official state Church.]
After the death of Mr. Tennent, the Rev. James Edmonds kept the church open, and during the siege of the town a bomb shell fell in the churchyard while he was conducting the service. Upon the surrender of the city Mr. Edmonds was arrested and sent on board the prison ship Tartar. The church building of the congregation was first used by the British as a hospital for the sick and afterward as a storehouse for their provisions, and then as a stable.
Presbyterians -
Until 1731 the Presbyterians and Congregational ists worshipped together. Before Mr. Stobo's pastorate there had been three Congregationalist ministers from New England. He and his successor, Mr. Livingston, were Presbyterians. During the pastorate of Mr. Bassett, who was a Congregationalist, the Europeans in the body being zealously attached to the form and discipline of the Church of Scotland, withdrew and formed another society.
They founded the First Presbyterian Church, and required that their ministers should be ordained in the Presbyterian form and hold to the Westminster confession of faith. The members thus separating were chiefly natives of Scotland, and the organization assumed the name of the Scotch Church, which it has ever since borne. Their first minister was the Rev. Hugh Stewart. Their house of worship was built of wood with a steeple and chanticleer vane. It stood in Meeting Street, near the site of the present church edifice.
Hewatt, the first historian of South Carolina, the pastor of the First Presbyterian Church in Charlestown, was a Royalist, together with most of his congregation, and left Carolina upon the commencement of the Revolution.
Presbyterians -
Until 1731 the Presbyterians and Congregational ists worshipped together. Before Mr. Stobo's pastorate there had been three Congregationalist ministers from New England. He and his successor, Mr. Livingston, were Presbyterians. During the pastorate of Mr. Bassett, who was a Congregationalist, the Europeans in the body being zealously attached to the form and discipline of the Church of Scotland, withdrew and formed another society.
They founded the First Presbyterian Church, and required that their ministers should be ordained in the Presbyterian form and hold to the Westminster confession of faith. The members thus separating were chiefly natives of Scotland, and the organization assumed the name of the Scotch Church, which it has ever since borne. Their first minister was the Rev. Hugh Stewart. Their house of worship was built of wood with a steeple and chanticleer vane. It stood in Meeting Street, near the site of the present church edifice.
Hewatt, the first historian of South Carolina, the pastor of the First Presbyterian Church in Charlestown, was a Royalist, together with most of his congregation, and left Carolina upon the commencement of the Revolution.
Anglicans
St. Phillips
St. Phillips
St. Michaels
Under the instructions to Governor Nicholson, as we have seen, the Bishop of London was authorized to grant licenses to teachers coming to Carolina. Many of the clergy of the Church of England came out as schoolmasters or tutors. The vice presidents and commissioners of the Provincial free school, in a memorial to the General Assembly, the 5th of November, 1767, reporting that the Rev. Mr. McCrallen, the master of the Provincial free school, had been appointed assistant minister of St. Philip's Church, and resigned the charge of the school, complain that this is not the first instance of a master quitting the school for an ecclesiastical benefice which affords a more comfortable maintenance, and that such frequent changes of masters were an impediment to the progress of the schools. Dr. Dalcho, in his History, gives a list of the clergy of the Church of England from the commencement of the colony to 1819, and from this it appears that of upwards one hundred and thirty-five who were in South Carolina previous to 1775, but five were ordained as residents of South Carolina, and not one a native of the province.
It is remarkable that of such a number of men who were in a certain sense adventurers so little is known to their detriment. Indeed, we may say that as a class they were fully equal to the high calling of their profession. They can scarcely be said, however, to have been missionaries; they came to find established churches in most instances, and, for the times, well-provided benefices. It was to these clergymen, often masters from Oxford, that to a considerable extent was owing the high standard of scholarship and the classical taste of the generation of Carolinians who came upon the field during the revolutionary period.
It is remarkable, too, that most of these clergymen from England, not one of whom was a native of the province, sided with the people in their struggle with the government.
Under the instructions to Governor Nicholson, as we have seen, the Bishop of London was authorized to grant licenses to teachers coming to Carolina. Many of the clergy of the Church of England came out as schoolmasters or tutors. The vice presidents and commissioners of the Provincial free school, in a memorial to the General Assembly, the 5th of November, 1767, reporting that the Rev. Mr. McCrallen, the master of the Provincial free school, had been appointed assistant minister of St. Philip's Church, and resigned the charge of the school, complain that this is not the first instance of a master quitting the school for an ecclesiastical benefice which affords a more comfortable maintenance, and that such frequent changes of masters were an impediment to the progress of the schools. Dr. Dalcho, in his History, gives a list of the clergy of the Church of England from the commencement of the colony to 1819, and from this it appears that of upwards one hundred and thirty-five who were in South Carolina previous to 1775, but five were ordained as residents of South Carolina, and not one a native of the province.
It is remarkable that of such a number of men who were in a certain sense adventurers so little is known to their detriment. Indeed, we may say that as a class they were fully equal to the high calling of their profession. They can scarcely be said, however, to have been missionaries; they came to find established churches in most instances, and, for the times, well-provided benefices. It was to these clergymen, often masters from Oxford, that to a considerable extent was owing the high standard of scholarship and the classical taste of the generation of Carolinians who came upon the field during the revolutionary period.
It is remarkable, too, that most of these clergymen from England, not one of whom was a native of the province, sided with the people in their struggle with the government.
--Most of the Episcopal clergy in Carolina joined the colonists in the revolutionary struggle.
-- Five only out of twenty-three resident in the province at the time adhered to Great Britain and left the country.
-- The Rev. Robert Smith, afterward the first Bishop of South Carolina, shouldered his musket and amidst scenes of the greatest danger, both by precept and example, stimulated to intrepid resistance. Having been made a prisoner on the surrender of Charlestown, he was banished to Philadelphia. His name is first upon the list of those whose estates were seized by the military authorities published in the Royal Gazette, the 30th of December, 1780.
-- The Rev. Mr. Lewis was a firm advocate of independence and indefatigable in promoting its accomplishment. Delivering a patriotic discourse on the text, "The Lord forbid that I should give the inheritance of my father unto thee," he became particularly obnoxious to the British commanders, and was sent to St. Augustine with the other patriots who were exiled there upon the fall of Charles- town, and there was separated from the others and condemned to solitary confinement.
-- The Rev. Dr. Percy, who had come to America as one of Lady Huntington's missionaries, to officiate wherever he could collect an audience, took the side of the Revolutionists and preached to the troops whenever an opportunity allowed. He was the first orator who addressed the people on the anniversary of independence. The Rev. Dr. Purcell was equally firm in his principles, and acted as chaplain and Deputy Judge Advocate in the field.
-- The Rev. Paul Turquand was a member of the Provincial Congress.
-- The Rev. Mr. Warren of St. James, Santee, being on a visit to England, was tempted by all the arts of persuasion and offers of liberal preferment to remain in England, but he returned to Carolina in 1778, and with unremitting zeal performed every duty and braved every danger to the conclusion of the contest.
Rev. Bullman 1774
The clergy of the Church of England in South Carolina generally took the side of the revolutionists, a fact of great significance in itself. But one of these, the Rev. John Bullman, who had come from England in 1770, and was now Assistant Minister of St. Michael's, boldly stood up for the King and his government. His case is interesting as showing how really divided were the people at this time, notwithstanding the appearance of unanimity in the revolutionary measures. Mr. Bullman preached a sermon Sunday, the 14th of August, 1774, upon the duty of Peacemaking, in which, denouncing " the pragmatical spirit " then prevalent, he used this language : " In short, it is from this unhappy temper that every idle projector, who perhaps cannot govern his own household, or pay the debts of his own creating, presumes he is qualified to dictate how the state should be governed, and to point out means of paying the debts of a nation. Hence, too, it is that every silly clown and illiterate mechanic will take upon him to censure the conduct of his Prince or Governor, and contribute as much as in him lies to create and ferment those misunderstandings which, being brooded by discontent and diffused through great multitudes, come at last to end in schisms in the church, and sedition and rebellion in the state ; so great a matter doth a little fire kindle."
The clergy of the Church of England in South Carolina generally took the side of the revolutionists, a fact of great significance in itself. But one of these, the Rev. John Bullman, who had come from England in 1770, and was now Assistant Minister of St. Michael's, boldly stood up for the King and his government. His case is interesting as showing how really divided were the people at this time, notwithstanding the appearance of unanimity in the revolutionary measures. Mr. Bullman preached a sermon Sunday, the 14th of August, 1774, upon the duty of Peacemaking, in which, denouncing " the pragmatical spirit " then prevalent, he used this language : " In short, it is from this unhappy temper that every idle projector, who perhaps cannot govern his own household, or pay the debts of his own creating, presumes he is qualified to dictate how the state should be governed, and to point out means of paying the debts of a nation. Hence, too, it is that every silly clown and illiterate mechanic will take upon him to censure the conduct of his Prince or Governor, and contribute as much as in him lies to create and ferment those misunderstandings which, being brooded by discontent and diffused through great multitudes, come at last to end in schisms in the church, and sedition and rebellion in the state ; so great a matter doth a little fire kindle."
Whether the pulpit was the place for such observations was at least questionable ; but, in their spirit, they were no more objectionable than Mr. Drayton's onslaught upon Mr. Gadsden and the non-importers, in 1769, when he sneered at Mr. Gadsden's advising with men who knew no rules but how to cut up a beast to the best advantage, or to cobble an old shoe in the neatest manner ; but now Mr. Drayton was consorting and advising with these very people whose fitness for political discussion he had so ridiculed five years before, and who Mr. Bullman still thought were unfit to govern the country. But matters had advanced since that time, and the butchers and shoemakers, under Gadsden, had made themselves heard in the meetings under the Liberty Tree.
The vestry of St. Michael's represented to Mr. Bullman that his sermon was construed as a censure upon the popular proceedings, and had caused great irritation ; but he refused to give any satisfaction, declaring that if his principles and conduct were disapproved, he was ready to leave the parish. A meeting of the parishioners was thereupon called, and the vestry put the question to it whether or not they approved Mr. Bullman's conduct? It was objected that this was not a fair way of submitting the question really at issue, for, while few men might approve of his course in this particular instance, all could give testimony to his general character as a moral man and edifying preacher. Sharp altercation ensued, and several moderate men in favor of Mr. Bullman quit the meeting.
The question was then again put, with a cry, " Now we will see who are enemies to their country." Upon the vote being taken, it was found that thirty-three had voted in favor of Mr. Bullman and forty-two against him. The victory so obtained was received as a matter of triumph on the side of the people in favor of the American cause ; and it was announced by a shout in the House of God.
On the next day the vestry dismissed Mr. Bullman from his office. But this action created much uneasiness ; a respectable party espoused his cause, and it was soon shown that Mr. Bullman was stronger than his vote at that boisterous meeting. Seventy-four of the parishioners addressed the vestry, urging his reinstatement. The vestry refused, and thereupon, curiously enough, the much-abused lay commission, which had caused so much controversy in 1704, was invoked for the second time in seventy years ; but, upon this occasion, in defense of the clergyman as against his vestry.
A memorial, signed by eighty-seven of the parishioners in behalf of Mr. Bullman against the vestry, was presented to the Lieutenant Governor, praying that the Board might be called together to examine into and decide upon the case. There was much excitement and violent agitation, each party espousing its side with great warmth. One declared that the assistant minister should be reinstated ; the other that if he were he would be dragged out of the pulpit. The affair grew so serious that it was feared blows would ensue.
In the meantime the church commissioners assembled to the number of ten, all who were then in the province. The other two commission ers, Thomas Lynch and Henry Middleton, were deputies at the General Congress. The Board attempted to supply the vacancies, and notifications were sent to the new members ; but Colonel Charles Pinckney, one of them, declined taking his seat because the new nominations were not, in his opinion, warranted by law, they having been made by only ten commissioners, and the law requiring twelve at least.
The Lieutenant Governor, although not convinced of the force of this objection, yet submitted to Colonel Pinckney's opinion without calling in the counsel who had been employed to draw the memorial and support it, and dismissed the Board as having no power to proceed to business until the return of the two members then at the Congress. An attempt was then made to have the act amended so as to allow the Board to fill the vacancies ; but, upon one pretext or another, the matter was put off, until, finally giving rise to much debate, the bill amending the act was postponed for six months. Upon this, Mr. Bullman sailed for England with the substantial testimonial, raised by forty-one of his parishioners, of £986 17s., and a further testimonial of reverence and affection signed by eighty-one of them.
A curious and interesting story connects the lives of two eminent Presbyterian ministers who came from Scotland to Carolina. The Rev. William Richardson and the Rev. Archibald Simpson were close college companions at the University of Glasgow. They were both of strongly religious characters and studied and communed together. Mr. Richardson was the elder and was graduated before Mr. Simpson. The latter kept a diary at the early age of fourteen, which he continued during his life, and in which there are constant allusions to his friend " W. R." They spent their Saturdays in some retired spot beyond the noise of the city in acts of devotion. The two friends were brought up under the same ministry and the same influences. At the age of twenty-one Mr. Richardson came to America and landed in Philadelphia in 1750.
After ministering in Virginia he was sent as a missionary to the Cherokees in 1758; but upon their taking up arms, he was compelled to abandon that mission, and joined the presbytery in South Carolina. Mr. Simpson had come out to South Carolina in 1753 and was then ministering at Wil ton on the coast. He enters in his journal, the 16th of April, 1759: " Dear old comrade W. R. came to my house. He was licensed and ordained by a presbytery in Virginia. Had gone some months ago a missionary to the Cherokee Indians, but finding no good could be done among them, as they were inclined to join the French, he has laid down his mission and accepted an invitation from a people at the Waxhaws about two hundred miles beyond Charlestown, is come down to join presbytery and accept their call, they being in our bounds." "Thus two college friends," says Dr. Howe, "that had studied and prayed together in Glasgow and had gone to the house of God in company meet in America and commence a ministry on these shores which was to be continued for years."
Mr. Richardson was installed in charge of the Waxhaw Church in 1759, but his labors were not confined to that particular congregation. Indeed, for seventy miles around he seems to have extended his evangelical labors, visiting the people and gathering them in many instances into regular congregations and churches. The churches in Chester and York, and Pacolet church and Fair Forest are said to have been founded by him. It is said, too, to have been the spirit of those times that those who ministered at the altar should live of the altar, and that on Mr. Rich ardson's return from these itinerant tours he would bring with him a good deal of money. But Mr. Richardson, though a missionary, was a man of some considerable means, and as soon as he had settled at the Waxhaws, where he purchased lands near the church, he sent out to England for his nephew and namesake, William Richard son Davie, then a child, whom he adopted and educated, and who, succeeding to his estate, upon his death in 1771, devoted it to the raising and equipping of a corps, with which he served in the Revolution. Under his careful training, says the Rev. Dr. Howe, Davie " became a great man in the age of great men, — a patriot, a soldier, a jur ist, a statesman, and a diplomatist, whose abilities were admitted and whose services were acknowledged."
The Rev. Joseph Alexander was another distinguished divine. He began to preach about 1765, at a house of worship on Brown's Creek, about four miles from the present site of the town of Union. This building was in tended to be used in common by Presbyterians and Epis copalians. Hence the name given first to the church, and then to the town and county.
He became distinguished as a teacher. Many youths were educated by him in his academy at Bullock Creek in York County, and by Mr. Humphries at the Waxhaws. These Presbyterian clergymen performed an important part in preparing the men of that section for their duties in the great struggle which was approaching. The Rev. Mr. Alexander was an ardent patriot in the Revolution. So, too, Mr. John Harris, who ministered to the congregations at Ninety-six, in what is now Abbeville County, was bold, enthusiastic, and inde pendent and peculiarly fitted for the stormy times in which he lived. He labored to stamp his own principles of Re publican liberty upon others. It was his boast that every man in his congregation was a Whig; but they were surrounded by Tories. These devout worshippers often bowed before him on their arms, and a tradition asserts that he sometimes preached with his gun in the pulpit beside him and his ammunition suspended from his neck after the fashion of the times.
Mr. McCaule, who first presided over the Mount Zion Society school, went with his flock to the camp and was by the side of General William Davidson when he fell on the banks of the Catawba by the rifle of a Tory.
At the commencement of the Revolution the Rev. Mr. Hart of Pennsylvania had the pastoral care of the Baptist Church in Charlestown; he removed to New Jersey, but Richard Freeman, a young preacher, succeeded him. He was an ardent advocate of rebellion. Everywhere, on stumps and in barns, as well as in pulpits, he preached resistance to Britain. Pursued by the Tories, young Freeman fled to the American camp, and there by his prayers and eloquent appeals so reassured the patriots that Cornwallis was said to have remarked that "he feared the prayers of that godly youth more than the armies of Sumter and Marion."
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