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ST. MARK'S PARISH,
SANTEE CIRCUIT,
AND
WILLIAMSBURG TOWNSHIP,
SOUTH CAROLINA.
1731-1885.
BY JAMES M. BURGESS, M. D.

ARTES
1837
LIBRARY VERITAS
BSCIENTIA
OF THE
UNIVERSITY OF MICHIGAN
LE PLURIBUS UNUM
TULBUR
I QUAERIS-PENINSULAM AMOENAMORA
CIRCUMSPICE
F
277
S2
B95
CHRONICLES
OF
ST. MARK'S PARISH,
:
SANTEE CIRCUIT,
AND
WILLIAMSBURG TOWNSHIP,
SOUTH CAROLINA.
1731-1885.
*
BY
JAMES M. BURGESS, M. D.
COLUMBIA. S. C.
CHARLES A. CALVO, JR., PRINTER.
1888.
TO THE MEMORY
OF
RICHARD RICHARDSON,
JOSEPH CANTEY,
JOHN WITHERSPOON
AND
REV. ALEXANDER MCFARLANE,
AND
TO THEIR DESCENDANTS,
This humble effort is respectfully dedicated by the Author.
PREFACE.
During a period of physical prostration the Author conceived the idea of writing a
brief sketch of the Church in which his children had been reared.. Subsequently it
was thought proper to extend it so as to embrace the Churches of their mother and
her ancestors, with the addition of some notice of the founders of these Churches,
their descendants, and ministers and prominent laymen and women connected with
them.
Letters were addressed to a number of persons, and much interesting information
and many words of encouragement received in reply. Further investigation elicited
so much deemed worthy of preservation in connection with these Churches, the
people connected with them, and the country in which they were situated, that much
more has been written than was at first intended, and yet much of interest will be
left out from inability on the part of the Author, from continued ill health and want
of means, to obtain facts and incidents. In Bishop Gregg's introduction to the
"History of the Old Cheraws," he says: "It is a melancholy fact, indeed, as has been
painfully experienced here, in not a few instances, how little is known by their
posterity of the third and fourth generations of ancestors who are worthy of being
held in honored remembrance. In this connection facts could be given which would
scarcely be credited. Too little attention has been generally paid to the preservation
of such ancestral accounts and documentary matter, invaluable in connection with
the history of communities and public events of importance."
Referring to this undertaking the Rev. Samuel Leard writes: "You have a rich
mine to work, if you can only succeed in drawing up the historical points of interest,
especially the biographical.”
The Hon. John P. Richardson writes: "It will be invaluable some day, for the
knowledge of the past is fast passing away with the older inhabitants.”
66
The Hon. John L. Manning writes: The work will be one of much interest, and
a great addition to the history of the country."
Mr. J. J. Pringle Smith writes: "Histories such as you propose are very desirable,
and I wish you all success," accompanying his words with interesting facts.
Mr. Sebastian Sumter-" with many wishes for success "-kindly presented the
Author with his copy of Dalcho's History of the Protestant Episcopal Church in
South Carolina.
The Author is indebted to Mr. L. A. Ransom and Mr. A. C. Jones for assistance in
obtaining interesting matter in the office of Secretary of State.
275860
PREFACE.
•
For a large number of interesting traditional facts and incidents the Author is
indebted to Mrs. Elizabeth Pendergrass and Mrs. Mary M. McKnight, both lately
deceased; also to the Hon. John L. Manning, communicated to the Author in person
on two occasions while being most kindly and hospitably entertained in his home at
Millford.
Extracts have been made from the following works, which are referred to for fuller
information on the various subjects introduced, viz.: Histories of the United States,
Moultrie's Memoirs of the Revolution, Johnson's Traditions of the Revolution,
Mrs. Ellet's Women of the Revolution, James's Life of Marion, "South Carolina,”
a work published by the Agricultural Department, Dalcho's History of the Protestant
Episcopal Church in South Carolina, Shipp's History of Methodism in South Carolina,
Mood's History of Methodism in Charleston, Stevens's and McTylere's Histories of
Methodism, Life and Times of Bishop Hedding, Wightman's Life of Bishop Capers,
Buck's Theological Dictionary, and Bishop Burnet's History of His Own Times.
While the Author has sincerely desired, and earnestly endeavored, to state facts
correctly, he is aware that there may be errors, for in some of the works consulted
he finds mistakes, either by the authors or printers, and he cannot hope to be more
accurate or fortunate than others of more ability, and having better facilities.
It will be observed that many things are spoken of in the following pages not
indicated in the title. In explanation it may be stated that the liberty has been taken
to introduce such matters and make such comments as suited the fancy, or was
considered proper for interest and instruction, humbly trusting that the effort will
be accompanied with the blessing of Him without whose aid we can do nothing.
JAMES M. BURGESS, M. D.
Greelyville, S. C., 1885.
CHAPTER I.
Early Settlement of Carolina-Extent-Lords Proprietors-Church of England--
Christianity in Britain-John Speed-Grant of Charles the Second-Government
of Proprietors-Religious Liberty of Freemen and Slaves-Orders of Nobility-
Landgrave Bellinger-First Settlement of Charleston-St. Philip's Parish-First
Episcopal Church in Charleston-Bishop of London-First Minister in Charles-
ton-Church on Pompion Hill-Church at Goose Creek-Captain John Cantey-
Live Oak Avenue-Religious Instruction-Archbishop Tennison-Society for
Propagating the Gospel-Instructions to Schoolmasters-Beginning of Missions
in South Carolina-Foundation for other Churches.
In order to a better understanding of what follows, some allu-
sion to the early settlement of the country and the Church which
first occupied it will be proper.
"In the year 1662 certain noblemen applied to Charles the
Second, King of England, for a grant of an extensive territory in
North America, alleging their desire to enlarge his dominions,
and zeal for the propagation of the Christian faith among a peo-
ple who had no knowledge of God." In the following year a
charter was granted to eight of these noblemen, their heirs and
successors, creating them Lords Proprietors of a large territory,
subsequently including all the land from the Southern border of
Virginia to the St. John's River in Florida, and from the Atlantic
to the Pacific Ocean, to be called the Province of Carolina.
These men were members of the Church of England, which
Church existed in primitive and apostolic purity before the Church
of Rome became a corrupt and temporal power. There is nothing
to show-says the historian—that its Bishops were not consecrated
by the Apostles themselves.* Notwithstanding, the Bishop of Rome
had arrogated to himself the title of Universal Bishop, and a monk
was sent to convert the British to the authority of the Roman See.
He called a meeting of the British Bishops and proposed that they
would embrace the unity of the Church of Rome. This proposi-
*Since the above was written an interesting account of the introduction of the
Christian religion into Britain, now England, by Saints Paul and Peter and other
Christians, was found in a work by John Speed-1632-in the library of Governor
Manning at Millford, and the library of the South Carolina University.
8
CHRONICLES OF ST. MARK'S PARISH.
tion was utterly refused. In the course of time, however, the
Church of Rome obtained the whole ecclesiastical authority in
England, and its influence equally enslaved the Prince upon the
throne and the peasant in the cottage. Thick darkness spread
over the Christian world, and ignorance and bigotry increased.
At length the Reformation dissolved the spell, and the founda-
tions of the Papal throne were unsettled forever. The Pope had
proclaimed himself head of the Church in every nation, and to
counteract this the King of England was declared the head of
the Church, as well as the nation, as far as consistent with the
law of God. In this way the Church became united with the State,
and was called the "Church of England," to distinguish it from
the "Church of Rome." In the grant to the Lords Proprietors
of the Province of Carolina there was nothing reserved to the
King save their faith and allegiance. They had power to found
and build churches and cause them to be consecrated according to
the ecclesiastical laws of the Kingdom of England, and to grant
indulgences and dispensations to those who for conscience sake
could not conform to the liturgies and ceremonies of the estab-
lished Church. In taking possession of the Province, the Pro-
prietors agreed upon a code of laws, the 95th Article of which
declared that no man should be permitted to be a freeman who
did not acknowledge a God, and that he is to be publicly and
solemnly worshipped. The 98th Article allowed any seven men
agreeing in any religion to constitute a Church, to which they
should give some name to distinguish it from others. Thus was
the freedom to worship God according to the dictates of one's own
conscience established, and continues to be one of the greatest
The 107th Article allowed slaves
blessings vouchsafed to man.
to become members of any Church they might choose on the same
terms as freemen without being exempted from the civil dominion
of the owner. Among the details of the Proprietory government
was the appointment of orders of nobility with certain privileges.
A Landgrave was entitled to forty-eight thousand acres of land
for the nominal sum of twelve pence (about twenty cents) per
hundred acres, and a manuscript is before me which shows that
on the 7th May, 1698, Edmund Bellinger was made a Landgrave,
and other papers show that a portion, if not all his land, was
CHRONICLES OF ST. MARK'S PARISH.
9
situate on the North side of the Santee River, in what was after-
wards St. Mark's Parish. The first attempt on the part of the
Proprietors to settle the Province was made in 1670 at Port Royal.
After a few months they removed to the Ashley River for the
convenience of pasturage and tillage, and laid the foundations of
a town which they called Charles Town, in honor of Charles the
Second. This was the present Charleston, and began to be settled
in 1672.
The order for laying out the town was given by the Governor,
John Yeamans, to John Culpepper, Surveyor General, July 27th,
1672.
At a very early period the seacoast was laid out into four Coun-
ties. These were divided into Parishes by Act of the General
Assembly November 4th, 1704, when Charles Town and Charles
Town Neck constituted the Parish of St. Philip. The inhabitants
did not wait for the formation of Parishes before building a house
of worship.
About 1681 the first Episcopal church was built in Charleston,
on the spot now occupied by St. Michael's Church, and was named
St. Philip's, after which the Parish was called. The American
colonies were placed under the spiritual care of the Bishop of
London, and constituted a part of his Diocese.
At the date of the first charter Gilbert Sheldon was the Bishop
of that See. The first minister of the Church in Charleston was
the Rev. Atkin Williamson. In 1703 the first church was built
outside of Charleston. It was erected on Pompion Hill, on the
Eastern side of Cooper River. The Rev. Wm. Corbin officiated
among the settlements on Goose Creek, but that Parish was not
established until 1706. In 1707 George Cantey and Captain John
Cantey,* with others, were apppointed Vestrymen. Tradition,
through Mrs. General Wade Hampton, believed to be the great
granddaughter of Captain John Cantey, says he planted the live
oak trees which formed the magnificent avenue at the residence
near Goose Creek bridge. In the meantime the want of religious
instruction in the colonies excited the solicitude of many pious
and eminent persons in England. Among the most zealous of
*From cant, a British word signifying a corner. Hence, also Kent, a County in
England.
10
CHRONICLES OF ST. MARK'S PARISH.
these was the Rev. Thomas Tennison, D. D., Archbishop of Can-
terbury. Through his influence and exertions a society was
established for the religious instruction of the poor and needy in
Christ, and for giving a Christian education to the children of
the colonists. It was incorporated by William the Third, King of
England, June 16th, 1701, by the name of "The Society for the
Propagation of the Gospel in Foreign Parts." The society in June,
1702, appointed the Rev. Samuel Thomas their first missionary to
South Carolina. Particular instructions were given for catechis-
ing the Indians and negroes. The schoolmasters were impressed
with the idea that the end of education is to make men not only
fit for business, but moral and religious beings, and the end of
their employment was the instructing and disposing the children
to believe and live as Christians. The much lauded free school
system of our own State of South Carolina would be none the
worse if the same idea could be impressed upon the teachers.
This was the beginning of missions in America. The fore-
fathers of these English people had been the subjects of missionary
labor; they had been brought from heathenish darkness and
idolatry, and now their children are found extending help to the
poor and ignorant whites, heathen blacks and savage Indians.
Those persons of the present day in South Carolina who oppose
foreign missions should remember the condition of their ancestors,
and willingly help all who are yet in the same condition. The
labor of these missionaries was kept up for a period of sixty-four
years, and they deserve the warmest praise of every Christian in
America. The results of their labors and the efforts of those who
inaugurated the work will only be fully known in eternity. By
the united efforts of the missionaries and settled clergy, the
Church of England was established in America, and a broad
foundation laid for the Protestant Episcopal and Methodist
Episcopal Churches, which took its place after the war between
England and the colonies.
CHRONICLES OF ST. MARK'S PARISH.
11
CHAPTER II.
Prince George's Winyaw-Change of Government-Prince Frederick's Parish-
Chief Settlements in the Interior-Emigrants from Europe-From Pennsylvania
and Virginia-Williamsburg Presbyterian Township-Richard Richardson-
Joseph Cantey-Mount Hope-First Public Road-St. Mark's Parish-Extent-
Commissioners-First Church Built-Glebe Land-First Representatives in
Assembly-Joseph Poole-John Crawford-Richard Richardson-House of As-
sembly 1758-9-Members North of Santee-Whole Number of Members-First
Minister of St. Mark's Parish-Revs. Charles Woodmason, Thos. Walker, Wm.
Davis-Church Burnt-Petition for Aid-Location of First St. Mark's Church-
Extract from Johnson's Traditions.
By Act of Assembly of 1721, Prince George's Parish, Winyaw,
was established. Its bounds were: "To the Southwest on Santee
River and to the Northeast on Cape Fear River, to the Eastward
on the ocean and to the Westward as far as it shall be inhabited
by His Majesty's subjects." Before another Parish was formed
North of the Santee River the government had passed out of the
hands of the Lords Proprietors. By Act of Assembly, April 9th,
1734, Prince Frederick's Parish was taken off from the Western
portion of Prince George's, Winyaw. Up to this time, and for
some time afterward, all the white inhabitants of South Carolina
were Europeans and reached the Province by sea, and settlements
in the interior were made near the river landings. The principal
ones were one near Hamburg, one near Columbia, one at Pine
Tree (Camden), and one at Cheraw. These points were nearly
on a straight line, nearly parallel with the coast. The up country
beyond this line began to be peopled by emigrants from Pennsyl-
vania and Virginia some time previous to 1750, and the country
North of the Santee River and remote from the Parish church of
Prince Frederick's and the Presbyterian Township of Williamsburg
began to feel the need of a house of worship. Richard Richardson,
son of an Englishman .of the same name, had emigrated from
Virginia and settled on the Santee River. Joseph Cantey had in
1739 purchased land, formerly a portion of Landgrave Bellinger's
estate, situated lower down the Santee, and bounded on the East
by Prince Frederick's Parish, which, together with Williamsburg
Township, subsequently formed Williamsburg County. In the
angle formed by the river and County line this tract of land, con-
taining five hundred and sixty acres, and named in the title
12
CHRONICLES OF ST. MARK'S PARISH.
"Mount Hope," is situated, and on which is the Cantey cemetery.
In the early maps of South Carolina, and in the one issued in 1883
by the Department of Agriculture of South Carolina, a mount is
represented with the name "Mount Hope," in the angle formed
by the Santee River and the line dividing Clarendon and Wil-
liamsburg Counties. What gave rise to the idea of a mount in
this low, flat country is not known, unless it was the hills imme-
diately on the margin of the river swamp. A stream tributary
to the Santee, taking its rise in Clarendon County and flowing
through a portion of Williamsburg, is called "Mount Hope."
The same name has been applied to a Baptist church, a Masonic
lodge and a railroad station near this stream, in the portion of
Williamsburg County formerly embraced in Prince Frederick's
Parish.
The country at this time was sparsely settled. An old Indian
trail had been opened in 1691, afterwards a part of a public road
ordered in 1753 from Eutaw Springs across the Santee to Man-
chester, Camden and Lancaster. The country was liable to
incursions from the Indians. Lawless whites roamed abroad;
the mother country was at war with France and the Indians, and
to those who had removed from places where houses of worship
had been erected the deprivation must have been sore indeed.
By Act of Assembly, May 21st, 1757, St. Mark's Parish was taken
off from the Western portion of Prince Frederick's. Its bounds
were defined to be "by continuing the Northwesternmost line of
Williamsburg Township to Pee Dee and Santee Rivers, and all the
land situate Northward of said line." (In 1758 Lynch River was
made the Northern boundary, and the country between this
stream and the State line was included in St. David's Parish by
Act of Assembly, April 12th, 1768.)
Richard Richardson, Joseph Cantey, Matthew Neilson, Isaac
Brunson, James McGirt, William Cantey and John Cantey were
appointed Commissioners for receiving subscriptions, building the
The rector or
church and parsonage and selling the pews, &c.
minister was to be elected, and to receive the same salary as other
ministers of the country Parishes. The church was built of brick
and stone, (Dalcho says it was built of wood,) on land given by
Richard Richardson, who also gave the glebe land for a parsonage.
CHRONICLES OF ST. MARK'S PARISH.
13
This glebe land is still held by the present St. Mark's Protestant
Episcopal Church, from which it derives a revenue.
The following has been found in the office of the Secretary of
State, Columbia, South Carolina, for the year 1757:
"The Journal of yesterday's proceedings was read. The writ
which was issued for the election of two members to serve in this
present General Assembly for the Parish of St. Mark being
returned, the said return was read, by which it appeared that
Joseph Poole and John Crawford, Esqrs., were duly elected to
serve for the said Parish. November 22d, John Crawford was
present and took the oath. November 23d, Joseph Poole was
Thursday, November 30th, 1758.—
David Davis,
present and took the oath.
The Journal of yesterday's proceedings was read.
Church Warden of St. Mark's Parish, made return of the writ
which was issued for the electing of a member to serve in this
present General Assembly for the said Parish in the room of
Joseph Poole, Esq., deceased; and the said return being read, it
appeared that Col. Richardson, Esq., was duly elected. And the
House being informed that Mr. Richardson attended at the door,
he was called in and Mr. Speaker acquainted him with his having
been returned for the said Parish, and then asked him if he was
willing to qualify himself as a member of this House, to which he
answered in the affirmative. Ordered, that Mr. Cantey (Charles
Cantey, member from St. Stephen's Parish,) and Mr. Moultrie do
attend the Governor with Mr. Richardson and humbly desire that
His Excellency will please to permit Mr. Richardson to take the
oath, and make and subscribe the Declaration, and take and sub-
scribe the oath of Abjuration, pursuant to the laws made for those
purposes. Mr. Moultrie reported that Mr. Richardson had taken
the oath before His Excellency. Ordered, that John Rattray,
Esq., a member of this House and one of His Majesty's Justices
of the Peace, do administer the oath appointed by the election
laws to be taken by all persons who shall serve as members of the
General Assembly, to Mr. Richardson. And Mr. Rattray admin-
istered the said oath accordingly, and then Mr. Richardson took
his seat as a member of the House."
2-C
14
CHRONICLES OF ST. MARK'S PARISH.
This was the Commons House of Assembly in South Carolina,
"from the 23d day of October, 1758, to the 7th day of April,
1759." There was no Senate. Benjamin Smith was the Speaker
of the House. Members from Prince George, Winyaw: Paul
Trapier, Thomas Waties; Prince Frederick Parish: Thomas Lynch,
John Waties; St. Mark's Parish: John Crawford, Col. Richardson.
The Christian name of the last named is not given, evidently
because he was the only person of the name in the State with the
title of Colonel. No other Representatives North of the Santee
River. The total number was forty-seven.
The Rev. Charles Woodmason was ordained in England by
testimonials from this Parish, and on his return to Carolina was
elected its first Rector in 1766. He continued in this cure until
1770, when he left the Province. He was succeeded by the Rev.
Thomas Walker, who left the Province in 1773. The Rev. William
Davis was then elected Rector. He left the Parish the next year.
The church was burnt by Tarleton's British cavalry during the
Revolutionary War.
But little is known of the difficulties met with in building
churches in this early period. That they were numerous and
serious, we may well imagine. An extract from the proceedings
of the Legislature may throw some light on this point. Tuesday,
the 30th January, 1759, a petition of the Commissioners of the
Parish of St. Mark was presented to the House and read, setting
forth: That the petitioners, with the consent of the major part of
the inhabitants of the said Parish of Santee and Black River and
parts adjacent, have appointed the place for the church near
Santee River, on a creek called Halfway Swamp, in the said Parish,
and proceeded on Easter Monday last to the choice of Vestrymen,
Church Wardens, &c., and in all respects had regard to the laws
in such case made and provided; but by reason of the thinness of
the inhabitants (that are contiguous) and the smallness of their
fortunes, the subscriptions are very inconsiderable to the under-
taking, and make us unable to go on with building the said church,
&c., and therefore pray that the House will be pleased to grant
the said Commissioners such relief towards the building the said
church in the Parish of St. Mark at the place aforesaid, as this
House shall think fit. Ordered, that a Committee be appointed
CHRONICLES OF ST. MARK'S PARISH.
15
to take the petition into consideration, and that they do examine
the matter thereof and report the same, as it shall appear to them,
to the House; and it is referred to Mr. Cantey, (member from St.
Stephen's,) Mr. Moultrie, Mr. Broughton, Mr. Frear, Mr. John
Crawford, (member from St. Mark's,) Mr. Mazyck and Mr. Postell.
Wednesday, 31st day of January, 1759, Mr. Cantey (according to
order) reported from the Committee to whom the petition of the
Commissioners of St. Mark was referred, that they had examined
the matter of the said petition and had directed him to report the
same, as it appeared to them, to the House, and he read the report
in his place, and afterwards delivered it in at the Clerk's table,
where the same was read, and is as follows, viz.: That your Com-
mittee have, pursuant to the order of the House, considered the
said petition, and do recommend the sum of seven hundred pounds
to be given to the said Parish for the use set forth in the said
petition. Ordered, That the said report do lie upon the table.
A church was built, and, as has already been stated, was
destroyed by British soldiers. It was situated about ten miles
from the place now known as Wright's Bluff, on the Northern
side of Santee River. The Rev. Paul Turquand, Rector of St.
Matthew's during the years 1766-7 and 1785-6, baptized and
married persons in this Parish, but it is doubtful if a register was
preserved, which is very much to be regretted, as an account of
the births, marriages and deaths of the people of this Parish at
that time would form an interesting item. The following is taken
from Johnson's Traditions of the Revolution :
"The Rev. Wm. Davis was one of the earliest Rectors of St.
Mark's Parish. He was inducted in 1773, but only continued a
year or two in the performance of his clerical duties in that place,
and then accepted the living at Dorchester, at that time one of
the best in the Province. He had one only dear daughter,
Eleanor-young, lovely and accomplished. Life, love and rapture
blossomed in her sight. She was engaged to be married, and in
the buoyancy of youth, sprightliness and hope she walked out into
the woods, accompanied by some of her young friends and bride's
maids. In a sportive humor she bent a sapling and was riding
on it, when by the breaking of a branch she was thrown from it
16
CHRONICLES OF ST. MARK'S PARISH.
with some force and violence, but arose unhurt. Instead of
thanking God, mentally or otherwise, for this preservation, she
foolishly-nay, impiously-boasted that she cheated God Almighty
for this time. 'Thou fool! this night thy soul shall be required
of thee.' In the afternoon of the same day Miss Davis went to
ride out with the same youthful party; her horse took fright, she
was thrown from his back and killed in an instant, in the presence
of them all. Her many young friends were, no doubt, awfully
impressed with the Providential visitation so directly after her
irreverent and impious boast."
CHAPTER III.
Church of England-Ministers in Colonies Licensed by Bishop-Elected by People-
Extract from Ramsay-Free School in Charleston-Bequests-Bishop's Commis-
sary-Alexander Garden-Attention to the School-Character as a Pastor-Trial
of Whitefield-Gardenian System-Gardenia-Office of Bishop's Commissary-
Cessation of Missions-Value of its Operations-Christian Benevolence-First
Donation to a Superannuated Preacher-Jonathan Amory-First Bequest of a
Parsonage-Mrs. Affra Coming-Extract from Dalcho-First Society for Relief
of Widows and Orphans of Ministers-Alexander Garden-David Deas-Henry
Laurens.
The Church of England was divided into the spiritual and civil
Church-the one independent of secular power, having Christ for
its head, and being governed by spiritual officers whom He had
ordained to minister in holy things; the other having the Execu-
tive of the State for its head, and having such officers as were
necessary or useful in its civil union.
The Church of England, in this twofold capacity, never had
existence in America. The clergy were not placed over the
churches contrary to the wishes of the parishioners. The Bishop
of London licensed the clergy to officiate in this part of his Dio-
cese, and the venerable society sent them out as missionaries to
particular Parishes, but the people were called together by a law
of the Province to elect their ministers. The historian Ramsay
says: "The religious establishment, which enjoyed so many and
such highly distinguished privileges, was mildly administered. A
free toleration was enjoyed by all Dissenters. The law which
CHRONICLES OF ST. MARK'S PARISH.
17
excluded them from a seat in the Legislature was soon repealed
by the Provincial Assembly. The friendship of the mother
Church, the patronage of government and the legal provision for
clergymen, though partial and confined to one sect, were useful
as means of introducing more learned ecclesiastics than would
probably have been procured by the unassisted efforts of the first
settlers. Religion assumed a visible form and contributed its
influence in softening the manners of dispersed colonists, who,
from the want of schoolmasters and clergymen, were in danger
of degenerating into savages. It was the means of introducing
about a hundred Episcopal clergymen into the country, who were
men of regular education and useful in their profession, who
generally became settlers and left families. It also contributed
to the introduction of a number of Bibles and other books on reli-
gious subjects, which either formed parochial libraries or were
given away by missionaries of the English Society for Propagating
the Gospel. The Establishment also procured an influx of several
hundred pounds sterling annually into the country for the main-
tenance of the Episcopal clergymen in aid of their Provincial
legal salary. For these benefits resulting from the Establishment
the country was in a great measure indebted to Governor Sir
Nathaniel Johnson. In 1700 a Provincial library was established
by the Lords Proprietors, the Rev. Dr. Bray, the Bishop of Lon-
don's Commissary in Maryland, and several of the inhabitants.
A little later the clergy employed by the Society for Propagating
the Gospel in Foreign Parts were instructed to encourage the
setting up schools for the teaching of children. In 1711 the so-
ciety established a free school in Charleston, and placed it under
the Rev. Wm. Guy, A. M. In 1712 the school was incorporated
by Act of Assembly. Several sums of money had been bequeathed
for founding free schools and an appropriation of one hundred
pounds current money for a master. A brick building was erected,
and the society's school united with it. In 1715, after the destruc-
tive war by the Yemassee Indians, the society directed their agent,
Colonel Rhett, to pay the schoolmaster a half year's salary. In
1721 Richard Beresford bequeathed a considerable amount for the
education of the poor. In 1728 his example was followed by
John Whitmarsh, and Richard Ludlam bequeathed his entire
18
CHRONICLES OF ST. MARK'S PARISH.
estate for the same purpose. Bequests were also made by Richard
Harris in 1731, by Mr. Hughes in 1741, by Rev. Lewis Jones in
1745, and by John Gibbs and George Hext in 1770. Alexander
Garden was appointed Commissary to the Bishop of London in
1726. His appearance as one of the Visitors of the free school in
Charleston was the sure precursor of a strict examination. He
did not permit the teachers, as they are very fond of doing, to
point out the places for examination. This business was man-
aged by him as it ought to be, and was a real trial of what the
pupils had learned. It was not confined to select portions on
which they had previously prepared, but extended generally and
promiscuously to all they had gone over. His visits and strict
examinations produced good effects on both masters and pupils.
He was attentive to the religious education of his children and
servants, and admitted no young persons as communicants till he
was privately satisfied that they understood the nature of the
ordinance and had those views of religion which are proper for
communicants. He would not receive from persons he married
one penny more or less than the law allowed. His charity was
measured by rule. The exact tenth of his whole income was
yearly given to the poor. Strict himself, he required strictness
from others. Under his pastoral care the profession of religion
was no slight matter.'
This being the character of Commissary Garden, it is not sur-
prising that the irregularities of Mr. Whitefield disturbed him,
and that he should bring him to trial. In connection with this
matter, Mr. Garden has been referred to by a late writer as the
"shadow of a Bishop." Possibly the "shadow" in this case was
not a true reflection of the substance, but it will scarcely be denied
that if the Gardenian system in the examination of pupils at
school and the pastoral oversight and reception of persons as
members of the Church were more closely followed by the teachers
and pastors of the present day, the country and the Churches
would be all the better for it.
He was held in high esteem by the literati of Europe; and in
compliment to his valuable botanical investigations Linnæus
applied the name Gardenia to that beautiful pure white flower
which grows so luxuriantly in the lower portion of South Carolina.
CHRONICLES OF ST. MARK'S PARISH.
19
At the time of Mr. Wesley's visit to Charleston, in 1736, Mr.
Garden was Commissary to the Bishop of London. This office,
in the sense in which it is here used, is now unknown in America.
In the Church of England a Commissary is appointed by a Bishop
to exercise ecclesiastical jurisdiction in a particular part of his
Diocese when, from distance or other cause, he cannot attend in
person. The Commissary is to hold visitations, to superintend
the conduct of the clergy, and generally to exercise the authority
of official principal and Vicar General. An appeal lies from the
Commissary to the Archbishop. In Commissary Garden's letter
of April 22d, 1762, he says, "though in declining health, he zeal-
ously endeavored to discharge his duties. In the past year he had
baptized twenty white children and one black. Thirty children
repeated the catechism very distinctly every Lord's day. During
twenty years he had found his congregation always ready to con-
tribute what was necessary to the decent performance of public
worship. He reported the Beresford school flourishing. Eight
poor children were clothed, boarded and educated by that charity.
A salary was paid a teacher for teaching the children reading,
writing and arithmetic. Provision being made, the Society for
the Propagation of the Gospel in Foreign Parts discontinued sala-
ries to missionaries, and in 1766 the missions in South Carolina
ceased. The exertions of this society in the service of religion
deserve the warmest praise of every Christian in America. Their
expenses in supporting missionaries, catechists and schoolmasters
in the American Colonies are probably greater than is generally
known. Their labors were continued through a period of sixty-
four years in South Carolina.
While the ministers of the Church of England were laboring
for the advancement of religion, laymen and women were setting
examples of Christian benevolence. The first minister of the
Church of England in Charleston, Rev. Atkin Williamson, when
advanced in years, became unable, from sickness and infirmities,
to attend to the duties of his ministerial function or support him-
self. The General Assembly appropriated £30 per annum for his
support during life. Jonathan Amory bequeathed to Mr. Wil-
liamson £10, November 23d, 1697, which was the first donation
to a superannuated preacher in America.
20
CHRONICLES OF ST. MARK'S PARISH.
On the 10th December, 1698, Mrs. Affra Coming, (widow,) a
lady of eminent piety and liberality, generously made a donation
of seventeen acres of land, situated on Wentworth, Coming,
Beaufain and St. Philip's streets, to Rev. Samuel Marshall and
his successors forever as a glebe or parsonage lot. This was the
beginning of parsonage property in South Carolina. The year
1762 is memorable in the annals of the clergy in South Carolina.
A brighter day dawned upon their families and cheered them with
the hope that when the husband and father should be called to
give “an account of their stewardship" the widow and her little
ones would not be left to perish in an unfeeling world. Exposed
to the same event, in the service of one common Lord, affection
and interest drew them nearer together for their common good
and united them by more tender but stronger ties. The loss which
they yearly sustained of some of their number and the distress
to which the families of many were exposed called forth their
active sympathies. Though the scanty reward of their labors
scarcely allowed them more than immediate support for their own
families, yet, with a generosity deserving of a better fortune, they
shared their mite with the widow and the orphan of their brother.
Feelings like these deserve to be recorded to the honor of our
nature, and the names of such men to be handed down to pos-
terity as an illustrious example of that charity and benevolence
which can even provide for "the household of faith" amidst the
pressure of the most unfavorable circumstances.
On the 21st April, 1762, the first Society for the Relief of the
Widows and Children of the Church of England in the Province
of South Carolina was formed by Alexander Garden, James Har-
rison, Robert Baron, Winwood Sergeant, Robert Smith, Robert
Cooper, John Tonge, Abraham Imer, Joseph Dacre Wilton, Joseph
Stokes and Offspring Pearce.
From this humble origin the society went slowly forward, with
an income for many years very little more than equal to its dis-
bursements. Through the well-directed influence of some of its
members, a liberal donation sometimes enlivened its prospects;
but from the smallness of their numbers and the scantiness of
their resources the clergy seem, at about the year 1770, to have
despaired (without other means than till that period had been
CHRONICLES OF ST. MARK'S PARISH.
21
employed) of bringing their work to any considerable degree of
advancement.
New Jersey and
They applied to
Foreign Parts,
In this situation they found an ample resource in the benevo-
lence of their brethren of the laity. The first expression of the
desire of their aid was followed by an application from David
Deas, Esq., at the anniversary in 1771, to be received into the
society as a member. At the next meeting, Henry Peronneau,
Benjamin Dart and Henry Middleton, Esqs., on application, were
also elected members. From this period the society continued to
receive applications for admission every year from the most re-
spectable lay members of the different Parishes, and began to be
distinguished among those institutions which adorn the doctrine
of the benevolent Saviour of the world by the relief which they
afford, in His name, to indigence and distress.
Similar societies were formed in New York,
Pennsylvania in 1767 and incorporated in 1769.
the Society for the Propagation of the Gospel in
and £20 sterling was subscribed to each Province. The society in
Carolina neither asked nor received any aid but from the clergy
of the Province, and had, therefore, for a long time to contend
with difficulties which ultimately led to the admission of laymen.
It will be a satisfaction to Carolinians to know that the lay mem-
bers of the Church in this Province were so desirous of contribut-
ing to this excellent charity, that, as they could not at first join
the society in Carolina, they extended their benevolence to the
Northern institution. Among its original subscribers and con-
tributors we observe the names of Colonel Henry Laurens, Thomas
Smith, Benjamin Elliott, Robert Pringle and Thomas Lynch, of
this Province. The above was the first "Conference Brotherhood"
in South Carolina, and the account of it may serve to encourage
the ministers of like associations of the present day and stimulate
lay members who are able to follow the example set them by David
Deas, Henry Laurens and others.
22
CHRONICLES OF ST. MARK'S PARISH.
CHAPTER IV.
African Slaves in Carolina-Allowed the Rite of Baptism-Religiously Instructed—
Act of the Legislature Anent the Same-Letter from the Clergy-Address of the
Bishop of London-Sermon by Samuel Smith-Negro School in Charleston-
Alexander Garden-Preparation of Negro Teachers-Harry and Andrew-Other
Schools Recommended-Robert Smith Examining the Schools-Death of Andrew
-Profligacy of Harry-School in Operation 22 Years-Discontinued.
African slaves were first brought to Carolina in 1671. They
were, as we have already seen, allowed the rite of baptism and
Church membership under the Proprietory government, and the
missionaries sent out by the Society for Propogating the Gospel
were instructed to catechise them. After the royal government
was established various opinions were held in the colony as to the
propriety of instructing slaves in the Christian religion. The
Legislature of Carolina had declared the law on the 7th June,
1712, saying: "Since charity and the Christian religion, which
we profess, obliges us to wish well to the souls of all men, * *
and that no persons may neglect to baptize their negroes or
slaves, be it enacted, that it shall be, and is hereby, declared law-
ful for any negro or Indian slave to receive and profess the Chris-
tian faith and be thereunto baptized."
*
Individual piety had been exerted in many of the Parishes in
promoting the conversion of the negroes, and the success which
attended these charitable labors induced similar exertions in
other places, and increased the desire to extend the practice
further.
The clergy had generally given a portion of their time to this
work, and had baptized many. Something, however, was want-
ing to make it general. Prejudices were to be removed, and
advantages pointed out, while the Christian duty of converting
even such souls to Christ was to be clearly established and brought
home to the hearts of the people by some person in authority
whose opinions they would respect, and whose advice they might
be willing to adopt. The clergy of the Province, in a joint letter
to the Society for the Propagation of the Gospel in Foreign Parts,
stated their views on the subject. It was taken up by serious
Christians in England as a work of bounden duty, and Dr. Gibson,
Bishop of London, published an address to serious Christians in
CHRONICLES OF ST. MARK'S PARISH.
23
England to assist the society in carrying on the work of instruct-
ing the negroes on the plantations abroad. He likewise addressed
pastoral letters to the masters and mistresses of families, exhort-
ing them to encourage and promote the instruction of their
negroes in the Christian faith. He said: "I am loth to think so
hardly of any Christian master as to suppose that he can deliber-
ately hinder his negroes from being instructed in the Christian
faith, or, which is the same thing, that he can upon sober and
mature consideration of the case finally resolve to deny them the
means and opportunities of instruction." He also wrote to the
missionaries as follows: "As to those ministers who have negroes
of their own, I cannot but esteem it their indispensable duty to
use their best endeavors to instruct them in the Christian religion
in order to their being baptized, both because such negroes are
their proper and individual care, and because it is in vain to hope
that other masters and mistresses will exert themselves in this
work if they see it wholly neglected, or but coldly pursued, in the
families of the clergy; so that any degree of neglect on your part
in the instruction of your own negroes would not only be the
withholding from them the inestimable benefits of Christianity,
but would tend to the obstructing and defeating the whole design
in every other family.".
In 1731 a sermon was preached by Rev. Samuel Smith, in which
he strongly urged the duty of instructing the negroes in the
knowledge of Christianity. The want of schools for instructing
negroes so as to enable them to read the Scriptures, and to under-
stand the nature of redemption, had long engaged the feelings
and attention of the clergy. At length, through the influence and
exertions of Commissary Garden, a school house was built in
Charleston by private subscription, and opened on the 12th
September, 1742. The Commissary purchased at the expense of
the society two intelligent negro boys with the intention of hav-
ing them prepared in this school for the tuition of others. Mr.
Garden thought it probable that if the experiment succeeded in
town, similar institutions would be formed in the country, where
the services of these youths would be of signal benefit, as he
thought that the negroes would receive instruction from them
with more facility and willingness than from white teachers.
24
CHRONICLES OF ST. MARK'S PARISH.
The two youths above mentioned received the baptismal names
of Harry and Andrew. They continued in the school in Charles-
ton, and there were colored persons living there in 1819 who were
taught by them to read. October 10th, 1743, Mr. Garden wrote
to the society that the school consisted of thirty children. He
was of the opinion that thirty or forty children would annually
be discharged capable of reading the Scriptures. In consequence,
a large number of Bibles, Testaments, common prayer and spell-
ing books were sent. In 1744 the school numbered about sixty,
eighteen of whom read well in the Testament, twenty in the
Psalter, and the balance were in the spelling book. In 1746 the
school was still flourishing, fifty-five children under tuition and
fifteen adults instructed in the evening. The success of this
experiment induced the Commissary to recommend the establish-
ment of similar schools in other places. He believed they would
have a tendency to promote the welfare of the colonies, to increase
their security and improve the condition of the slaves by afford-
ing them religious knowledge, and showing them the necessity of
piety and moral conduct in obedience to the will of God. In 1747
Mr. Garden reported the continued prosperity of the school. In
two years past forty children had been discharged who could
read the Bible and were well instructed in the Catechism of the
Church. In 1755 Rev. Richard Clark, Rector of St. Philip's Church,
reported seventy children in the negro school, and acknowledges
the receipt of a box of books. In 1757 Mr. Clark reported the
school flourishing and full of children, and from the success of
this institution he lamented the want of civil establishments in
the Province for the Christian instruction of fifty thousand
negroes. While the Rev. (afterwards Bishop) Robert Smith
was Rector of St. Philip's, he examined the proficiency of the
children twice a week, and the school was declared a flourishing
and useful institution. Andrew, one of the teachers, died, and
the other, Harry, turned out profligate. As there were no other
black or colored persons competent to take charge of the school,
it was discontinued in 1764, after having been in operation
twenty-two years.
CHRONICLES OF ST. MARK'S PARISH.
25
CHAPTER V.
Missionary-Mr. Thomas-Goose Creek-Instruction of Negroes in Country-Indians
and Negroes Baptized-Francis Le Jau-Richard Ludlam-Bequest to School-
Children Carried 200 Miles to be Baptized-John Cantey, Vestryman-Goose
Creek Church Not Desecrated by British Soldiers-Respect to Royal Arms-Biggin
Church-John J. Tschudy- Mrs. Haige and Mrs. Edwards-John Wesley in
Charleston-Whites and Slaves Worshiping Under Same Roof-St. Philip's-
Cumberland-Lower St. Mark's-Conversation of John Wesley with a Negro
Woman-Wesley's Meditation-Dr. Mood's Comment-Remarks of the Author
-Extract from "South Carolina.”
While the negroes in Charleston were being instructed, those in
the country were not neglected. Mr. Thomas, the missionary, as
early as 1702, was directed to make Goose Creek the principal
place of his residence. Here he devoted some portion of his time
to the instruction of negroes, and taught twenty to read. Mr.
Thomas died in 1705 and was succeeded by Rev. Francis Le Jau.
He was diligent in performing the duties of his cure. He
instructed and baptized many Indians and negroes, eight of the
latter being communicants in 1714. Dr. Le Jau died in 1717.
Richard Ludlam succeeded him in 1723. He instructed in the
principles of Christianity and baptized several. He died in 1728,
bequeathing all his estate, real and personal, to the society in
trust for erecting and maintaining a school for the instruction
of the poor of the Parish of St. James, Goose Creek. This fund
was afterwards appropriated exclusively to whites. In 1752 Rev.
James Harrison was appointed to this mission. In 1757 he informed
the society that many persons had brought their children to be
baptized from a distance of from eighty to two hundred miles.
This being the year that St. Mark's Parish was authorized, we may
well suppose that some of the children were carried from thence
to Goose Creek to be baptized, especially as tradition says that
Joseph Cantey, of St. Mark's, was a son of Captain John Cantey,
a vestryman in St. James, Goose Creek. The preceding year Mr.
Harrison had baptized ten negroes, three children and seven
adults. In 1758 he had twenty negroes regular communicants
and had baptized five adult negroes. In 1760 he reported five
adult negroes baptized and twenty-eight communicants. In 1761
twenty-six communicants, and fifteen children and two adults
baptized. About 1765 Mr. Harrison expressed some desire to
3-c
26
CHRONICLES OF ST. MARK'S PARISH.
remove to St. Mark's Parish, but at the solicitation of his vestry
he consented to remain. Goose Creek was the only country
church that was not profaned by the British army during the
Revolutionary war. Some were converted into garrisons, others
into hospitals and barracks, and some were burnt. The preservation
of this church is attributed to the fact that the Royal Arms were
suffered to remain over the altar notwithstanding the war. Thus
respect was shown to an earthly King, while the King of kings
and Lord of lords was disregarded and His earthly temples
profaned and reduced to ashes. In 1764 Rev. Levi Durand, Rector
of St. John's Parish, baptized one negro child born of Christian
parents. Biggin Church, in this Parish, is situated on Tippicop-
Haw Hill, corrupted into Tippycutlaw Hill. In the Journals of
the Convention of 1819 will be found an account of the exertions
and success of the Rector, John Jacob Tschudy, in giving religious
instruction to the negroes, not published by Dalcho for want of
room.
In 1712 Rev. Gilbert Jones was Rector of Christ Church Parish.
He felt a great interest in the spiritual welfare of the negroes and
endeavored to persuade their owners to assist in having them
instructed in the Christian faith, but he found this good work lay
under difficulties as yet insuperable.
In 1724 Rev. Benjamin Pownal being Rector he reported only a
few negroes understood English or had any knowledge of religion.
In 1711 Rev. William Taylor was appointed by the society
missionary to St. Andrew's Parish. In 1713 he wrote to the society
an account of a successful effort to instruct the negroes. He
stated that "Mrs. Haige and Mrs. Edwards, who lately came to
the plantations of Carolina, have taken extraordinary pains to
instruct a considerable number of negroes in the principles of the
Christian religion, and to reclaim and reform them. The wonderful
success they met with in about six months encouraged me to go
and examine the negroes abont their knowledge in Christianity.
They declared to me their faith in the chief articles of our religion,
which they sufficiently explained. They rehearsed by heart very
distinctly the creed, the Lord's Prayer and the Ten Command-
ments. Fourteen of them gave me so great satisfaction, and were
so desirous to be baptized, that I thought it my duty to do it on
CHRONICLES OF ST. MARK'S PARISH.
27
the last Lord's day. I doubt not but these gentlewomen will
prepare the rest of them for baptism in a little time, and I hope
their good example will provoke some masters and mistresses to
take the same care and pains with their poor negroes.'
At the West end of the church was a gallery originally intended
for those who had no pews, but afterwards appropriated to the
people of color.
In 1723 Rev. Francis Varnod, Rector of St. George's, Dorchester,
reported seventeen negro communicants and several baptized.
In 1733 he had nineteen negro communicants and two children
baptized. In 1736 he had twenty-one negro communicants and
four children baptized. The church in St. Helena's Parish, Beau-
fort, underwent considerable repairs in 1817. There are thirty-
one pews on the ground floor and several seats for negroes. In
1736 John Wesley, then a minister of the Church of England, being
in Charleston, attended St. Philip's Church and found several
negroes present. In 1787 the Cumberland Street Methodist Epis-
copal Church in Charleston was completed with galleries for the
negroes, and 1809-11 the Lower St. Mark's Protestant Episcopal
Church was built with a commodious shed attached with seats for
the negroes on a level with the floor, and was the first church
North of the Santee with such an arrangement as far as is known
to the author.
We have seen that with the very earliest introduction of African
slaves into the Province their religious instruction began. Par-
ticular pains were taken to impart to them a knowledge of the
Christian religion and to bring them into Church membership.
Schools were established for educating them, and books were
furnished gratuitously. At St. Philip's Church in 1736 John
Wesley had a conversation with a negro woman, which is related
in the history of Methodism in Charleston by the late lamented
Christian educator, F. Asbury Mood, D. D., and published about
1856.
"This woman told me," said Mr. Wesley, "she was there
constantly and that her old mistress had many times instructed
her in the Christian religion. I asked her what religion was? She
said she could not tell. I asked her if she knew what a soul was?
She answered no. I said: 'Do you not know there is something
28
CHRONICLES OF ST. MARK'S PARISH.
in you different from your body, something you cannot see or feel?"
She replied: I never heard so much before.' I added: 'Do you
think, then, a man dies altogether as a horse dies?' She answered:
'Yes, to be sure."" After recording this conversation, Mr. Wesley
wrote: "Oh God! where are Thy tender mercies? Are they not
over all Thy works? When shall the Sun of Righteousness arise on
these outcasts of men with healing in His wings?" It is surprising
that Mr. Wesley should have mentally asked or recorded such ques-
tions. The answers to them were plain before his eyes. The fact
that these outcasts were then in a land of Bibles, that they were
in the house of God engaged in His worship, that a civilized and
Christianized race had them in charge, and that he himself found
his sympathies awakened in their behalf, were proofs conclusive
that the Sun of Righteousness had already risen upon them. Mr.
Mood adds: "The answers given by this poor creature do but
little credit to the church or home instruction she had received;
but the conversation proves Mr. Wesley to have been fully imbued
with the spirit of a true missionary." Mr. Wesley possessed the
true missionary spirit in common with Archbishop Tennison and
others, but he had not then personally realized the spiritual light
of the Sun of Righteousness, and therefore thought it had not risen
on these recent heathens. One hundred and ten years after Mr.
Wesley's interview with the negro woman at St. Philip's, Mr.
Mood taught a school of colored people in Charleston, and his
estimate of the capacity of the negro to profit by instruction was
based, perhaps, on his experience and success in teaching them,
and, in underrating the church and home instruction of the time
referred to, did not make allowance for the development of the
mind of the negro, as he found it, through long contact with a
superior race. The negro woman at St. Philip's had, perhaps,
neglected her opportunities, for we have seen that in St. Andrew's
Parish after six months' instruction the slaves were considered fit
subjects for baptism; or she may have been possessed of less
natural ability than others, both of which conditions are often
found in whites as well as blacks. When establishing a free
school in Dorchester in 1724 several gentlemen expressed the
opinion that "the chief source of irreligion and immorality here
is the want of schools, and we may justly be apprehensive that if
CHRONICLES OF ST. MARK'S PARISH.
29
our children continue longer deprived of opportunities of being
instructed, Christianity will of course decay insensibly, and we
shall have a generation of our own as ignorant as the native
Indians."
In 1705 Rev. Mr. Dunn, missionary to St. Paul's Parish, wrote
to the society that "he found the common people very ignorant of
religion, and that considerable pains in instructing them were
necessary before he could administer the sacraments." If a strict
inquiry were made to-day it would be found that with all our
boasted enlightenment, our superior advantages and the enormous
increase in numbers on our church registers, there would be found
a large number of whites who are more ignorant of the Catechism
than these negro slaves of a century and a half ago. In "South
Carolina," a work published by the Agricultural Department of
the State, the author says: "Despite the injunction judge not, it
has been asserted that the morality of the negroes is not in
proportion to their religious fervor. A class marked as distinctly
by their inferior social position as they are by race invites such
charges, which are far more sweeping than just. If morality be
the fruit of religion, it is not surprising, wonderful as the progress
made by the African in South Carolina has been, that it has not
in one century and a half attained that maturity among the
colored race which has been the result of nearly nineteen centuries
of Christian teachings to the European. Nevertheless, it would be
a great mistake to suppose that any people exhibit in a higher
degree that instinctive faith in the existence of absolute justice,
truth and goodness which marks the capacity of human nature
alike for religion and for morality than the colored people of this
State do."
30
CHRONICLES OF ST. MARK'S PARISH.
CHAPTER VI.
Churches Succeeding Church of England-Burnet's Definition of a Church-First
Action Towards a P. E. Convention in South Carolina-Third P. E. Convention—
Isham Moore-Colonel Singleton-Resolutions of General Convention Agreed
to-Fourth of July and First Thursday in November Days of Thanksgiving—
Origin of Thanksgiving in South Carolina-In New England-By State Procla-
mation-National Thanksgiving-Fourth Convention—Alteration of the Liturgy
-Apcstles' Creed-Matthew Tate-Twelfth Convention-Robert Smith Elected
First Bishop-Death of Bishop Smith-Seventeenth Convention-Edward Jen-
kins Elected Bishop-Declined the Office-Episcopal Office Subsequently Declined
by Joshua Soule, Wilbur Fisk and A. G. Haygood-Nineteenth Convention-
Reports from Churches to be Made-Registers to be Kept-William Doughty--
Action Respecting Domestic Missions-Twenty-fourth Convention-Theodore
Dehon Elected Bishop-War with England-Bishop Dehon Re-elected-Congre-
gation at Columbia-Theodore Gourdin.
We come now to speak of the Churches in the United States
built on the foundation laid by the Church of England with par-
ticular reference to the portion of country embraced in St. Mark's
Parish, South Carolina. We will not undertake to say what con-
stitutes a Church, further than to give what good old Bishop
Burnet says: "A true Church is, in one sense, a society that
preserves the essentials and fundamentals of Christianity.
*
* *
So when we acknowledge that any society is a true Church,
we ought to be supposed to mean no other than that the covenant
of grace in its essential constituent parts is preserved entire in
that body; and not that it is true in all its doctrines and deci-
sions. * * * * * * That which makes particular men
believers, is their receiving the fundamentals of Christianity; so
that which constitutes the body of the Church, is the profession
of that faith, and the use of those sacraments, which are the
rites and distinctions of those who profess it.'
The first action taken in South Carolina towards holding a
Convention of the Protestant Episcopal Church was by a joint
meeting of the Vestries of St. Philip's and St. Michael's Churches
February 8th, 1785. At the third Convention, held in Charleston
April 26th, 1786, the delegates from St. Mark's Parish were
Colonel Isham Moore and Colonel Singleton. The following reso-
lutions agreed upon by the General Convention held in Phila-
* See Burnet's Exposition of the XXXIX Articles, Articles XIX-XXIII.
CHRONICLES OF ST. MARK'S PARISH.
31
delphia September 27th-October 7th, 1785, were read and agreed
to:
1st. That the fourth day of July shall be observed by this Church
forever as a day of Thanksgiving to Almighty God for the inesti-
mable blessings of religious and civil liberty vouchsafed to the
United States of America.
2d. That the first Thursday in November in every year forever
shall be observed by this Church as a day of general Thanks-
giving to Almighty God for the fruits of the earth and all the
blessings of His merciful Providence.
Is not the observance of these resolutions as proper now as
when they were adopted? Are we less under obligations to
render thanks than were our ancestors? Had they not also suf-
fered from war and drought, and are we not enjoying civil and
religious liberty, and possessing food and raiment? This action
of the Convention of the Protestant Episcopal Church in 1786
was, as far as we know, the origin of public thanksgiving in
South Carolina. The custom began in New England under very
different circumstances. The Puritans, a religious sect, fleeing
from persecution, landed at Plymouth, in Massachusetts, in
December, 1620. They suffered much from exposure and want
of food. Many of them died, among the number Governor
Carver, his wife and son. A day was appointed for fasting and
prayer to Almighty God for help, but a ship with provisions
having arrived, the day was observed as one of public thanks-
giving. It is said that after the harvest of the year 1621 Governor
Bradford set apart a day of thanksgiving.
In 1844 thanksgiving was observed under State proclamation
by Governor Letcher, and in 1863 the first National Thanksgiving
proclamation was issued by President Lincoln.
At the fourth Convention, May, 1786, a committee reported on
the alteration of the Liturgy of the Church of England and
expunged the word "again" between the words "rose" and
"from the dead" in the Apostles' Creed. Why this word "again
should be retained in the creed of any Church, in this connection,
it is difficult to understand. Understanding it to mean a repeti-
tion of the same thing, children have been heard to ask: “Did
32
CHRONICLES OF ST. MARK'S PARISH.
He ever rise from the dead before ?" If it is meant that He rose
from death to life again, it should be so expressed.
No delegate from St. Mark's appears until the eighth Conven-
tion, in 1790, when the Parish was represented by Matthew Tate.
The resident clergyman and Mr. Guignard were put on the Stand-
ing Committee.
At the eleventh Convention, in 1794, St. Mark's Parish was not
represented. The subject of the Bishop's claiming a negative on
all the proceedings of the clergy and laity in Convention "assem-
bled came up for consideration, and it was the unanimous opinion
that no such power should be granted. In view of this a schism
was apprehended and steps were taken with a view of ordaining
a Bishop.
At the twelfth Convention, February 10th, 1795, the Rev. Rob-
ert Smith, D. D., Rector of St. Philip's Church, and Principal of
Charleston College, was unanimously elected Bishop. He died
October 28th, 1801.
The seventeenth Convention was held February, 1804. No
delegate reported from St. Mark's Parish. On the first day Rev.
Edward Jenkins, D. D., Rector of St. Michael's Church, was
elected Bishop. Upon being informed of his election, he ex-
pressed a lively sense of the honor done him, but, upon weighing
the importance and extent of the duties of the Episcopal office, he
was persuaded that at his time of life he could not fully and
faithfully discharge them, and therefore declined.
This was
reported to the Convention on the 21st, and was the first time the
Episcopal office had been declined in America. It was subse-
quently declined in 1820 by Joshua Soule, of the Methodist Epis-
copal Church, on account of the legislative action of the General
Conference in restricting the power of the Bishop in the appoint-
ment of Elders to preside over the Quarterly Conferences. When
this restriction was removed he accepted the office. The Episco-
pal office was declined by Wilbur Fisk, of the Methodist Episcopal
Church, in 1836, and also by Atticus G. Haygood, of the Method-
ist Episcopal Church, South, in 1882, from the conviction that
they could be more useful to the Church in advancing its educa-
tional interests in the positions they then held.
CHRONICLES OF ST. MARK'S PARISH.
33
The nineteenth Convention was held February, 1806. It was
resolved that at the next and every subsequent Convention no
business should be taken up until prayers have been read, and a
sermon delivered adapted to the occasion. It was also resolved
that a committee of one from each church report in writing the
situation and circumstances of the church which they severally
represent. No report from St. Mark's Parish. Rules and regula-
tions for the government of the Church were adopted. The elev-
enth rule required that every minister should keep a register of
births, baptisms, marriages and funerals, and the same should
be recorded in the Secretary of State's office for safety and pre-
servation. William Doughty, from St. Mark's Parish, was placed
on the Standing Committee.
The twentieth Convention was held February, 1807. Hon.
Thomas Waties represented the church at Stateburg in St. Mark's
Parish. William Doughty was again placed on the Standing
Committee.
The
The twenty-first Convention was held February, 1809.
church at Stateburg was represented by Hon. Thomas Waties and
Cleland Kinloch. At this Convention it was resolved that a
fund ought to be raised for the maintenance of missionaries to
preach the Gospel in the remote parts of the State, to visit and
hold Divine Services in all such Parishes as may be destitute of
ministers. The word "communicants" was ordered to be added
to the registers of ministers.
The twenty-third Convention was held February, 1810. The
church at Stateburg was represented by the Rev. John J. Tschudy,
Judge Waties, Cleland Kinloch and Dr. Brownfield. The follow-
ing report was made from Stateburg Church: Baptisms 28, mar-
riages funerals 7, communicants
"
The twenty-fourth Convention was held February 18th-22d,
1812. The church at Stateburg was represented by Hon. Thomas
Waties and Cleland Kinloch. The Rev. Theodore Dehon, Rector
of St. Michael's, was elected Bishop. The Convention did not
assemble on the 21st, that day having been set apart as a day of
fasting, humiliation and prayer. This was a few months before
war was declared by the United States against England. On the
22d a letter was read from Rev. Christopher E. Gadsden, stating
34
CHRONICLES OF ST. MARK'S PARISH.
he was prevented from attending the Convention by indisposition,
and expressing his desire to sign the testimonial of the Bishop
elect. The Convention decided that not being present at the
election he ought not to sign the testimonial. On motion, it was
resolved that for the removal of all doubt respecting the validity
of the late Episcopal election, it is expedient to proceed to the
re-election of a Bishop for the Church in this State. The Conven-
tion accordingly proceeded to the re-election of a Bishop, and
upon counting the votes it appeared that the Rev. Theodore
Dehon was unanimously elected. Thus, for the first time, and
perhaps the only time, was the same man twice elected to the
Episcopal office. Upon being informed of his election, he replied
in a particularly appropriate manner. He said: ****
"With
trembling anxiety I have deliberated upon the subject, and my
reply is now dictated under the influence of feelings which are
constantly impelling me to ask, 'Who is sufficient for these
things?'"
The twenty-fifth Convention was held February, 1813. Dele-
gates from Columbia, St. Mark's Parish,* Charles Kershaw and
Robert Hazlehurst. The following Parochial report was made by
the Rector, Rev. Andrew Fowler, Missionary: Columbia-Bap-
tisms, 1 adult, 3 children; communicants, 11. Camden-Bap-
tisms, 1 adult, 7 children; communicants, 4. Stateburg-Bap-
tisms, 1 child; marriages, 3.
According to a canon of the General Convention, the Bishop
read an address giving an account of the state of the Church. In
it he spoke of the new Episcopal congregations at Columbia and
Camden. Theodore Gourdin, of St. Mark's Parish, was elected a
delegate to the next General Convention.
*Columbia was in St. Mark's Parish; i. e. in the original Parish.
CHRONICLES OF ST. MARK'S PARISH.
35
CHAPTER VII.
Twenty-sixth Convention-Bishop's Address-Brotherly Love Among Ministers—
Importance of Missionaries-Treaty of Peace Arrangements for Thanksgiving—
Theological Seminary-Bishop's Address-Pastoral Instruction of Children-
Bishop's Address to be Read in the Churches-Twenty-eighth Convention-Held
in Columbia-Condition of Houses of Worship-Lower St. Mark's Church Built-
Importance of Care of Grave Yards-Want of Lay Co-operation Deplored-Lower
St. Mark's Consecrated-Thirtieth Convention-Death of Bishop Dehon Re-
ported-Nathaniel Bowen Elected Bishop-Andrew Fowler Elected Catechist.
The twenty-sixth Convention was held February, 1814. The
church in Columbia was represented by Robert Hazlehurst.
Frederick Dalcho, M. D.,* was admitted to Deacon's Orders.
Theodore Gourdin was appointed a delegate to the General Con-
vention. The Bishop delivered his address. He noticed the
kindly affection and brotherly love which characterized the clergy
of the Diocese. He had visited the church at Stateburg once,
Camden once and Columbia twice. Among the means most likely
to increase the prosperity of the Diocese he mentioned the services
of missionaries. The twenty-seventh Convention was held Feb-
ruary, 21st and 22d, 1815. Delegates from the church in Colum-
bia, Rev. Maurice H. Lance, Charles Kershaw and Robert Hazle-
hurst.
A treaty of peace between England and the United States had
just been ratified by the latter, and the Convention made arrange-
ments for a day of prayer and thanksgiving, if the same should
not be appointed by the President of the United States.
At this Convention it was resolved that the welfare of the
Church imperiously demanded a theological seminary. The
Bishop delivered his address. He had visited the church at Cam-
den three times, Columbia twice, Clarendon once. He was grati-
* Dr. Dalcho was born in London, the son of a Prussian, was a surgeon in the
army and on a ship trading to Africa. Located in Charleston. Practiced medicine
with Dr. Isaac Auld. Established a Botanic Society. Was editor of Charleston
Courier in 1807. Ordained Deacon in the Protestant Episcopal Church by Bishop
Bowen; Elder by Bishop White. Projected the Gospel Messenger. Was the
author of several religious works, of the History of the Protestant Episcopal Church
in South Carolina, of two editions of Ahiman Rezon. Was Grand Chaplain of the
Grand Lodge and Grand Commander of the Supreme Council, but resigned and re-
tired from all participation in the active duties of Masonry. Died in 1836. Buried
at St. Michael's Church, Charleston, S. C.
36
CHRONICLES OF ST. MARK'S PARISH.
fied that the practice of public baptisms had been happily restored
in many Parishes. Attention had been paid by the clergy to
instructing the children in the Catechism, and this course on their
part he highly commended. He lamented the lack of zeal. Ascribed
the decayed state of many Parishes to want of funds. Destitute
churches had been visited by the clergy as often as consistent
with their duty to their own churches. It was observed that the
harvest was great and the laborers few. On motion of Mr.
Campbell, it was resolved "that for the better diffusing a general
knowledge of the state of the Church amongst the members, it be
expedient that the address of the Bishop be read in the different
churches." Other Churches of the present day might wisely adopt
this practice. For the information of the members in regard to
the state of the Church too much dependence is put in the news-
papers. Many members do not subscribe for their Church organ,
and many who do, read very little in them. Of course this ought
not to be so; but it is so, nevertheless, and, consequently, unless
the state of the Church is made known to them by the pastors in
the way indicated they remain in ignorance of much with which
they should be acquainted.
The twenty-eighth Convention was held in Columbia, December,
1815. The church there was represented by Rev. Maurice Harvey
Lance and Mr. Guignard. Stateburg by Hon. Thomas Waties and
Benjamin G. Ioor, (pronounced Yore). Camden by Jame S. Deas.
Parochial report from lower Clarendon, St. Mark's Parish, by
Rev. John J. Tschudy, visitor. Baptisms, 3; communicants, 29
whites. The Bishop delivered his address. Finds it pleasant to
assemble in a place where but a few years ago the worship of the
Protestant Episcopal Church had been unheard, and her character
in a great measure unknown. Visitations had been made to the
church in Columbia, Camden, Stateburg, Clarendon and Lower
St. Mark's. In many of these places confirmation was adminis-
tered. The Bishop in this address said: "The state of their
houses of worship will generally indicate the degree of attention
which is paid by any people to their religious concerns." This is
true in part, and were the Bishop alive to-day he would, no
doubt, modify this statement somewhat; for while the neglect of
houses of worship may indicate indifference to religion, the oppo-
CHRONICLES OF ST. MARK'S PARISH,
37
site is not always true. Gorgeous houses built with fortunes
made in part by fraud, and money raised by means near akin to
gambling, and which are contributed through a spirit of pride or
ambition to excel in outward show, or in exchange for worldly
gratification, are poor evidences of godliness. He then calls
attention to the addition of two churches to their body; one in
the upper and the other in the lower part of (Clarendon County)
St. Mark's Parish, in each of which places a society had been
formed, and in the latter "a decent building, devoted for the
purpose of participating in the enjoyment of the faith and wor-
ship with which our community is so highly blessed." This last
named church was the Lower St. Mark's, which many years after-
wards became attached to the Santee Circuit of the Methodist
Episcopal Church. "In some other parts of the Diocese," says the
Bishop, "attention has been paid to the decency of enclosing with
suitable fences the sacred spots where the ashes of those who once
worshiped in the churches rest; a decency to which it is to be
wished a similar attention might everywhere be paid, as indicat-
ing a pious regard for the bodies which the Son of God hath
redeemed, and which there rest in hope, and as calculated to save
the country from an opprobrium to which unfinished churches and
unprotected graves might tempt the traveler to subject it. Want
of co-operation by the laity is deplored; too much neglect of
family worship. By promoting the circulation of religious books,
exemplary attendance on the worship and ordinances, and, above
all, instructing their children in the Catechism and making them
acquainted with the common principles of Christianity and the
distinctive principles of our Church, much might be done by the
laity to promote prosperity." While none will deny the force of
these words of the Bishop, how slow are we, even of the present
day, to exert ourselves in these important duties.
The twenty-ninth Convention was held February, 1817. Dele-
gates from Stateburg: Thomas Waties, John Waties and Orlando
S. Rees. Lower St. Mark's was represented by Rev. John J.
Tschudy, visitor. Baptisms, 1; communicants, 15. Upper St.
Mark's reported by Revs. C. E. Gadsden, D. D., and John J.
Tschudy, visitor. Baptisms, 24; communicants, about 30. Cam-
4-c
38
CHRONICLES OF ST. MARK'S PARISH.
den reported by Rev. C. E. Gadsden, D. D., visitor. Communi-
cants, about 10. The Bishop delivered his address, in which he
said:
"Since the last Convention a visit was made by me to the
lower part of St. Mark's Parish, (Clarendon County,) where I con-
secrated a decent building, by the name of Lower St. Mark's
Church, to the Christian worship of Almighty God. In this
church a pious congregation statedly assemble to hear the service
and a sermon read by a layman, who eagerly and thankfully
receive the ministrations of clergymen whenever they are offered
to them, and would do what they can to maintain a minister
among them if a suitable one could be procured. In the upper
part of this Parish (Clarendon County) it is in contemplation to
build a church." This was the last annual address of Bishop De-
hon. Before the next Convention he had been removed by death,
that event having taken place August 6th, 1817.
Delegates
The thirtieth Convention was held February, 1818.
from Stateburg, St. Mark's Parish: John Bay, Robert J. Turnbull
and John S. Richardson. In the preamble, moved by the Hon.
Theodore Gaillard, on the death of Bishop Dehon, it is said: "He
was a burning and shining light and we rejoiced for a season in
his light. Talents of the first order, knowledge deep and exten-
sive, virtue pure and exalted, zeal happily tempered by dis-
cretion-in fine the distinguished excellences of the sincere
Christian and the devoted minister-render his removal a signal
calamity to the Church and society.
At this Convention the Rev. Nathaniel Bowen was elected
Bishop. He accepted the office, "trusting in the Lord who heareth
prayer for aid to sustain its burden." Robert Turnbull, from St.
Mark's Parish, was appointed on a committee to establish a fund
for the support of the Bishops, also a delegate to the next General
Convention. Action of the Standing Committee on Sunday
schools was reported. The Rev. Andrew Fowler was elected Cate-
chist, whose duty it shall be to instruct pupils on the Lord's day.
Parochial report from Lower St. Mark's Church by Rev. John J.
Tschudy, visitor. Baptisms, 5; communicants, 18. Stateburg,
Rev. Christian Hanckell and Albert A. Muller, visitors. Bap-
tisms, 8; marriages, 3; communicants, about 30. Trinity Church,
CHRONICLES OF ST. MARK'S PARISH.
39
Columbia, Rev. Christian Hanckell, Rector. Baptisms, 12; fune-
rals, 3; communicants, about 20. The proceedings of the Con-
ventions of 1819 and 1820 not published by Dalcho for want of
room.
CHAPTER VIII.
Organization of Protestant Episcopal Church in South Carolina-Founding of State-
burg-Thomas Sumter-Protestant Episcopal Church Incorporated-Dalcho's
Account-Dr. Anderson's Account-Wardens-Vestrymen-Matthew Tate-First
Place of Worship-Cost of First Church-Mr. Bromby-Action with Reference
to St. Mark's Church-Mr. Tschudy-Succeeding Rectors-Arrangement to Pay
Church Debts-Second Church-Named Holy Cross-Corner Stone Laid-Petition
for Incorporation Long Deferred-Finally Acted Upon-Mistake in Act of Incor-
poration Explained-Church Consecrated-Bishop Rutledge-Rector-Vestry-
men-Wardens -Building Committee-Architect-Cost of Building-Rectors-
Resolutions Renting Pews to Freedmen-Present Rector.
We may date the organization of the Protestant Episcopal
Church in South Carolina at the first Convention held May 12th,
1785, though the general ecclesiastical constitution and canons
were not adopted until the eighth Convention, held October 19th,
1790, and a Bishop for the Diocese was not elected until the
twelfth Convention, held February 10th, 1795. Dalcho says:
"In 1788 an Act of Assembly was passed to incorporate the Ves-
try and Church Wardens of the Episcopal Church at Stateburg.
This village had been founded about five years before by General
Thomas Sumter. In 1789 the church was built in the suburbs of
the town. The Rev. Matthew Tate was elected Rector in 1790,
and in 1792 he removed to Beaufort. The church remained long
vacant, and the congregation gradually decreased. The Rev.
John J. Tschudy, A. M., was elected to this cure in 1807, and
entered on its duties June 19th, 1808. The ordinances of religion
being again restored, the congregation increased and the Church
flourished. Mr. Tschudy continued in this cure until December
9th, 1811. The church remained vacant until Easter, 1813, when
the Rev. George Strebeck, formerly Rector of St. Stephen's, New
York, was elected Rector; at the end of the year he removed from
the Parish. The Rev. Parker Adams was elected Rector June
40
CHRONICLES OF ST. MARK'S PARISH.
20th, 1818. A handsome organ was presented to the church in
1816 by William Rees, Esq., and a neat and convenient parsonage
was afterwards erected about two miles from the church. The
church at Stateburg was occasionally visited by such of the clergy
as could make it convenient to leave their cures; but it is greatly
to the honor of the inhabitants that during the long vacancies in
the church some pious member of the Vestry occasionally read
prayers and a sermon on Sundays, and thus preserved a spirit of
devotion as well as regard for the Church of their fathers."
The following additional interesting account has been kindly
prepared for the Author by Dr. W. W. Anderson of Stateburg :
The first meeting recorded in the Vestry book is the following,
being without date-month or year-and it is impossible to say
whether it took place in 1787 or 1788:
At a meeting of the members of the Episcopal Church at State-
burg on Easter Monday,
the following gentlemen
were elected as Vestry and Church Wardens: Benjamin Waring,
J. G. Guignard, Wardens; General Thomas Sumter, George Ioor,
Isham Moore, John McNair, William Bracey, William Murrell,
William Rees, Vestry.
An Act of incorporation of Claremont Church, Claremont
County, by the General Assembly in session at Charleston, passed
through the Senate Chamber 29th February, 1788. John Lloyd,
President of the Senate; John Julius Pringle, Speaker of the
House of Representatives.
At a meeting of the Vestry and Church Wardens, held at State-
burg July 23d, 1788, * * Rev. Matthew Tate was appointed
minister of the Episcopal Church of Clermont for ten months,
with the allowance of a salary of one hundred pounds sterling per
annum, and recommend that he should perform Divine service on
Sundays in Mr. Powell's long room until a more suitable place of
worship can be fixed upon and a proper house for that purpose
be erected.
At a meeting of the Vestry and Church Wardens, September
17th, 1788, it was agreed that a church shall be built of the fol-
lowing size. *
Mr. Bromby has agreed to build the above
* *
CHRONICLES OF ST. MARK'S PARISH.
41
mentioned church for £175 sterling, all the material to be deliv-
ered to him on the spot.
At a meeting of the Vestry at Stateburg, March 21st, 1789, it
was proposed and agreed that the glebe and church near Halfway
Swamp (which formerly belonged to the Episcopal Church of St.
Mark's Parish, but now of this church,) should be sold, * * *
the sale to be at Mr. Doty's on the 21st, next month, provided it
sells for one hundred guineas at least.*
At a meeting of the members of the Episcopal Church of Cler-
mont, April 13th, 1789, the following gentlemen were elected
Vestrymen and Wardens: * * * * Recommended that the
"New Common Prayer Book," as is generally used in the Episco-
pal churches in this State, be read in this church.
At a meeting of the Vestry, August 18th, 1806, the Hon. Thomas
Waties, Benjamin Huger and John S. Richardson were appointed
Delegates to the Episcopal Convention to be held in Charleston in
February next.
At a meeting of the Vestry of the Episcopal Church of Cler-
mont, held at the said church on the 16th April, 1808, * * *
the Rev. J. J. Tschudy presented his certificate of ordination as
a minister of the said Church, which was considered as fully sat-
isfactory.t
At a meeting of the Vestry of the Episcopal Church of Cler-
mont, held in the church 14th January, 1810, present
* *
Resolved, That the Rev. J. J. Tschudy has permission to leave
this place on the 28th of this month for the purpose of attending
the Episcopal Convention in Charleston.
At a meeting held October 13th, 1811:
Resolved, That the Rev. Mr. Tschudy be, and hereby is, con-
sidered Rector of the Clermont Episcopal Church till the 16th
June, 1812; also, that this church be represented in the ensuing
*The church directed to be sold was merely the debris of the St. Mark's Church
left from the fire of the British soldiers; from which it would appear that it had not
been built of wood, as stated by Dalcho, but of brick and stone, as the Author has
been informed.
+Mr. Tschudy had been ordained Deacon, December 27th, 1807, by Bishop Claggett
of Maryland, and Priest, April 23d, 1809, by Bishop White of Pennsylvania.
42
CHRONICLES OF ST. MARK'S PARISH.
General Convention by the following gentlemen: Judge Waties,
C. Kinloch, Judge James and William Johnston, Esq.
March 16th, 1823:
Resolved, That the Rev. Mr. Barlow be invited to take the
Rectorship of this church.
* *
January 18th, 1824:
day of
The Rev. William Barlow having produced a certificate from the
Right Rev. Bishop Bowen declaring him fully qualified to be re-
ceived into any church in this State, it was resolved by the Vestry
and Church Wardens that the said William Barlow be appointed
Rector of this church on the terms heretofore offered to him.
At a general meeting of the congregation on the
February, 1827, Judge Waties exhibited a letter from the Rev.
William Barlow containing his resignation of the Rectorship of the
Clermont Episcopal Church. Whereupon the Judge proposed to
the congregation to extend an invitation to the Rev. Augustus L.
Converse
The Rev. A. L. Converse having produced
the requisite certificate from the Bishop declaring him fully qual-
ified to officiate in the State, he was therefore regularly installed
Rector of, &c., his salary to commence the 28th March, 1827.
May 31st, 1827:
* *
•
The Vestry met and proceeded to elect a Chairman. Judge
Waties was duly elected. Whereupon he submitted to the meet-
ing whether it would not be proper to take into consideration the
debts due by the church to the Rev. J. J. Tschudy and Rev. P.
Adams, and due the church by the estate of F. Kinloch, Esq., &c.
August 16th, 1850:
At a meeting of the Vestry and Church Wardens of the Cler-
mont Episcopal Church
* * *
Resolved, That the name of the new edifice to be erected in the
place of the present church be called by the name of the "Holy
Cross."
The corner stone of the church of the Holy Cross, Stateburg,
was laid on the 11th September, 1850, (the Bishop of the Diocese
being absent,) by the Rev. Augustus L. Converse, Rector of the
Parish, assisted by the Rev. Charles P. Elliott, Rector of St. Phil-
ip's Church, Bradford Springs.
CHRONICLES OF ST. MARK'S PARISH.
43
May 15th, 1852 :
At a meeting of the Vestry and Wardens
* * *
Resolved, That a petition be presented to the next General As-
sembly praying that the Vestry and Church Wardens of this
church be incorporated by the name of the Vestry and Church
Wardens of the Church of the "Holy Cross."
This resolution, writes Dr. Anderson, was not carried out until
1882.
After the war, about 1869 or 1870, there being no record in the
Vestry book to show that this resolution had ever been acted on,
a similar one was passed but not recorded, and the preliminary
step of giving notice by publishing in a newspaper was taken, but
Radical rule, with accompanying African ascendancy, being ram-
pant at the time, the matter was reconsidered, and it was decided
best to proceed no further at that time, and so it was dropped,
and remained in abeyance until 1882, when it was again taken up,
and on this occasion consummated. There was a mistake, how-
ever, in this Act in locating the church of the Holy Cross in St.
Mark's Parish instead of Claremont County, and this mistake, I
suppose, ought to be rectified.*
This Act was passed December
21st, 1882, signed J. C. Sheppard, President of the Senate; James
Simons, Speaker of the House of Representatives; approved by
Hugh S. Thompson, Governor.
The Church of the Holy Cross, Stateburg, was consecrated by
Right Rev. Francis Huger Rutledge, Bishop of Florida, July 14th,
1852.
Rev. Augustus L. Converse, Rector.
Vestrymen.-Colonel John J. Moore, Mark Reynolds, M. D.,
Benjamin Hood, Esq., William J. Rees, Esq., William Bonneau
Murray, Esq.
Wardens.-William W. James, M. D., Edward L. Murray, Esq.
Building Committee.—William W. Anderson, M. D., Henry L.
*Stateburg, and the church there, being within the bounds of the original St.
Mark's Parish, it was not known by those who framed the Act of incorporation that
the name "St. Mark's Parish" was then restricted to the particular church and con-
gregation still bearing the original name,
44
CHRONICLES OF ST. MARK'S PARISH,
Pinckney, Esq., Samuel J. Bradley, Esq. Dr. William W. Ander-
son being the only acting member of said Committee.
Edward C. Jones, Architect.
Total cost of building $11,858.87.
April 6th, 1853 :
Pursuant to adjournment the Vestry met at the church this
day. The Committee appointed to confer with the Rev. A. L.
Converse made the following report:
* * *
Resolved, That Mr. Converse's resignation be accepted. ***
At a meeting of the Vestry and Wardens, 24th June, 1853, **
a letter was received from Rev. J. J. Roberts accepting the invi-
tation of the Vestry and Wardens to the charge of this Parish.
At a meeting of the Vestry and Wardens, 11th December, 1865,
*
* *
Resolved, That the resignation of Rev. J. J. Roberts be accepted.
January 25th, 1866:
At a meeting of the Vestry and Wardens * * *
Resolved, That the Rev. Robert Wilson be invited to the Rector-
ship of Claremont Parish.
February 23d, 1866:
At a meeting of the Vestry and Wardens held this day * * *
the letter of Rev. Robert Wilson accepting the call to the Rector-
ship of this church was read.
April 3d, 1866 :
At a meeting of the Vestry and Wardens * * * the follow-
ing preamble and resolutions were adopted:
Whereas the Vestry and Wardens of the Church of the Holy
Cross desire to encourage a full and regular attendance at all the
services of the Church by the freedmen and their families, who
have heretofore not contributed to the support of the church;
and whereas they believe that a right to the occupancy of a par-
ticular pew by such as may agree among themselves to take a
pew would be conducive to a more full and regular attendance
on the part of the freedmen and their families; and whereas it is
both highly proper and necessary that all who do attend the ser-
vices of the Church should assist according to their ability and
means in supporting the same. Therefore, it is
CHRONICLES OF ST. MARK'S PARISH,
45
Resolved, That the assessment upon each of the pews occupied
by freedmen and their families during the year 1866 shall be ten
dollars, provided that no single freedman or freedwoman shall
have a right to the occupancy of a whole pew.
Resolved, That whenever a family of five persons, or any five
freedmen and freed women, agree to take a pew, and make known
their desire to the Vestry and Wardens, a pew shall be assigned,
and undisturbed occupancy secured to them.
July 22d, 1863:
At a meeting of the Vestry and Wardens * * a letter was
read from the Rector, Rev. Robert Wilson, informing them of his
acceptance of a call to the Rectorship of St. Paul's Parish, Kent
County, Maryland, and tendering his resignation of his present
cure, and it was
Resolved, That his resignation be accepted.
January 6th, 1869 :
At a meeting of the Vestry and Wardens
* * * it was
Resolved, That the Secretary and Treasurer be requested to in-
form the Rev. T. N. Lucas that the Vestry will pledge him four
hundred dollars and as much more as may be collected from the
congregation if he will take charge of the Parish for the ensuing
year
** *
Upon the death of his wife, August, 1884, the Rector, Rev. T.
N. Lucas, withdrew from the charge of this Parish, and in May,
1885, the Rev. John Kershaw entered upon the duties of the
Rectorship of this Parish in conjunction with the charge of the
churches at Sumter and St. Mark's, Clarendon.
46
CHRONICLES OF ST. MARK'S PARISH.
CHAPTER IX.
Lower St. Mark's Church-When Built-Receipt for Subscription-Joseph Cantey-
Adam Connor-Wm. Doughty's Account-Lay Reading-Communicants-Con-
firmations-Columbia Founded-Dalcho's Account of Church-Missionary-Mr.
Fowler Church Consecrated-Appropriations - Endowments-Rev. Christian
Fowler-Church
Hanckell-Hon. John L. Manning.
Dalcho states that the Lower St. Mark's Church was built in
1809, but it was probably not finished then, as a receipt for
twenty-five dollars as Captain Joseph Cantey's subscription to the
“building of the church," signed by Adam Connor, dated October
16th, 1811, lies before me.
From Wm. Doughty's account of this church in Dalcho's history
we take the following: "The ancestors of the present (1819)
race of people in this Parish were Episcopalians. They took con-
siderable interest in the Church. Many of them, many years ago,
used to meet on Sundays and have the service of the Church read
to them by a layman. This duty generally devolved on the
schoolmaster of the place. The worship, however, declined by
This must be attributed
degrees, and at length was entirely lost.
to the difficulty of procuring Episcopal ministers, as well as the
very limited funds of the people. About the year 1809 the
present Lower St. Mark's Church was built by subscription. It is
a plain wooden building, about thirty feet square, and cost
between five and six hundred dollars. Attached to the church is
a commodious shed framed on a level with its floor, with con-
venient seats for the negroes. The church stands on the line that
divides St. Mark's and Prince Frederick's Parishes, so that one-
half the congregation reside (and worship.—AUTHOR) in different
Parishes. It was consecrated March 16th, 1816, by the late
Bishop Dehon, by the name of the Lower St. Mark's Church. A
few individuals who could not readily relinquish the worship of
their forefathers called a meeting of the congregation on the 1st
March, 1815, when it was resolved that every effort should be
made to renew the ancient worship. To accomplish this they
pledged themselves to attend every Sunday to hear a layman read
until an Episcopal clergyman could be procured. They elected
Vestrymen and Church Wardens, established wholesome rules for
their government, and invited the Upper St. Mark's congregation
CHRONICLES OF ST. MARK'S PARISH.
47
On the
to unite with them in settling a minister between them.
12th March following, the lay reading commenced. This arduous
but pleasing duty devolved on me. Most of the older part of the
congregation had forgot the form of worship; the younger part
had never seen it. They procured prayer books and discovered
great willingness to be made acquainted with them. A people
willing to learn are easily taught. In a few Sundays they became
proficient and nothing could exceed the zeal manifested by all in
becoming firm supporters of our church. The lay reading con-
tinued two years and a half, during which time I may say the
greater part of my time was devoted to the church and people,
and before I declined it there were twenty-one communicants out
of fifty persons who composed the congregation, most of whom
were confirmed by Bishop Dehon. The obligations our church is
under to the different Episcopal clergymen who visited it during
its infant state, particularly, can never be forgot. Their exertions
co-operating with ours have been crowned with a blessing; the
worship of our fathers is happily restored." "Columbia was
founded by Act of Assembly 1786 and established as the seat of
government of the State. In 1812 the Protestant Episcopal
Society sent the Rev. Mr. Fowler* as their missionary to this town.
He arrived there July 16th, and by the 5th of October he had col-
lected a considerable congregation, composed of very respectable
members of the community, who appeared to attend public wor-
ship with great devotion, and seemed to be zealous that all things
should be done decently and in order. Mr. Fowler was greatly
aided by the active co-operation of some zealous and respectable
individuals, through whose influence a congregation was collected.
In 1814 a neat and commodious church was built of wood by the
liberality of several persons in various parts of the State, and
was consecrated by the late Bishop Dehon. The Rev. Mr. Lance,
while preparing for the ministry, officiated in this church as a lay
reader under the license of the Bishop and was supported by an
appropriation of the society. General Wade Hampton generously
made the church a donation of an organ and upwards of two
thousand dollars. The Legislature of 1813 had enacted that the
proceeds of the sale of certain lots should be appropriated to the
*Author of Fowler's Exposition of Book of Common Prayer.
48
CHRONICLES OF ST. MARK'S PARISH.
churches of the city of Columbia, and General C. C. Pinckney,
Elias Horry and Peter Smith, Esquires, of Charleston, endowed
this church with lands. Mrs. Mary Gregorie and Mrs. Sarah
Russell, of Charleston, have likewise contributed to its adorn-
ment, and Elias Lynch Horry, Esq., of Charleston, presented it
with the communion plate, consisting of a flagon, a chalice and
paten. The present (1819) incumbent, the Rev. Christian Hanckell,
has been the only minister. He was appointed, November 29th,
1815, Professor of Mathematics and Natural Philosophy in the
South Carolina College, but in consequence of a late regulation of
the Trustees prohibiting the Professor from holding parochial
cures, he will soon retire from the college and devote himself to
the pastoral office. Thereupon the Protestant Episcopal Society
appropriated one thousand dollars per annum for three years in
aid of his support." The Hon. John L. Manning informed the
Author that in the year 1816 he was baptized by the Rev. Christian
Hanckell.
CHAPTER X.
First Settlement of Camden-Extract from Dr. Howe-The Kershaws-Name of
Town-Occupied by Cornwallis-Early Settlers-Extract from History of Old
Cheraws-Old English Church-Judge J. B. Kershaw's Letter-Kershaw Family-
Kershaw Cemetery-Dalcho's Account of Founders of Protestant Episcopal
Church in Camden-Second St. Mark's Church Built-Founders-Improperly
Called "Upper" St. Mark's-Chapels of Ease-Schoolhouse Near St. Mark's-
John Peter Richardson-Rev. John White Chanler, Missionary-Note-Theodore
Gourdin-Joseph Cantey-Mr. Chanler's Bride-Mrs. Holbrook.
Of the early settlement of the town of Camden, the following
is found in the History of the Presbyterian Church, by Rev. George
Howe, D. D.: About the year 1755 three brothers, Joseph, William
and Eli Kershaw, came out from Great Britain to South Carolina,
bringing with them considerable funds or property. They were
sons of Joseph Kershaw and were born at Sowerby, Yorkshire,
England. In the year 1758 Joseph Kershaw removed to a village
then called "Pine Tree," on the East side of Wateree River, at
the head of navigation. John Chestnut, Duncan McRae and
CHRONICLES OF ST. MARK'S PARISH.
49
Zack Cantey were in the employ of Colonel Joseph Kershaw.
Some time after Joseph Kershaw's settlement in the village he
married Miss Sophia Mathis, one of the Quaker settlers. He soon
became one of the most extensive and influential proprietors.
He prevailed on the other settlers to unite in laying out their
town in streets and lots, and in changing its homely name to that
of Camden, in honor of Lord Camden, the favorite English states-
man of the day. Camden was laid out in 1760 and chartered in
1762. Camden was occupied by the Commander-in-Chief of the
British army, Lord Cornwallis, for nearly two years, having his
headquarters in the fine old mansion of Colonel Kershaw. Of
the other early settlers Samuel Mathis was the first male child
born in Camden. His grandson, Rev. Samel M. Green, is a local
Methodist minister, residing in Greenville, S. C.
For many years it
Earl of Chatham,
From this place the
In Bishop Gregg's History of the Old Cheraws we find the fol-
lowing: "In 1766 the lands on which the present town of Cheraw
was built was granted to Eli Kershaw. With a brother, Joseph,
he set up a large trading establishment at this place. The town
was first laid out by the Kershaws and others.
bore the name of Chatham, in honor of the
the eloquent advocate of American rights.
Kershaws removed to 'Pine Tree.' In the History of the Prot-
estant Episcopal Church in South Carolina by Dalcho there is no
mention made of an English church in Camden anterior to the
Revolutionary war. The author learned from the Rev. John
Johnson, of Charleston, that there had been one there, and in
answer to a request for information from Judge Kershaw received
the following communication :
Dr. James M. Burgess.
CAMDEN, S. C., May 12th, 1885.
DEAR SIR: Your favor came duly to hand. I have in my pos-
session a Bible, Testament, Prayer Book and Psalter bound together,
printed by the Cambridge Press in 1635, and Book of Psalms
"collected into English metre by Thomas Sternhold, John Hopkins
and others, with appropriate notes to sing them withall," &c.,
printed London, 1636, by the Company of "Stationers." On the
5-C
50
CHRONICLES OF ST. MARK'S PARISH.
fly leaf of this Bible, in the handwriting of Robert A. Young,
my brother-in-law, now deceased, is the following inscription:
[COPY.]
This Bible was in use at the English church in Camden anterior to the Revolu-
tionary war by the Rev. Theophilus Drage, the resident minister. The church stood
on the same lot lately occupied by the Presbyterians. The British officers had the
old church torn down to make the soldiers barracks when Camden became the head-
quarters of the British General, Lord Cornwallis, 1780. The minister, Mr. Drage,
returned to England when the British landed in Charleston, 1778. This Bible was
preserved in Colonel Joseph Kershaw's family, and is now in possession of Miss
Mary Kershaw, his oldest daughter, by whom the above memoranda was furnished
and who has a distinct recollection of the circumstances. Rebound in Camden, S. C.,
April 30th, A. D. 1841.
Miss Mary Kershaw was born in 1771 and died in 1848, in the
full possession of all her mental faculties. Her brother John
Kershaw was born in 1765 and died in 1827. James Kershaw
was born in 1764 and died in 1815-1818. Sarah Kershaw, born
1755, married Benjamin Perkins and died in 1825. Benjamin
Perkins died about 1840. The writer's sister Mary, afterwards
wife of R. A. Young, was born in 1812 and died in 1868. The
writer's mother, Harriet Kershaw, died in 1845. The writer was
born in 1822. There has been an unbroken and uncontradicted
tradition of the old church in that family to the present day,
confirmed by the old people living in the writer's youth. There
was an old Episcopal burying ground in Camden in the writer's
youth in a lot dedicated in the original plat of the town for the
Episcopal Church. There were hundreds of graves there within
my memory, all now obliterated except those of writer's ancestors.
This is the testimony I have in regard to the old English church.
Yours respectfully,
J. B. KERSHAW.
Dalcho says of Camden: "Episcopal clergymen occasionally
officiated there, but a regular congregation was not formed until
1808, when certain persons were incorporated by the name of the
Camden Protestant Episcopal Church. In 1812 the Rev. Andrew
Fowler visited this place as a missionary from the Protestant
Episcopal Society for the Advancement of Christianity in South
Carolina. In 1819 arrangements were being made to build a
church." Subsequently a building was erected. Governor John
CHRONICLES OF ST. MARK'S PARISH.
51
L Manning informed the Author that the church in Camden was
built under the auspices of General J. W. Cantey, John Boykin,
James S. Deas, John M. DeSaussure, the Kershaws and others.
66
66
""
About the year 1819 a new church was built to take the place
of the original St. Mark's Church, which had been burned by the
British soldiers. It was located near the site of the first church.
Its founders were James B. Richardson, Charles Richardson,
Matthew James, Richard I. Manning and Jeptha Dyson. To dis-
tinguish it from the Lower St. Mark's it was called the Upper St.
Mark's Church. This distinction does not appear to have been
necessary as a part of the name, as this church was to take the
place of the original St. Mark's, and the other had been conse-
crated with the name "Lower St. Mark's." The Author heard it
said years ago that the Lower St. Mark's Church had been a
Chapel of Ease" connected with the St. Mark's Church, but we
see that this was not the case. "Chapels of Ease," according to
the original meaning of the term, had never been known in this
country. In England there is a distinction between a Chapel of
Ease and a Parochial Chapel of Ease. Chapels of Ease are
founded for the convenience of people in large Parishes in attend-
ing public worship where they live at a distance from the Parish
church, to which, however, the sacraments and, burials are
restricted. "Parochial Chapels of Ease possess the parochial
rights of baptizing and burying, but have neither rectory nor
endowment. The curate or vicar of both is dependent on the
parochial minister." A schoolhouse was built near the second St.
Mark's Church, in which the late ex-Governor John P. Richardson
was educated in part. The Rev. John White Chanler was sent
by the Bishop in 1819 as a missionary from the Protestant Epis-
copal Society for the Advancement of Christianity in South Caro-
lina to the St. Mark's and Lower St. Mark's Churches. They
united in the election of Mr. Chandler; who officiated in them
alternately. The society generously granted to these churches
five hundred dollars per annum for three years in aid of
their funds for the support of a minister. Mr. Chanler was
ordained Deacon February 16th, 1819, by Bishop Bowen, of this
Diocese. A note lies before me dated January 2d, 1819, addressed
to Captain Joseph Cantey and signed Theo. Gourdin, in which he
52
CHRONICLES OF ST. MARK'S PARISH.
says: "Our clergyman has returned to Charleston, with his
bride, *Esther informs me. I am in hopes that we will hereafter
have regular service at our church at least every other Sunday."
Governor Manning says this clergyman was the Rev. John W.
Chanler, and that his bride was a Miss Winthrop, whose mother
was Miss Fish, of New York. A son of Mr. Chanler, J. W. Chan-
ler, Jr., was a member of Congress from New York and married
Miss Ward, a grand-daughter of W. B. Astor.
CHAPTER XI.
Protestant Episcopal Conventions-Material Church Progress-Causes of Inaction—
Note-Theodore Gourdin-Joseph Cantey-Wealthy Members-Lack of Christian
Benevolence-Absence of Church Festivals-Third St. Mark's Church-Sand
Hills-Donor-Charles Richardson-Destroyed by Fire-Fourth St. Mark's
Church-Fulton-Hon. John L. Manning-Rectors Succeeding Mr. Chanler-
Incidents of Some of Them-Mr. Elliott-F. B. Davis-C. B. Walker-Deacon
and Catechist-Instruction of Slaves-Lay Readers in Lower St. Mark's-Persons
Confirmed-Lower St. Mark's Discontinued-Occupied by Methodist Ministers-
Connected with Santee Circuit-Charles F. Lesesne-Location of Church-Car-
penters-Relics of Old Church-Governor Richard I. Manning-New Methodist
St. Mark's-Building Committee-Carpenters-Not Consecrated-Importance of
Consecration-First Church Consecrated in South Carolina-Duties of Church
Trustees-St. Philip's Protestant Episcopal Church in Sumter County-Account
by Rev. L. F. Guerry-When Built-Persons Aiding-Ministers Officiating-
Attempt to Destroy by Fire-Attended by Pupils of Bradford Springs Institute-
Present Missionary-Death and Removal of Original Members-Mrs. Eliza
Colclough.
One
From a review of the proceedings of the thirty Conventions of
the Protestant Episcopal Church in South Carolina from 1785 to
1818, inclusive, a period of thirty-five years, and the churches
built during the same period in St. Mark's Parish, it appears that
the people made haste slowly in material Church progress.
of the chief causes may be found in the impoverished state of the
people, both spiritually and financially, resulting from the Revo-
lutionary war and the war of 1812. This does not account for it
altogether, however. In 1816, though the Lower St. Mark's had
been built at least five years before, we find from the Bishop's report
*His daughter, Mrs. Esther Holbrook,
CHRONICLES OF ST. MARK'S PARISH,
53
that they were without a minister, but would eagerly and thankfully
receive one, and do what they could to maintain him if a suitable
one could be procured. No church had been built to take the
place of the one burnt by the British about thirty-five years before.
In 1819 we find a missionary with a large appropriation by the
society for aiding in his support.
A letter from Theodore Gourdin to Captain Joseph Cantey,
dated January 7th, 1818, is before me requesting a loan of fifteen
hundred dollars for sixty days, before the expiration of which
time he would have one hundred bales of cotton on the market.
These men were members of the Lower St. Mark's Church. There
is abundant evidence extant to show that they were men of large
wealth, while the Messrs. Frierson, Lesesne, Keels, McDonald and
Connor were possessed of ample means, and were members of this
church. The St. Mark's congregation was made up largely of the
descendants of General Richardson, who, with others of large
means, should have been able to rebuild the church long before
this time and provide a minister. The explanation of this appa-
rent inactivity may perhaps be found in the facts that the people
had not fully realized the importance of Christian benevolence,
or, if they had, it had not been directed in so marked a manner
to the erection of churches as it has been since, and, further, the
plan of building and decorating churches by means of festivals,
hot suppers, fairs and cake rafflings had not been inaugurated.
The St. Mark's Church, built in 1819, went to decay and was
replaced by another in the "Sand Hills," built and presented by
Charles Richardson to the congregation, who afterwards enlarged
it. This church was accidentally destroyed by a forest fire, and
in 1854 the fourth church, a brick building, was erected near
Fulton, under the auspices of Hon. John L. Manning. In this
church the congregation now worship under the ministry of Rev.
John Kershaw. Mr. Chanler continued in charge of both St.
Mark's Churches until about 1824, when he discontinued services
at the Lower St. Mark's, confining himself to St. Mark's until
about 1834, when he left the Parish and returned to the North.
He was succeeded from 1834 to 1840 by Rev. C. P. Elliott. In
1851 Mr. Elliott, being on his way to conduct Divine service, was
overtaken by a storm of wind and killed by a falling tree; from
54
CHRONICLES OF ST. MARK'S PARISH.
、
1840 to 1852, Rev. A. Wigfall; 1853 to 1857, Rev. Edward Reed,
with Rev. J. S. Hanckell, assistant, from 1853 to 1856, and Rev.
W. T. Potter, assistant, in 1857; in 1858, Rev. W. T. Potter; in
1859 to 1861, Rev. J. W. Taylor; 1861 to 1865, Rev. B. E. Haber-
sham; 1868 to 1872, F. Bruce Davis. Soon after his retirement
from this church Mr. Davis was violently thrown from an un-
manageable horse and killed. "A horse is a vain thing for safety.”
1873 to 1875, Rev. C. B. Walker. Mr. Walker was in delicate
health and was accustomed to taking a cup of tea before rising
from bed. Being at the house of one of his Parishioners, Mr. H.
B. Richardson, near Fulton, he retired as well as usual, and next
morning was found dead in his bed. In 1881, Rev. Robert F.
Clute, D. D.; 1884, Theodore A. Porter; 1885, John Kershaw.
Jacob V. Welch was Deacon and Catechist for this Church from
1840 to 1865, having under his instruction the slaves belonging to
the congregation.
After the retirement of Mr. Chanler from the Lower St. Mark's
Church, lay reading was performed by Wm. Doughty, Major Wm.
McDonald and Joseph Francis Cantey. The venerable Mrs.
McKnight informs the author that in 1825 Bishop Bowen visited
this church and administered confirmation to the following per-
sons, viz., Richard Keels, Archibald McDonald, Wm. J. R. Can-
tey, Miss Susan McDonald, (afterwards Mrs. Dr. John L. Felder)
Miss Laura McDonald, (afterwards Mrs. Dr. Henry B. Singleton)
and Miss Mary M. Keels, (afterwards Mrs. A. C. McKnight).
Mrs. McKnight having passed four score years still lives, (1884),*
being the only living person who was a member of the Lower St.
Mark's Protestant Episcopal Church sixty years ago. Her brother,
James Withers Keels, died in 1865, having never severed his con-
nection with the Protestant Episcopal by joining another.
When Mr. Chanler finally left the County, it is supposed the
connection between the two churches was felt to be broken, and
the congregation in the Lower Church sought ministerial instruc-
tion elsewhere. A tradition, considered reliable, says that in the
year 1835 Mr. Charles Lesesne, one of the Vestrymen, invited
Rev. John R. Pickett, the junior preacher on the Santee Circuit,
Methodist Episcopal Church, to preach in this church. Most of
*Mrs. McKnight died February 18th, 1885.
CHRONICLES OF ST. MARK'S PARISH.
55
the members having joined the Methodist Church, it continued to
be an appointment on the Santee Circuit, until its connection with
the Manning Circuit, as we shall hereafter see. The land on
which the old Lower St. Mark's Church stood was donated by Mr.
Charles Frederick Lesesne, father of the Vestryman, a descendant
of the Huguenots who fled to America to escape persecution in
France. The house was built by Messrs. John Stuart and
McCullough, carpenters. It stood on the line dividing Prince
Frederick and St. Mark's Parishes, now Williamsburg and Claren-
don Counties, on the North side of the Santee public road. The
pulpit was on the Northern side originally. After a new church
was built by the Methodists, the small pine table, painted red,
which had been used in the old church, was removed to the new
one, where it now remains as the only relic connecting the two
houses. The silver christening basin used in the Protestant Epis-
copal Church was left in possession of Mr. Charles Lesesne, the
last surviving Vestryman, whose daughter, Mrs. Susan M. Lesesne,
still has it. The engraving on it is as follows: "Presented 12th
January, 1820, to Lower St. Mark's Church, Williamsborough, by
Mrs. Mary Grimke Ward." Hon. John L. Manning informed the
Author that his father was accustomed to enter this church and
engage in secret prayer whenever his route brought him to it.
This old church having gone to decay, steps were taken in 1856 to
build another. Two acres of land were purchased from John W.
Brogdon, situated on the South side of the Santee public road, in
Williamsburg County, a few hundred yards from the old church.
A comfortable and commodious house was built, one-third of the
space being provided with seats for the negroes, who worshiped
at the same time with the whites, as they had done in the old
church while in charge of the Protestant and Methodist Episco-
palians. This house was built by Wade W. Newman, under the
direction of Dr. S. P. Oliver, W. R. Coskrey and Patrick Clemons,
Building Committee. It was ready for use early in 1857. It was
the wish of the congregation that the dedicatory services should
be conducted by the Rev. Samuel Leard, on account of the inti-
mate association which had existed between them, and the high
esteem in which he was held, but he being at the time in a dis-
tant part of the State, and family affliction preventing his attend-
•
56
CHRONICLES OF ST. MARK'S PARISH.
was
ance, the church was not formally dedicated. A sermon
preached on the appointed day by Rev. A. P. Avant, the minister
in charge of the Circuit, that day being his regular appointment.
No formal allusion was made to the use for which the house had
been erected, or was to be used. Dedication or consecration of
houses built especially for Divine worship is eminently proper.
The Israelites were commanded to reverence the sanctuary.
In 1st Kings, 8th chapter, we have the account of the dedica-
tion of the temple by Solomon, wherein it is said he had "built
Thee a house to dwell in, a settled place for Thee to abide in for-
ever. And this act of consecration was owned of God, whose
glory filled the house as soon as the ceremony was begun.
The Saviour while on earth scourged the money changers from
the temple, saying: "His house should be a house of prayer, but
these people had made it a den of thieves."
The Psalmist said he "was glad when they said unto him, let
us go into the house of the Lord." It is evident he did not wish
to go into it to hold a court of justice, a political meeting, a rail-
road meeting, to collect taxes or hold a church festival. Some
churches of the present day have been used for all these purposes,
and in the festivities attendant upon the celebration of the birth
of Christ, churches have been used, in which, in addition to the
gay and thoughtless, persons under the influence of intoxicating
spirits have entered and mingled with the crowd in sacrilegious
gayety. A building, the property of a Church, which has been con-
secrated to Divine worship, and the titles to which have been made
to trustees with the condition that they shall hold it "in trust,
that the said premises shall be used, kept, maintained and dis-
posed of as a place of Divine worship,” cannot be legally used for
any other purpose than the one specified, nor have the trustees
any legal right to open its doors for any other purpose. Eligi-
bility for the office of a Church trustee should be made to depend
upon a knowledge of the law of the Church on the subject, and a
deep sense of the sacredness of God's house, in addition to being
a member of the Church and of the age of twenty-one years.
Dalcho says: "The consecrating of places of public worship
has been practiced in Episcopal Churches since the fourth cen-
tury, and belongs exclusively to the Episcopal office." The Church
CHRONICLES OF ST. MARK'S PARISH.
57
in America was long without the Episcopacy and substituted a
written declaration setting forth the use to which churches were
devoted. St. Paul's Church, St. Paul's Parish, was consecrated
January 10th, 1813, by Bishop Dehon. This was his first Epis-
copal act, and this was the first Protestant Episcopal Church con-
secrated in South Carolina.
To the kindness of the Rev. L. F. Guerry I am indebted for the
following account of St. Philip's Protestant Episcopal Church,
located near Bradford Springs, in Sumter County: "It was built
about 1843, through the efforts of Mrs. Esther Holbrook, who
raised the money chiefly among the gentlemen of the neighbor-
hood. These were John A. Colclough, Wm. Burrows, John Bos-
sard, James Gaillard, Thomas W. Porcher, Porcher Gaillard and
Charles Sinkler. It was consecrated by Bishop Gadsden. The
Rev. Charles Pinckney Elliott was the first minister, and was suc-
ceeded by the Rev. Thomas F. Davis, Ezra Jones, A. R. Walker,
T. N. Lucas, John Johnson and L. F. Guerry. The church has
not been in union with the Diocesan Convention for many years.
As a missionary post it has been visited from time to time by
different clergymen. At the present time the Rev. L. F. Guerry
is the missionary serving it. The house has been reshingled and
is in good condition. Many years ago a colored boy attempted to
destroy it by setting fire to it just under the front entrance. The
pupils of the Bradford Springs Institute, under the control of the
Presbyterians, attended the services of this church. All of the
old parishioners, except one or two, have either moved away or
died. The church is kept up by their descendants."*
Mrs. Eliza Colclough lives near this church. She is the relict
of John A. Colclough and daughter of Major Wm. McDonald, who
was a lay reader in Lower St. Mark's Protestant Episcopal Church
about sixty years ago.
*Mrs. Colclough died November 29th, 1886,
58
CHRONICLES OF ST. MARK'S PARISH.
CHAPTER XII.
Church of the Holy Comforter, Sumter, S. C.-—Account by Rev. John Kershaw-First
Protestant Episcopal Services in Sumter-Rev. C. P. Elliott-First Missionary—
Succeeding Rectors-Purchase of Land for Church-Church Built-Places
Aiding--First Service Held in Church-Bell Donated to Southern Confederacy—
Church Used as Hospital for Soldiers-Rectory Built-Present Incumbent—
Report to Convention-Original Extent of St. Mark's Parish-Delegates to
Provincial Congress-Early Settlers of Northern Portion-Presbyterians from
Scotland and Ireland via Pennsylvania and Virginia--Waxhaw Church-Andrew
Jackson-First South Carolina Presbytery-Sautee Circuit-First Protestant
Episcopal Service in Lancaster County-Dr. Henry-First Protestant Episcopal
Service in Lancasterville--Rev. A. R. Stewart--Other Ministers Officiating—
Confirmations by Bishop Howe-Church Built-Mrs. Chafee-Church Conse-
crated-Named Christ Church-Present Incumbent.
The following has been kindly prepared by the Rev. John
Kershaw :
"In 1851 or 1852, services of the Protestant Episcopal Church
were held in the Court House in Sumterville by the Rev. C. P.
Elliott. There is no record, so far as is known, of these services
except in the Parish Register of the Church of the Holy Comforter,
Sumter, made by the Rev. Thomas F. Davis, the first missionary
who undertook regular work in that place. By him the fact that
such services, few in number, were held, is mentioned, but nothing
more. On the 25th May, 1857, Mr. Davis held a service in the
Presbyterian Church, kindly tendered by the Rev. Mr. (afterwards
D. D.) McQueen, who was for many years its Pastor. A month
later, another service was held in the Methodist Church, which
was largely attended and gave great satisfaction. A subscription
list was circulated and $800 pledged, and a month later, several
hundred dollars additional having come in, a purchase was effected
of the present church property, a Building Committee was ap-
pointed and the work of building was begun. In January, 1858,
$2,700 had been subscribed-$1,400 from Sumter, $600 from
Stateburg, $300 from Clarendon, and smaller sums from Camden,
Bradford Springs, Georgetown, Waccamaw and Pee Dee, Charleston
and Cheraw. On the 16th August, 1858, eleventh Sunday after
Trinity, the first service was held in the new church, which was
the happy possessor of a 650b. bell, that was afterwards taken
down and offered as a patriotic gift to the Confederate States of
CHRONICLES OF ST. MARK'S PARISH.
59
America. The labors of Mr. Davis came to an end in 1859. He
was succeeded by the Rev. Ezra Jones, of Minnesota, who also
had charge of the church at Bradford Springs, and divided his
time between the two places. In the Summer of 1861 Mr. Jones
left, and the Rev. Albert R. Walker succeeded to the Rectorship
of the two churches. From this time until the close of the war
between the States the little church in Sumter was crowded by
refugees from the low country. During Potter's raid, April 9th,
1865, the church building was used as a hospital for those who
had been wounded during the skirmish at Dingle's Mill. On the
morning of that day Bishop Davis administered the rite of con-
firmation in the Sumter church, and then, notice being given of
Potter's approach, while the Bishop returned towards his home in
Camden, the Rev. Mr. Walker shouldered his gun and went out
to meet the enemy at Dingle's Mill. As he expressed it: “What a
contrast! At 12 o'clock engaged in the services of the sanctuary,
and at 3 o'clock face to face with the foe in deadly combat.' Mr.
Walker left in the Fall of 1865, and in May following the Rev. L.
F. Guerry became the Rector, and kept up services at Sumter,
Bradford Springs and Providence. Mr. Guerry labored until
some time in the year 1867, when he resigned. After a vacancy
of nearly a year the Rev. F. B. Davis, a brother of the first mis-
sionary and a son of the Bishop, took charge, and continued until
1873, when, having accepted a call to Union, S. C., he removed
thither, only to be killed by an accidental fall from his horse,
before he had regularly entered on his work in that town.
Mr. Guerry returned to the Parish, and remained until June,
1875, when he removed to St. Paul's Parish, Summerville, where
he still is, giving, however, one service in each month to the
church at Bradford Springs. To him the Rev. Wm. H. Johnson
succeeded, but he remained only a few months in the Parish,
which became vacant, after his removal, for about eighteen
months. The Rev. R. F. Clute next came-having charge of this
Parish and St. Mark's, Clarendon, until August, 1878, when he
removed. No regular services were held until January, 1882,
when the Rev. Theodore A. Porter entered on his duties as Rector
of the Holy Comforter, Sumter, and St. Mark's, Clarendon.
During his Rectorship a comfortable and commodious rectory was
60
CHRONICLES OF ST. MARK'S PARISH.
built on the lot adjoining the church, and the little flock seemed
considerably strengthened and encouraged. He continued in
charge until about February, 1885, when he removed to Charles-
ton to become his father's assistant at the Church of the Holy
Communion.
"The present incumbent is the Rev. John Kershaw, who divides
his time between the churches in Sumter, Stateburg and St. Mark's,
Clarendon.
"The last report to the Diocesan Convention gives the following
statistics for Sumter :
Families.....
Individuals not included.
Children under fourteen.
•
Whole number of souls..
Communicants..
Baptisms....
Burials..
Sunday school teachers 6; scholars 40..
Total of contributions, $421.38."
27
5
45
120
42
6
3
46
St. Mark's Parish originally included all the Northwestern por-
tion of the State.
The following were the Delegates to the Provincial Congress,
1775:
Ninety-Six District.-Colonel John Savage, Colonel James
Mayson, Major And. Williamson, LeRoy Hammond, Esq., Patrick
Calhoun, John Lewis Gervais, Edward Rutledge, John Purves,
Richard Rapely, Francis Salvador.
For the District between Broad and Saluda Rivers.-Major
John Caldwell, John Colcock, Rowland Rugely, Jonathan Downes,
John Satterthwaite, James Williams, John Williams, John McNees,
Charles King, George Ross.
For the District between Broad and Catawba Rivers.—Hon.
Henry Middleton, John Chestnut, Robert Goodwin, John Winn,
Henry Hunter, Thomas Woodward, Thomas Taylor, John Hop-
kins, William Howell.
For the District of Saxa Gotha.—Hon. William Henry Drayton,
Hon. Barnard Elliott, Benjamin Farrar, William Arthar, Jonas
Beard, William Tucker.
CHRONICLES OF ST. MARK'S PARISH.
61
For the District Eastward of Wateree River.-Colonel Richard
Richardson, Joseph Kershaw, Matthew Singleton, Thomas Sumter,
Aaron Locock, William Richardson, Robert Patton, Robert Carter,
William Wilson, Ely Kershaw.
The early settlers of Lancaster County were Presbyterians, who
had come from Ireland and Scotland by way of Pennsylvania and
Virginia. The Scotch-Irish Presbyterians came by way of Charles-
ton and the Presbyterian Township of Williamsburg. Between
1751 and 1755 the Waxhaw Presbyterian Church was organized.
The parents of Andrew Jackson are said to have come to this
place in 1764, and "it was in the old Waxhaw Church that Mrs.
Jackson presented her son Andrew to God in baptism, and took
him from Sabbath to Sabbath in hope that some day he would be
a preacher of the Gospel." The first meeting of the South Caro-
lina Presbytery was held in this church in 1785. During this year
the Santee Circuit of the Methodist Episcopal Church was formed,
extending through Lancaster County.
In 1853 Rev. Robert Henry, D. D., then a Professor in the
South Carolina College, while visiting the house of his sister-in-
law, Mrs. Connors, near Pleasant Hill, conducted the service of
the Protestant Episcopal Church, her family, two of his daughters
and one other person forming the congregation.
Through the kindness of friends in the town of Lancaster the
following account of the Protestant Episcopal Church in that
place has been obtained:
"The first service (known to the writer) conducted in the town
of Lancaster, S. C., by a minister of the Protestant Episcopal
Church was held on the third Sunday in August, 1869. The offi-
ciating clergyman was Rev. Albert R. Stewart, then in charge of
St. Mark's Church, Chester County. He had just been advanced
to the priesthood, and was very zealous and earnestly interested
in his work. These services were continued monthly for two
years and a half, the Presbyterians kindly lending their church
every third Sunday. Mr. Stewart then received a call to Chilli-
cothe, Ohio, which he accepted. From that time, December, 1871,
no services were held here until the Summer of 1873. Rev. R. P.
Johnson visited the town and conducted two services. He after-
6—C
62
CHRONICLES OF ST. MARK'S PARISH.
wards repeated services occasionally, as did also Rev. J. D.
McCollough, of Spartanburg. In 1875 Rev. E. C. Edgerton of
Aiken visited Lancaster, conducted services and baptized two
children. In October, 1881, Rev. Mr. Johnson baptized four
young ladies, and in the following month Bishop Howe made his
first visitation to the place and confirmed a class of five. The
services were held in the Methodist Church and were very im-
pressive, especially so to many who witnessed the solemn rite of
confirmation for the first time.
"It was while Mr. Stewart ministered here that the building of a
church was first thought of and talked of, and for this purpose
several hundred dollars were collected, but the object was deemed
impracticable at this time, and deferred, but the hope not aban-
doned.
66
Through the instrumentality of a devoted Church woman, at
that time the only communicant, Mrs. Rosa Clara, wife of
Nathaniel G. B. Chafee, a beautiful Gothic chapel was erected,
and was consecrated for Divine worship by Bishop Howe by the
name of Christ Church, November 18th, 1882. Rev. Frank Hal-
lam took immediate charge of the church. He was also mission-
ary for Chester, Winnsboro and Ridgeway; therefore gave but
one service a month. During his ministry seven persons were
added to the Church. In December, 1884, he accepted a call to
Richmond, Indiana. The church was then without a Pastor for
eleven months, during which time it was twice opened for service
by Rev. E. N. Joyner, of Rock Hill, also by Rev. John Goss and
Bishop Howe. On the 18th of August, 1885, the Greenville Con-
vocation assembled here, and services were held during the week.
In October following Rev. Gilbert A. Ottmann, of Utica, N. Y.,
took charge of this church in connection with that of Yorkville,
S. C."
CHRONICLES OF ST. MARK'S PARISH.
63
CHAPTER XIII.
The Term Methodist-When First Used-Why Applied to John Wesley-Luther and
Wesley as Reformers-Condition of Church of England-Isaac Taylor-Watts-
Burnet-Extract from "Burnet's History of My Own Times"-Aphorism-
Reflections-Peril of Foreign Missions-Signs of Decay-Unusual Methods-
John Wesley-George Whitefield-Methodism in America-Robert Strawbridge
-Methodism in South Carolina-Joseph Pillmoor-Wesley Seeks Ordination for
His Preachers in America-Fails to Secure It-Ordains Dr. Coke-Organized
Methodism in America-In South Carolina-F. Asbury-At Georgetown-Mr. and
Mrs. Wayne-Mr. Wayne's Daughter-Asbury Crosses at Murray's Ferry-Rests
at Rembert Hall-Old House.
·
The term Methodist has been applied to different sects, both
Papist and Protestant, as early as the seventeenth century. It
had been applied to a sect in England in 1657, forty-six years before
John Wesley was born. There were many congregations in
London called Methodists. The clergy of the Church of England
who strenuously preached up her doctrines and articles, were called
Methodists. The term Methodist is applied by way of reproach
to almost every one who manifests more than common concern
for the interests of religion and the spiritual good of mankind.
Hence the definition of Methodism-religion in earnest—is appro-
priate, and the term itself not reproachful. A set of ancient
physicians were called Methodists, because they reduced the
whole healing art to a few common principles and brought it into
some method and order. The exact regularity of the lives of
John Wesley and his associates while in Oxford University,
together with his spiritual zeal, reminded a young gentleman of
the term Methodist, and he applied it to them. It will be seen
by this that the term was not first applied to John Wesley as is so
frequently asserted. He was the leading spirit of that sentiment
held by many in the Church of England which finally led to the
establishment of a separate religious organization, which by com-
mon consent has been denominated Methodism; and from the
fact that he had been called Methodist in allusion to his habits,
as well as in derision, he is said to be the founder of this organ-
ized body-Methodism.
As Luther sought to change the Church of Rome in faith and
doctrine, so Wesley sought to reform the Church of England in
its spiritual life. Isaac Taylor is quoted as saying that "England
64
CHRONICLES OF ST. MARK'S PARISH.
had lapsed into virtual heathendom when Wesley appeared.”
Watts declared that there was a general decay of vital religion in
the hearts and lives of men. Bishop Burnet said that which
heightened his fears arose chiefly from the inward state into
which the people had fallen." Considering this and the results
which have followed throughout the world, it is not claiming too
much to say that Methodism has proved to be the Reformation of
the age, inasmuch as it has reformed the hearts and lives of men
and not merely what they believed. As love survives faith, so
the reformation of Wesley exceeds that of Luther. Bishop Burnet,
in the "History of His Own Times," says:
66 'While Lutherans,
Calvinists, Arminians and Anti-Arminians were all opposing the
Church of Rome, their contests with each other were carried on
with more eagerness and sharpness than ever. They were strict
even to jealousy in the smallest points in which they put ortho-
doxy, so much so that one who could not go into all their notions,
and who was resolved not to quarrel with them, could not con-
verse with them with any freedom;" and the good old Bishop
considered “that the inward state of the Reformation, the decay
of the vitals of religion in it, gave more melancholy impressions
than all the dangers that surrounded it." "In Holland the main
thing the minister infused into the minds of the people was an
abhorrence of the Arminian doctrine, and, through jealousy of it,
looked more after it than after the most important matters.
The Prince of Brandenburg was zealous in all the concerns of
religion. He tried all that was possible to bring the Lutherans and
Calvinists to some terms of reconciliation. He complained much of
the rigidity of the Lutherans, and was not well pleased with the
stiffness of the Calvinists, and inveighed against the Synod of
Dort as that which had set all on fire and made matters almost
past reconciling. He thought all positive decisions in those
matters ought to be laid aside by both parties, without which
nothing could bring them to a better temper." These sentiments,
embodied in the aphorism of St. Augustine: "in essentials unity,
in non-essentials liberty, in all things charity," was adopted by Mr.
Wesley, and is practically observed at the present day throughout
Christendom. Reflecting upon the state of the Church of England
about the time of its establishment in America, the question arises
CHRONICLES OF ST. MARK'S PARISH.
65
in the mind, is not the Methodist Church in America following
too closely in the steps of that of England in making such Hercu-
lean efforts to send the Gospel to the heathen, while the spiritual
condition of her own members in thousands of cases, according
to her own ministers, is but little better than that which so
alarmed Taylor, Watts and Burnet?
""
A distinguished foreign missionary says "the greatest peril of
foreign missions is the want of vital piety at home." Commenting
on this, a late writer says: "The spirit that sent the Gospel
abroad must be kept aglow or the work will cease. The mission-
ary work did not cease, albeit the spirits of the people of England
were decaying, and may not the piety of our people decay while
a spirit of pride and ambition to be foremost prompts the send-
ing of missionaries? Are there not signs of this decay already
apparent? Are not some zealous ones who depart from the stereo-
typed plans denounced about like John Wesley and George
Whitefield were? Their methods are termed "clap trap," they
are charged with being "troublers of Israel" and "peripatetic
venders of cheap Gospel wares.”
Let pastors who do not closely watch their flocks, who receive
persons into the Church as members without the least idea of
their preparation, except what is learned from the formal and
perfunctory reception, who never speak to their members on the
subject of the state of their hearts except from the pulpit, beware
how they denounce unusual methods to bring sinners to repent-
ance. A faithful pastor need not fear an unlicensed evangelist.
John Wesley, while still a minister of the Church of England,
was in 1738 excluded from its pulpits, though he was never
expelled from membership. His associate, George Whitefield, had
resorted to preaching in the open fields, and John Wesley was
induced to follow his example. Some of his adherents had found
their way to America. Robert Strawbridge was born in Ireland,
and was one of Mr. Wesley's converts and a preacher. He came
to America in 1760, settled on Sam's Creek, in Maryland, and
opened his house for preaching. And thus was Methodism intro-
duced into America by a local preacher. A few years later
arrangements were made to send two other followers of Wesley
to America. One of these, Joseph Pillmoor, started on a tour,
66
CHRONICLES OF ST. MARK'S PARISH.
which included South Carolina. Wednesday, January 6th, 1773,
he left Wilmington, North Carolina. "Sunday, January 10th,"
he says, "I intended to call at the boundary house, (so called
because it stands on the line that divides the two Carolinas,) but
I missed it in the wood and was obliged to travel on till I could find
a place on the road, and about eight o'clock at night I came
weary enough to a little mean house about a mile from the end
of the long bay. After a little refreshment, I prayed with the
family and was greatly comforted in calling upon the Lord, who
has graciously condescended to smile upon his servant in the
wilderness and caused him to rejoice." And thus was Method-
ism introduced into South Carolina. Francis Asbury had reached
America as a Methodist missionary in 1771. In 1772 he received
a letter from Mr. Wesley appointing him general assistant for the
societies which he had formed. The great principles that gov-
erned the societies in England were enforced here; and in par-
ticular the preachers were prohibited from administering the
sacraments, and required to urge their people to attend the ser-
vices of the Established Church, and to receive the ordinances
at the hands of her ministers. Mr. Wesley belonged to that class
of Episcopalians who believe that Episcopacy is not a distinct
order, but a distinct office. He believed that as a presbyter he had
the Scriptural power and right to ordain ministers and have the
sacraments administered in the houses of worship of the societies.
He did not exercise this power, however, because he considered
the orders of the ministry in the Established Church reasonable
and useful as human arrangements, and because he felt consci-
entiously bound to remain all his life in communion with this
Church, and, as far as in him lay, to keep his people in the same
path. When the United States were recognized as independent,
and England had renounced all civil and ecclesiastical authority
over them, then Mr. Wesley felt that, in respect to the societies in
this country, there remained no reason why he should deprive
them of those privileges, which, in their case especially, were
necessary to religious stability. He had applied to the Bishop of
London for ordination for his preachers, and had been refused,
and, believing that he himself was perfectly competent to commu-
nicate it, he accordingly, on the 2d September, 1784, ordained
CHRONICLES OF ST. MARK'S PARISH.
67
Dr. Thomas Coke to the office of Superintendent, and sent him to
America to ordain others. Dr. Coke arrived in New York Novem-
ber 3d, 1784. A Conference was called, which convened in Bal-
timore, December 24th, 1784. The first act was to elect, by
unanimous vote, Dr. Coke and Francis Asbury, General Superin-
tendents or Bishops.
Dr. Coke ordained Mr. Asbury to the office December 27th,
1784. Bishop Asbury then sent Woolman Hickson, Henry Willis,
and John Tunnell to establish circuits, in the limits of the original
South Carolina Conference.
Mr. Asbury entered South Carolina at Cheraw, February 17th,
1785. He spent some time in prayer in St. David's Protestant
Episcopal Church, and, thus organized, Methodism entered South
Carolina. It is a striking coincidence that both Mr. Pillmoor and
Mr. Asbury entered the State at or very near the same place, and
about the first acts in which each engaged was prayer.
Mr. Asbury proceeded to Georgetown, in which place he was
entertained at the house of William Wayne, a cousin of General
Anthony Wayne, Mr. Wayne and his wife, nee Esther Trezevant,
became early and firm adherents to Mr. Asbury and Methodism.
Mr. Wayne's daughter, Elizabeth, retained in old age a vivid re-
collection of Mr. Asbury, of whom she often spoke to her sons,
Major William F. and Louis H. DesChamps, of Sumter and Clar-
endon Counties.
Mr. Asbury went from Georgetown to Charleston. He made
numerous visits to Charleston between this time and 1815, cross-
ing Santee River at Murray's Ferry, stopping with a Mr. Keels
and a Mr. Pendergrass on his way to his favorite resting place,
Rembert Hall, in Sumter District, near which place a house is
still standing (1885) in which he visited and lodged.
68
CHRONICLES OF ST. MARK'S PARISH.
CHAPTER XIV.
Allen and Tunnell in Charleston-Santee Circuit Formed-Extent-Number of
Members-Names of Preachers and Presiding Elders 1785-1885-Manning Cir-
cuit-Manning Station-Foreston Circuit-Preachers-Church at Foreston-Cor-
ner Stone Laid-Rev. A. J. Stokes-Church Dedicated-Rev. W. W. Duncan-
Oak Grove-Graveyard.
During the year 1785, Beverly Allen and John Tunnell preached
in Charleston and formed the Santee Circuit, beginning near
Charleston and including the territory on either side the Santee
and Wateree Rivers from Nelson's Ferry, on the Santee, to Provi-
dence, within ten miles of Charlotte, N. C., with a membership
of seventy-five whites. The Santee Circuit embraced a large part
of the Parish of St. Mark of the Church of England of a quarter
of a century before. From various sources and with much effort
the following list of preachers and Presiding Elders serving the
Santee Circuit has been obtained. Rev. Whitefoord Smith, D. D.,
has kindly revised and corrected it: 1785, John Tunnell; 1786,
Richard Swift; 1787, Lemuel Andrews, Isaac Smith; 1788, John
Smith, Hardy Herbert; 1789, Mark Moore, John Russell; 1790,
Lemuel Andrews, Josiah Askew ;* 1791, John Crawford, John Tol-
leson; 1792, Isaac Smith, John Wood; 1793, Tobias Gibson; 1794,
James Jenkins; 1795, Isaac Smith; 1796, George Clark, Nathan
Williamson; 1797, Tobias Gibson, Josiah Cole, Isaac Smith, Mark
Moore; 1798, James Douthit, George Dougherty, Robert Gaines ;
1799, Rufus Wiley, Thomas Shaw; 1800, James Jenkins, Levi
Garrison; 1801, Wm. Gassoway, Wm. Avant; 1802, Wm. Gasso-
way, Wm. Jones; 1803, Thomas Shaw, Wm. Gassoway; 1804,
Samuel Ansley, John McVean; 1805, Henry Ledbetter, John
McVean; 1806, Hugh Porter; 1807, Wiley Warwick, Benjamin
Gordon; 1808, Wm. Gassoway, Jonathan Jackson, Wm. M. Ken-
nedy; 1809, Joseph Tarpley, Nicholas Powers; 1810, John Hill,
James Capers; 1811, James Jenkins, John Boswell; 1812, Wiley
Warwick, Hugh McPhail; 1813, Wiley Warwick, West Harris ;
1814, William Capers, John Scott; 1815, Thomas Mason, Daniel
McPhail; 1816, Nicholas Talley, William Harris; 1817, Robert L.
*Josiah Askew was the grandfather of Rev. Atticus G. Haygood, D. D., LL. D.,
Miss Laura Haygood, missionary to China, and Mrs. Mary Olin Burgess, residing in
Manning, S. C.
CHRONICLES OF ST. MARK'S PARISH.
69
Edwards, Josiah Evans; 1818, John Gamewell, Robert Flournoy ;
1819, Griffin Christopher, John Gamewell; 1820, John Boswell,
Elisha Calloway; 1821, Anderson Ray; 1822, Thomas Mabry;
1823, Thomas Mabry, Henry Secrest; 1824, B. L. Hoskins, Charles
Betts; 1825, John Taylor, James Stockdale; 1826, Samuel Dun-
woody; 1827, George W. Moore; 1828, Wm. H. Ellison, S. P.
Powell; 1829, Samuel Dunwoody, Wm. Young; 1830, John Bunch,
Wm. Murrah; 1831, Wm. M. Wightman, J. J. Allison; 1832,
Noah Laney, Tracy R. Walsh; 1833, Robert Adams, W. C. McNabb,
Parley W. Clenny; 1834, James C. Coggeshall, J. M. Bradley;
1835, W. W. King, John R. Pickett; 1836, Frederick Rush, Joseph
H. Wheeler; 1837, Wm. Crook, Samuel Townsend; 1838, Samuel
Wragg Capers, Wm. E. Holliday; 1839, Churchwell Aimwell
Crowell, Willis S. Haltom; 1840, Churchwell Aimwell Crowell,
Zephaniah W. Barnes; 1841, James W. Wellborn, Willis S. Hal-
tom; 1842, James W. Wellborn, James Wesley Wightman; 1843,
Hartwell Spain,* Albert M. Shipp; 1844, H. H. Durant, Newton
Goudelock; 1845, Wm. J. Jackson, John R. Pickett; 1846, Wm.
P. Mouzon, Philip R. Hoyle; 1847, Cornelius McLeod, Alexander
L. Smith; 1848, Willis S. Haltom, Wm. M. Lee; 1849, W. S. Hal-
tom; 1850, Alexander W. Walker; 1851, H. Spain; 1852 and
1853, John W. North; 1854, James T. Kilgo; 1855 and 1856,
David W. Seale; 1857, A. P. Avant; 1858, John T. DuBose; 1859,
Wesley L. Pegues; 1860, '61, '62, Miles Puckett; 1863-64, John
W. North; 1865–66, H. A. C. Walker; 1867, Samuel J. Hill; 1868,
'69, 70, James B. Campbell; 1871-72, J. D. Sifley; 1873–74,
Thomas Mitchell; 1875, 76, 77, Jacob L. Shuford; 1878, Jacob
L. Shuford, J. W. Ariail; 1879, James T. Kilgo; 1880–81, W. H.
Kirton; 1882-83, J. S. Beasly; 1884, John W. Kelly; 1885, C. C.
Fishburne.t
Manning Circuit was formed of the town of Manning and a
part of the Santee Circuit at the Annual Conference of 1860. St.
Mark's Church was afterwards attached to it, and in 1861 Henry
D. Moore was appointed to it; 1862–63, Wm. Wynn Mood; 1864,
*Hartwell Spain is buried immediately in rear of the Methodist Episcopal Church
in Summerton, on the Santee Circuit.
+C. C. Fishburne died at Summerton December 15th, the day after his appointment
to Santee Circuit for 1886, and the Rev. Marion Dargan was removed from the Hang-
ing Rock Circuit to supply the vacancy.
70
CHRONICLES OF ST. MARK'S PARISH.
James C. Stoll; 1865-66, Wm. Wynn Mood; 1867, W. A. Hem-
ingway (died at Manning, S. C., his place supplied by Rev. S.
P. H. Elwell); 1868, 69, 70, Samuel J. Hill; 1871-72, Abner
Ervin; 1873, 74, 75, John B. Platt; 1876, G. W. Whitman;
1877-78, Duncan J. McMillan; 1879, Henry M. Mood.
At the Annual Conference of 1879 the church in the town of
Manning was made a separate charge, and 1880, '81, '82 H. M.
Mood; 1883-84, G. J. Griffiths; 1885, Samuel Leard; Manning
Circuit, 1880, Wm. W. Mood. At the Annual Conference for this
year the name was changed to Foreston, and a parsonage pur-
chased in the village of Foreston for the four churches, Oak
Grove, St. Mark's, Zion and Jordan; and in 1881 Wm. W. Mood,
in charge of the Circuit, occupied it; 1882-83, Thomas B. Boyd;
1884, Lewis M. Little; 1885, J. C. Counts. At the Conference for
this year Oak Grove was attached to Manning Station and the
church built in Foreston attached to the Circuit. The corner-stone
of this church was laid on December 2d, 1884, by Rev. A. J.
Stokes, Presiding Elder, assisted by Rev. Lewis M. Little, preacher
in charge. On the 19th April, 1885, the church was formally
dedicated by Rev. W. W. Duncan, D. D. Oak Grove had been
one of the appointments on the Santee Circuit more than fifty
years before this writing. Before the recollection of the writer
camp meetings had been held there, and for some years before
and after the first centenary of Methodism (1839) it was one of
the most important appointments on the Circuit as then organ-
ized. The first person buried there was Martha Ann Ridgeway,
daughter of a worthy and devout member of the Presbyterian
Church, who lived near the church. She died November 10th,
1842, aged ten years and one month.
ELDERS PRESIDING IN QUARTERLY CONFERENCES ON SANTEE CIRCUIT.
1785–6, (2 years,) Beverley Allen; 1787–92, (6 years,) Reuben
Ellis; 1793, Isaac Smith; 1794, Philip Bruce; 1795, Isaac Smith;
1796, Enoch George; 1797-8, (2 years,) Jonathan Jackson; 1799–
1800, (2 years,) Benjamin Blanton; 1801-4, (4 years,) James Jen-
kins; 1805-6, (2 years,) George Dougherty; 1807, Bennett Ken-
drick; 1808, Moses Matthews; 1809, Jonathan Jackson; 1810-13,
(4 years,) Daniel Asbury; 1814-15, (2 years,) Hilliard Judge;
CHRONICLES OF ST. MARK'S PARISH.
71
1816-17, (2 years,) Anthony Senter; 1818-21, (4 years,) Daniel
Asbury; 1822-25, (4 years,) Henry Bass; 1826-29, (4 years,)
Robert Adams; 1830-33, (4 years,) Wm. M. Kennedy; 1834–35,
(2 years,) Bond English; 1836-37, (2 years,) Malcolm McPherson ;
1838-41, (4 years,) Hartwell Spain; 1842-45, (4 years,) Charles
Betts; 1846-49, (4 years,) Nicholas Talley; 1850–53, (4 years,)
Samuel W. Capers; 1854-57, (4 years,) Wm. Crook; 1858-60, (3
years,) Whatcoat A. Gamewell; 1861-64, (4 years,) R. J. Boyd ;
1865-8, (4 years,) C. H. Pritchard; 1869–70, (2 years,) Sidi H.
Browne; 1871–73, (3 years,) Wm. H. Fleming ; 1874–77, (4 years,)
Abel M. Chreitzberg; 1878, C. H. Pritchard; 1879-82, (4 years,)
Thomas G. Herbert; 1883-86, (4 years,) A. J. Stokes.
CHAPTER XV.
Brief Biography-B. Allen-I. Smith-Meets Lafayette-Lemuel Andrews-Jas.
Jenkins-Wm. Capers-Extent of Santee Circuit-Present Limit—Wm. Murrah-
W. C. McNabb-P. W. Clenny-J. H. Wheeler-S. Townsend-S. W. Capers-Z.
Barnes-J. W. Wightman-A. M. Shipp-Preachers' Horses-W. L. Pegttes-
First Sunday School at St. Mark's-H. D. Moore-Fast Days-Indication of De-
cay-W. W. Mood-Lucy Mood-H. M. Mood-Pastoral Attention to Sunday
Schools-Extract from Life of Bishop Hedding-Temperance Society-Founda-
tion of Reform.
Concerning some of the preachers named in the previous chap-
ter some brief remarks will be now made, gathered from history,
tradition and personal knowledge.
While Methodism may be said to have been introduced into
South Carolina on bended knees and with prayerful hearts, it is
sad to relate that the first Presiding Elder on the Santee Circuit
had the "bad eminence" of being the first apostate Methodist
presbyter. He differed with Wesley, married rich, fell into sin,
was expelled, went into business, failed, killed the Marshal who
was arresting him, fled into Kentucky, became a Universalist and
went out in obscure darkness. What a dreadful climax! What
a warning to preachers and people!!
Isaac Smith was one of the preachers who formed the Georgia
Conference. He was the oldest and most honored, and well de-
72
CHRONICLES OF ST. MARK'S PARISH.
Λ
served the name of "the father of the Conference." He had been
a private soldier in the Revolutionary war and had fought under
Lafayette, and when that distinguished General visited the United
States many years after and met his old soldier he embraced him
with the utmost enthusiasm and tenderness. Isaac Smith has
long since entered into his rest. After the battles of life, the
campaign ended, the victory won, how glorious will be the mo-
ment when embraced by the Captain of his salvation, the great
Redeemer, the Son of God. Lemuel Andrews was the first itine-
rant to die on the Santee Circuit. In April, 1884, the author was
passing the residence of the late General Wm. Evans, just North
of the town of Marion, S. C., in company with the venerable John
Wilcox, who, pointing to a large oak tree in the yard in front of
the house, remarked that near that spot once stood a church in
which James Jenkins was converted. Wm. Capers, while on the
Santee Circuit at Taw Caw, now St. Paul's, was instrumental in
the conversion of Joseph Galluchat, father of the late Dr. Joseph
Galluchat. Mr. Galluchat afterwards narrowly escaped martyr-
dom at the hands of some adherents of the Romish Church in
Charleston. In 1808 the Santee Circuit extended only from
Chesterfield County to Taw Caw, now St. Paul's, on the Santee, in
Clarendon County. At present (1885) it extends from St. Paul's
to St. James', about fifteen miles in length, in the same portion
of the County in which the St. Mark's Protestant Episcopal
Churches have been located. A letter has recently been received
by the Author from Wm. Murrah living in Alabama, near Zion,
Mississippi. In old age he continues in the enjoyment of the
blessings of the full assurance of faith.*
It was related to the Author some years ago, by Mr. Robert L.
McLeod, that the Rev. W. C. McNabb, while on the Santee Cir-
cuit, suddenly left the country for parts unknown, and thus
obtained the bad eminence of being the first Methodist preacher
to abscond and leave his flock without a farewell. His place was
supplied by Parley W. Clenny, then on Lancaster Circuit, who
died in great triumph at Rembert's Camp Ground, in Sumter
County, within the bounds of his Circuit. The Author was in his
fifth year in 1836, when, at his sister's house, he saw the Rev.
*Mr. Murrah has since died.
CHRONICLES OF ST. MARK'S PARISH.
73
Joseph H. Wheeler, and, as his parents were not then members
of the Methodist Church, he had probably never seen a Method-
ist preacher before. The recollection of seeing this young itine-
rant never vanished from the mind, but it was not until February,
1885, that he had the pleasure of meeting Mr. Wheeler in Charles-
ton. In his seventy-fifth year, in fine health physically, mentally
and spiritually, he promises to enjoy many more years of happi-
ness and usefulness.
Of Samuel Townsend the only recollection is seeing him receive
the application of the Author's father for membership in the
Methodist Episcopal Church at Oak Grove in the year 1837. Of
Samuel W. Capers it is remembered that it was his habit to retire
at twilight and engage in secret prayer, either in the woods or a
private room in the house, and seeing him sitting by the bed of a
sick mother. These incidents, together with others of a similar
character, impressed the mind of the child and had much to do
with the high regard in which this minister was ever afterwards
held by him. How careful ought we all to be in our words and
conduct, and especially in the presence of children. Influences of
which we are totally ignorant may be exerted which will act for
weal or woe, and the consequences may only be realized in eter-
nity. On one occasion while preaching, in speaking of the bodily
sufferings of Job, Zephaniah Barnes, by a peculiar but accidental
mental transposition, said, he was covered with boils from “the
sole of his head to the crown of his feet." Of James Wesley
Wightman it is remembered that he was faithful and zealous in
holding class meeting after preaching, that in his exhortations to
the people in Oak Grove Church he would exultingly tell them,
while he would rise on tip-toe, that his mother had ardently de-
sired that he should be an itinerant Methodist preacher, and that
he always closed his talk with the Author's father, in class meet-
ing, with the words: "Whereto we have already attained, let us
walk by the same rule, let us mind the same things." Mr. Wight-
man was engaged in teaching a number of years at Cokesbury,
where he instructed the Author in a class of Bible History. Re-
entering the itinerancy he was transferred to Kentucky and after-
wards to West Virginia, where he still lives, having united with
the Presbyterian Church. When an itinerant Church localizes its
74
CHRONICLES OF ST. MARK'S PARISH.
ablest ministers it is not surprising that they should contract such
habits of body and states of mind as are incompatible with itiner-
ant life; and when, from whatever cause, they cannot continue
local, a change of relation in that Church or transfer to another
is the only choice. It is sad to part with my father's Methodist
class leader and my own Bible teacher, and I cannot do so with-
out expressing the earnest hope that he may always enjoy the
comforts of the abiding presence of his mother's God, and that
wherever his lot may be cast he will continue to "walk by the
same rule and mind the same thing."
Albert M. Shipp was a young man of fine preaching abilities
and studious habits. The Author well remembers seeing him
poring over his books in the afternoons, and hearing his mother
say: "I think Brother Shipp will be a Bishop." Her idea was
that he would attain to the highest position in the Church, and, in
one sense, the prediction has been fulfilled, for, while occupying
a distinguished position in one of the greatest Universities in
America, he presided over the South Carolina Conference, in the
absence of the Bishop, at its 95th session, held in Marion, Decem-
ber, 1880. Methodism and Methodist preachers owe a great deal
to that faithful servant of man-the horse. The preachers of the
South Carolina Conference who were natives of North Carolina
seemed to realize the importance of paying this debt by keeping
fine specimens, and taking particular care of them. Mr. Shipp
was no exception to the rule. He drove a fine sorrel that traveled
to please a Jehu. Seeing him in the stable on one occasion with-
out provender, between the regular hours for feeding, Mr. Shipp
said to a son of his host that his horse "had no hay," much to
the amusement of the lad who had fed the horse, as he had done
his father's, with forage of corn blades or fodder, and who thought
"hay" was only fit for cows.
In 1859 Wesley L. Pegues organized the first Sunday school
which had ever existed in the Methodist congregation, either in
the old or new Lower St. Mark's Church.
Henry D. Moore, now a D. D. in Alabama, was the first preacher
appointed to the Manning Circuit. One of his first acts was the
appointment of the Author to an official position in St. Mark's
Church, presenting him with a class book or register for mem-
CHRONICLES OF ST. MARK'S PARISH.
75
bers, in which was written, in Mr. Moore's handwriting, the fol-
lowing: "Live, brethren, in peace, love and harmony, and remem-
ber to keep the Friday before each quarterly meeting as a day of
fasting and prayer; pray for the prosperity of our Zion." Signed
R. J. Boyd, P. E.; H. D. Moore, P. C. This fast was then and
had long been regularly announced by the Pastor and kept by
many of the members. As if to emphasize the matter this exhort-
ation and injunction was recorded. In less than a quarter of a
century we find class books and fast days in some places obsolete.
It has been several years since a fast day has been announced in
the church regularly attended by the Author, and children are
growing up and joining the Church who have never heard from
the ministers that such a custom ever existed or was ever enjoined
on Christians. Why is this so? Has the necessity or propriety
of fasting ceased? or is the neglect of the observance of it an
indication of that "decay in piety" which, in the Church of Eng-
land, made the reformation of Methodism a necessity? If the
latter is the case, we may well consider this condition as the "chief
danger to Methodism," and, if continued, will demand another
John Wesley before the end of the second hundred years of its
organized existence.
William Wynn Mood was in charge of the Manning Circuit
during the years 1862, 1863, 1865 and 1866. These were years of
great trouble and sorrow on account of the bloody war and its
disastrous termination. It was fortunate for the people of this
Circuit that their Pastor was pre-eminent for his godly walk and
conversation; for his great sympathy for them in all their sor-
rows. Fortunate for them that they had sense and grace enough
to appreciate and love him, and as far as they were able co-oper-
ate with him in his labors, sympathize with him in his troubles,
and do what they could for his temporal support. In all this his
noble Christian wife shared, and to such women as she was Meth-
odism owes much more than is realized or acknowledged. Follow-
ing her husband during peace and war, through heat and cold, in
sickness and health, aiding and encouraging him in his Master's
work, she at last sank in death to rise to life eternal. When the
lives of the heroines of Methodism is written, the name of Lucy
Mood should occupy a distinguished place.
76
CHRONICLES OF ST. MARK'S PARISH.
When Henry M. Mood was in charge of the Manning Circuit it
was the custom of the Superintendent of the Sunday school at
St. Mark's, in calling the roll to require each scholar upon an-
swering to repeat a verse in Scripture. In this part of the exer-
cise Mr. Mood joined as a scholar. He would then teach a class
in the Bible, and frequently lectured to the children, making in-
teresting illustrations from natural history. He also organized a
temperance society in the school, and furnished them with metal
badges to be worn on the person, one of which he wore himself.
This action on the part of Mr. Mood was highly commended, and
a parent of another denomination encouraged his children to
unite with the society. How greatly is it to be desired that the
course pursued by Mr. Mood should be followed by all Pastors.
The importance of the pastoral instruction of children engaged
the earnest attention of the ministers of the Church of England,
of Bishop Dehon of the Protestant Episcopal Church, and the
Bishops of the Methodist Episcopal Church. At the General Con-
ference of the latter, held in 1824, the obligation for the religious
care of the children was fully realized, and it was proposed that
every preacher should obtain the names of the children connected
with his charge, and, so far as practicable, he should instruct
them in person. After reciting what might have been accom-
plished if this provision had been carried out, the author of the
Life and Times of Bishop Hedding adds: "Thanks be to God, our
Sunday schools are now doing a good work in these respects, but
they can never answer as a substitute for either parental religious
education or that religious instruction which may be imparted so
efficiently by one reverenced as is the Pastor of a church by the
children of his flock. If the temperance reformers of this coun-
try would do as Mr. Mood did, and begin with the children, they
would have less need of the aid of individual pledges by adults,
of local option and prohibitory laws. Begin with the children
before a taste, which may have been inherited from a drunken
father or a tippling mother, becomes strengthened by indulgence.
See to it that physicians do not prescribe alcoholic mixtures except
where absolutely necessary; that mothers do not mix hot toddy
for them when slightly ailing. See to it that alcoholic beverages
CHRONICLES OF ST. MARK'S PARISH.
77
for men, maidens and ministers of the Gospel at parties and wed-
dings and the tables of the rich and elsewhere are banished, and
then put the main dependence on the grace of God in the heart.
—
CHAPTER XVI.
Itinerant Preachers- Local Preachers-First Local Preacher in America, Robert
Strawbridge — First Native Itinerant, Richard Owen-First Local Preacher in
South Carolina, Alexander McFarlane-His Wife-His Daughters-Ministers
and Others Descended from Him-Local Preachers on Santee Circuit-William
Lewis-James Parsons — John S. Richardson -S. Owens-J. R. Felder-Black-
smith Billy - Missionary S. Leard-Studious Habits - Zeal-Labors in Behalf
of Slaves-Christian Slaves.
Itinerancy being one of the chief features of Methodism,
itinerant Methodist preachers are credited with what has been
accomplished by this denomination, to the almost entire exclusion
of what has been done by the laborers in the local ranks. It is a
fact that should not be overlooked that Methodism was first
planted in America by Robert Strawbridge, a local Methodist
preacher, and the first native Methodist preacher on the continent,
Richard Owen, was one of his converts. The society which
Strawbridge organized about 1764 on Sam's Creek, in Maryland,
gave several preachers to the itinerancy.
Methodism in South Carolina likewise owes much to the piety and
zeal of local preachers. In 1785 Alexander McFarlane was a local
Methodist preacher in Charleston, and, according to the best
authority we have, he was the first one in the State. As the
Santee Circuit was formed that year by the itinerants stationed
in Charleston, it is not improbable that he rendered efficient aid,
and may properly be mentioned here in connection with this
circuit. Of his ministerial life and labors it would be a pleasing
task to write were sufficient data obtainable. From him and his
wife, who was eminent for piety and good works, descended four
daughters, each one of whom became the wife of a Methodist
preacher. 1st. Elizabeth married Thomas Mason, who was in
charge of the Santee Circuit in 1815, and who was afterwards the
legally authorized publisher of Methodist books in New York.
78
CHRONICLES OF ST. MARK'S PARISH.
2nd. Catherine married John Mood, whose sons, Henry M., John
A., William W. and F. Asbury Mood, D. D., all became Methodist
preachers, the last being at his death the honored President of the
Southwestern University, Georgetown, Texas. 3rd. Ann Amelia
married James Osgood Andrew, afterwards a Bishop in the Meth-
odist Episcopal Church, and Methodist Episcopal Church, South.
4th. Sarah married Alexander M. Wynn. Of his grandsons who
were ministers there were also James O. Andrew, Jr., Young
Rush, W. P. Lovett, Alexander Wynn and a son of Thomas Mason.
Of his grandsons-in-law R. A. Lovett and John W. Rush were
Methodist preachers. His granddaughter, Mrs. Catherine Amelia
Wilbur, and his great-granddaughters, Mrs. Lanham, Mrs. Badger
and Mrs. Ingram, reside at Summerton, on the Santee Circuit.
All the descendants of Alexander McFarlane, so far as known,
have devoted their lives and labors to the promotion of virtue and
religion, and have attained to positions highly useful and honor-
able. Their labors in South Carolina, Georgia, Texas, New Jersey
and New York have been blessed.
These men and women descended from a common ancestor, a
local Methodist preacher, form a noble phalanx of Christian
workers in the Master's field. Forty years ago and later there
were a number of local preachers on the Santee Circuit known to
the Author who deserve mention.
In the town of Sumter there lived William Lewis, a local
preacher, who was for many years the Ordinary of Sumter Dis-
trict, which included the County of Clarendon. In his election-
eering trips he frequently preached at Oak Grove. He was deeply
concerned in the temperance movement of that day, and strongly
aided by addresses and otherwise in the campaign led by Judge
O'Neal against king alcohol. Temperance meetings held in Oak
Grove Church were addressed by him, John S. Richardson, Dr.
Joseph Galluchat and William F. B. Haynesworth, then a young
man just beginning the practice of law.
James Parsons was also a local preacher and lived in the town
of Sumter, or Sumterville as it was then called. He was Clerk of
the Court for Sumter District for many years, and frequently
preached at Oak Grove. It is not remembered that he ever
preached on any other subject than the cities of refuge, or that
CHRONICLES OF ST. MARK'S PARISH,
79
he ever conducted service without using the Hymn "Blow Ye the
Trumpet, Blow." He afterwards removed to Mississippi, and
the Author last saw him on a camp ground near his residence in
DeSoto County in 1859. His son, Rev. Hilliard C. Parsons, was a
member of the South Carolina Conference.
John S. Richardson, also a local preacher, lived near the town
of Sumter. He was a son of the Judge and father of the Con-
gressman of the same name. He was often at Oak Grove preach-
ing and aiding in the temperance cause. His raven black hair
and piercing black eyes, his mild expression of countenance and
easy manners can never be forgotten.
Sherod Owens, a local preacher, lived on Taw Caw, near Santee
River. In early life he was deprived of the opportunity of obtain-
ing an education. It is said that after he was married his wife
taught him the alphabet. He was a man of large physical pro-
portions, tall, broad-shouldered and muscular. He labored hard
on his farm during the week and preached on Sunday, often at a
considerable distance from his home. He was very earnest in the
pulpit, and often expressed intense feeling and desire for the sal-
vation of souls, the tears coursing down his cheeks while he im-
plored sinners to flee the wrath to come. His preaching attracted
large congregations. Men of the world liked to hear him; not
because he did not warn them plainly and faithfully, but rather
because he did, and because they believed that he loved their
souls and was trying to win them for Christ. The minister who
does not impress his hearers with the belief that this is his chief
object and desire in preaching may please by his eloquence and
instruct by his learning, but he will win but few souls. In urging
the daily reading of the Scriptures, he said: "If time is allowed
only for reading one verse, read it, and take it along in your mind
and think of it." On one occasion his text was "let brotherly
love continue." After speaking on the subject for some time he
suddenly exclaimed, with great force, "but it must exist first.”
J. Rufus Felder, a local preacher, lived near Wright's Bluff, on
Santee River. He was tall and handsome in person, graceful in
manners, refined in habits and prepossessing in appearance. He
often preached on the subjects: Paul before Felix, The Christian
race, and Solomon's four wise little things-the ants, conies,
80
CHRONICLES OF ST. MARK'S PARISH.
locusts and spiders. He was deeply in earnest while preaching;
seemed to feel the awful responsibility upon him to warn sinners
to flee the wrath to come. Under his powerful appeals and un-
tiring exhortations, attended with the Holy Spirit, the Author
yielded to his convictions and joined the Church at Oak Grove,
June 4th, 1848.
The Rev. Samuel Leard was in charge of Santee Mission, within
the bounds of the Santee Circuit, during the year 1836, and
several years following. The Author was then five years old.
The missionary was sometimes a guest at his father's house, and
spent much time in study. Those were not the days of kerosene,
and candles gave but a dim light. The young preacher did not
wait for sunlight, and the house servant understood that when-
ever he was sleeping under his master's roof a blazing fire must
be kindled at a very early hour, and the impression made on the
mind of a scarcely awakened urchin, as he saw him poring over
his books long before the older members of the household had
arisen is still vivid, though nearly half a century has elapsed.
The missionary labors of Mr. Leard were not confined to the
slaves on the Santee, but extended to the whites in the direction
of Black River, as far as Oak Grove, and the country adjacent.
Through his efforts a church was built, which he called "Beulah,
and about the same time Mr. Leard was married to Miss Susan
Connor, a member of the Lower St. Mark's Methodist congrega-
tion. Mr. Leard deserves to be ranked with the ministers of the
Church of England and the Methodist Church in America who
have labored for the spiritual advancement of African slaves in
South Carolina to an extent and with a success equalled by few.
A number might be named who, through his efforts and under
his pastoral care, attained to eminence in piety and the confidence
and respect of all who knew them of their own and the white
race.
""
Blacksmith Billy, the lame colored preacher, will be remem-
bered by many as remarkable for his honesty and faithfulness,
his sincere piety, and the picture he presented as, with face black
as ebony, beaming with joy and eyes streaming with tears, he
preached in Oak Grove Church. There were others who were re-
garded by their owners and others who knew them as possessed
CHRONICLES OF ST. MARK'S PARISH.
81
of rare Christian virtues, and who secured and retained the confi-
dence of all who knew them. The names of Binah, George, John,
Peter and Thomas only need be mentioned to call up vivid recol-
lections in the minds of many persons of the days when Method-
ists, white and colored, who had been reared in the Protestant
Episcopal Church were not afraid to shout aloud in praise of a
gracious Redeemer.
CHAPTER XVII.
African Slave Trade-Efforts for Their Spiritual Freedom-Emancipation Medi-
tated-Cultivation of Cotton-Cotton Factory in Williamsburg-"Cotton Home-
spuns "-Cotton Gin-Ely Whitney-Fastens the Shackles of Slavery-Methodist
Preachers and Slavery-Missions to Slaves in South Carolina-Origin of the
Idea-Overseer-C. C. Pinckney-Wm. Capers-Whites and Slaves Worshiping
Under Same Roof-Effect of War and Freedom-Colored M. E. Church in
America-Paine Institute-Preparation of Colored Preachers-G. W. Walker.
While the English Government encouraged the trade in African
slaves, and one class of its subjects was being enriched by it, the
Church of England and its members were freely spending their
time and money for their mental and spiritual improvement.
The war between England and the colonies seriously interfered
with the work, and for some time after its close there seems to
have been nothing done in this direction. The negro being unfit
for any labor except cultivating the soil, and its productions which
were marketable being confined almost exclusively to indigo, it
was found that the negro as a slave was not remunerative, and
the question of emancipation was seriously considered by their
owners in South Carolina. Cotton had just been introduced into
the country and its cultivation began to take the place of indigo.
The Scotch Irish Presbyterians of Williamsburg, understanding
the manufacture of cloth from flax in the old country, set to work
picking the seed from the lint and a manufactory of "cotton
homespuns" was established near Murray's Ferry on the Santee
River. This no doubt was the origin of the term "cotton home-
spuns,” signifying that the yarn was spun "at home" and not
82
CHRONICLES OF ST. MARK'S PARISH.
abroad. It is said that Bishop Asbury, while seated by the fire-
side of his host, would sometimes engage with the members of the
family in picking out the cotton seed.
To render the cultivation and manufacture of cotton profitable,
some more expeditious process for separating the seed was neces-
sary. American inventive genius was stimulated and the result
was the cotton gin. In 1792 Ely Whitney, a native of Massachu-
setts, having sought a home in Georgia and become the protege
of the widow of General Nathaniel Green, then residing at Mul-
berry Grove, Georgia, was encouraged to undertake a machine for
the purpose of cleaning cotton of the seed, and by Spring of the
next year completed it. It is said that the original idea of a cot-
ton gin was evolved in the mind of a Southern man who had a
model partially constructed, when Whitney having clandestinely
obtained a view of it, superseded him and received the credit of
being the inventor. It is said that Whitney could not succeed
fully until a lady, probably Mrs. Green, said to him, "crook the
pins." Be this as it may, the invention served the purpose, the
cultivation of cotton became profitable, the idea of emancipation
was dismissed, and the shackles of slavery were riveted on the
hands of the Africans in America.
Upon the introduction of Methodism simultaneously with that
of cotton into the State, the religious instruction of the negroes
engaged the minds of the leaders of that branch of the Church.
Their influence for good among them was lessened, however, by
the expression of sentiments on the part of some of them favor-
ing emancipation after that idea had been dismissed by the owners.
The Gospel was preached to them, however, but it was not until
the people of many of the Northern States had emancipated their
slaves or sent them to the South in exchange for cash, and before
they made any considerable and persistent effort for the freedom
of Southern slaves from physical bondage, that the masters and
ministers of the Protestant Episcopal and Methodist Episcopal
Churches in South Carolina set on foot a well organized plan to
free their souls from the bondage of sin through the preaching of
the Gospel of a common Saviour.
"In the year 1828 Mr. Charles C. Pinckney, a large planter on
the South side of the Santee River, having seen the happy results
CHRONICLES OF ST. MARK'S PARISH.
83
of the endeavors of a pious Methodist overseer* of slaves in
Georgia, waited on the Rev. Wm. Capers (afterwards Bishop) with
a view to securing a Methodist exhorter to oversee his negroes.
Mr. Capers proposed instead of this arrangement to apply to the
Bishop and Missionary Board for a minister to be sent as a mis-
sionary, whose time and efforts should be devoted exclusively to
the religious instruction and welfare of his slaves. To this Mr.
Pinckney cordially assented, and soon after Colonel Lewis Morris
and Mr. Charles Baring of Pon Pon united in a similar request."
Bishop Wightman, in his life of Bishop Capers, says:
"These
were gentlemen of high character, who thus took the initiative in
a course of missionary operations which may justly be termed the
glory of Southern Christianity. They were members of the Pro-
testant Episcopal Church, but availed themselves of the earliest
opening which the peculiar itinerant organization of the Method-
ist Church afforded for furnishing religious instruction to their
slaves at the hands of men deemed safe in the judgment of Mr.
Capers."
Dr. Shipp, in the history of Methodism in South Carolina, says:
"In 1828 George W. Moore, who was in charge of Orangeburg
Circuit, extending to Saltketchie Bridge, preached by invitation to
the negroes on Mr. Baring's plantation, and was treated with
great kindness and consideration by Mrs. Baring, a most estima-
ble and intelligent Christian lady, in the Providential absence of
her husband at this first visit, and was particularly requested by
her to make regular appointments for preaching at that place.
This he readily consented to do, and accordingly Mr. Moore and
his colleague, Samuel W. Capers, then in the first year of his
ministry, continued to preach on this plantation as a part of the
Circuit until the session of the ensuing Conference. The appoint-
ment was greatly blessed to both white and black. Mr. and Mrs.
Baring attended the service in person, and on one occasion Mr.
Moore had the honor of preaching to Sir Isaac Coffin, a British
Admiral, who happened to be on a visit to the family, and who
seemed to take great interest in the religious instruction of the
*Thus the conduct of an humble overseer of slaves gave rise to the germ thought
In the mind of a slaveholder, which developed into missions to slaves in South Caro-
iina, of which Wm. Capers is said to be the founder.
84
CHRONICLES OF ST. MARK'S PARISH.
11
negroes. The first missionaries appointed by the Conference
under the proposition of Mr. Capers were: On the Ashley River,
John Honour; on the Santee and Pee Dee Rivers, John H. Mas-
sey; on the Savannah and Broad Rivers, James Dannelly.
This system of religious instruction extended all over the State
wherever sufficient labor of this kind could not be done by the
ministers to the white people; and where the number of negroes
was not sufficient to employ all the time of a missionary they
were served by the preacher to the whites, in which case the
whites and negroes often worshiped together in separate parts of
the house, as had been the case in Lower St. Mark's Protestant
Episcopal Church in 1809 and subsequently. Nor was this ar-
rangement discontinued until the last blow of the Confederate
war was struck and emancipation swept away alike the bondage
of the slaves and their connection with the Churches of the whites,
save a few who adhered to the Church and worship of their late
owners and have been united in a separate organization under
the auspices of the Methodist Episcopal Church, South, with the
Colored Methodist Episcopal Church in America." Under
the auspices of these two Churches Paine Institute, Augusta, Ga.,
has been organized, and is in operation for the education and
preparation of colored preachers and teachers, with the following
officers: Rev. George Wm. Walker, President; Rev. W. C. Davis
and Miss S. G. Davis, Professors.
name
CHAPTER XVIII.
Richard Richardson-Commissioner for St. Mark's Parish-Extract from Johnson's
Traditions-A Native of Virginia-A Surveyor-Settled in South Carolina-Ac-
quired Large Landed Estate-His Character-Influence-Presented with a Ser-
vice of Plate-Held Important Civil Positions-Member of Assembly-Provincial
Congress-A Brigadier General-Made a Prisoner-His Death-His Marriages-
Descendants-Richard Richardson-Dorcas Richardson-Elizabeth Peyre Man-
ning nee Richardson-Distinguished Relatives-Christian Character:
The first on the list of Commissioners for St. Mark's Parish was
Richard Richardson. Of his religious life we know nothing, but
if it coincided with his character in other respects, the appoint-
ment was eminently proper. During the Revolutionary war he
CHRONICLES OF ST. MARK'S PARISH.
85
acquired distinction, and attained the rank of Brigadier General;
but it is as a patriot and civilian, rather than a soldier, that we
prefer to speak of him. "Like General Washington, he was a
native of Virginia and a surveyor. The preparatory mathemati-
cal studies, the self-confidence acquired by practice in mensura-
tion, calculation and the exact sciences, gave him great respecta-
bility, even among his associates in a profession then considered
one of the most honorable and useful in the colonies. The hardi-
hood acquired, both in mind and body, by his frequent exposure
in a wilderness to all the dangers and contingencies of a residence
on the border of savage warfare, was the finest possible prepara-
tion for the Revolutionary struggle in which he soon held a con-
spicuous post, and acted a distinguished part. His habits and
predilections for the life of a surveyor probably induced him to
visit South Carolina as a new field for his professional and specu-
lative ardor. His judgment in lands, and experience in their
selection, wisely and happily guided him in selecting large tracts
extending from Tavern Creek to Jack's Creek, in Clarendon
County, a distance of fifteen miles, and so valuable as at once to
elevate him to wealth. In South Carolina his high character for
prudence, firmness, benevolence, friendly, engaging deportment
and a fine, commanding person, soon won for him the confidence
of the people of the interior. He was selected generally by the
inhabitants the judge and arbiter of most of their feuds, bicker-
ings and dissensions, and possessed an equity jurisdiction from
the Santee to the North Carolina boundary of the State. His
family residence frequently presented the appearance of the
assizes, and few, if any, even of the disappointed parties, ever left
his hospitable board and cordial welcome with an inclination to
dispute his decision or appeal to law. In 1762 the inhabitants of
St. Mark's Parish presented him with a handsome service of plate
as a mark of their gratitude and esteem for services rendered
during the Cherokee war and on many other occasions. Before
the Revolutionary war he had been a soldier under the British
Government. He had likewise held important civil positions.
He was a member of the General Assembly as the representative
from St. Mark's Parish in 1758, and of the first Provisional Con-
8-0
86
CHRONICLES OF ST. MARK'S PARISH.
gress held in Charleston, S. C., January 11th, 1775; assisted in
framing the first Constitution, and under it was elected a member
of the Legislative Council. With his son Richard he was on the
Committee of his section of the country to decide what cases snould
be tried in the Courts in the disturbed state of society at the be-
ginning of hostilities.
In the same year he and Hon. Wm. H. Drayton were commis-
sioned by the Committee of Safety to make a progress through
the back country to explain the causes of present dispute between
England and the colonies, and to secure a general union of the
people. After the battle of Lexington these two men, with Joseph
Kershaw, Rev. Mr. Hart of the Baptist Church and Rev. Wm.
Tennent of the Independent Presbyterian Church, in Charleston,
set out on a tour through the upper country to strengthen the
friends of resistance and win over the wavering. In the latter
part of the war he was made a prisoner and carried to Charleston.
After the capitulation of the city he was allowed to return with
the right to reside at his home in Clarendon on parole until ex-
changed. The forced construction of allegiance following the
right of conquest was now assumed by the British commander as
soon as their arms had overspread the State. This roused the
indignation of the Whigs in the interior of the State, who were
on this plea ordered to take up arms against their relatives and
friends who had not been made prisoners. Richard Richardson
was among the foremost in expressing his indignation against the
injustice and impolicy of the measure. This was discovered by
Lord Cornwallis, who, fearing his influence against the royal
cause, proposed to him in the presence of his family either to
unite himself to the royal standard with a carte blanche" as to
offices, titles and other gifts of the crown, or that he must submit
to the alternative of close confinement. These tempting offers
and intimidating threats were equally disregarded. He promptly
answered with great decision in such dignified terms as to elicit
an involuntary expression of respect and admiration from his
Lordship. His reply is authentically reported to have been ex-
actly in the following words. His manner cannot be described :
"I have from the best convictions of my mind embarked in a
cause which I think righteous and just; I have knowingly and
(6
CHRONICLES OF ST. MARK'S PARISH.
87
I am
willingly staked my life, family and property on the issue.
well prepared to suffer or triumph with it, and would rather die
a thousand deaths than betray my country or deceive my friends."
The threatened alternative was promptly and rigorously enforced ;
his health declined under the joint influences of a sickly climate
and a loathsome prison house; the infirmities of old age (then in
his seventy-sixth year) increased rapidly upon him, and death
was so evidently approaching that he was again sent home to
linger out the last remaining hours of life at his family residence.
His remains had been interred but a short time before Tarleton
occupied the premises. He ordered the body to be taken up, and
left it exposed until, by the entreaties of his family, they were
permitted to reinter it. Tarleton's pretext for this inhumanity
was that he might examine the features of a man of such decided
character.
""
Richard Richardson married first Elizabeth Cantey, from whom
descended first Richard Richardson, who was second in command
under his father in the "snow campaign" in 1775; second,
Martha, who married Colonel Wm. McDonald, formerly of the
British army, and who emigrated to America after the rebellion
of 1745, and was Colonel of a regiment of American soldiers dur-
ing the Revolutionary war; third, Rebecca, who married John
Singleton of Midway. One of the daughters of their son Richard
Singleton married Abram Van Buren, second son of President
Van Buren; another married George McDuffie, the famed orator
of South Carolina, whose daughter married Wade Hampton,
United States Senator from South Carolina; fourth, Margaret
(probably) married John Cantey and died childless; fifth, Mary,
who married Wm. Billups and moved to Alabama; sixth, Edward,
who married Miss Heatly of St. Matthew's; seventh, Susannah,
who married Captain Lawrence Manning, an Irishman, a Lieuten-
ant in Lee's Legion of American troops, at the capture of Fort
Watson on the Santee in South Carolina, and who was afterwards
Adjutant and Inspector General of South Carolina. He was the
father of Richard I. Manning, Governor of South Carolina in
1824, whose son, John L. Manning, was Governor of South Caro-
lina in 1852.
88
CHRONICLES OF ST. MARK'S PARISH.
Richard Richardson married second Dorothy Sinkler, from
whom descended first James Burchell Richardson, who was Gov-
ernor of South Carolina in 1802. He married Annie Sinkler.
While a child his father's houses were burnt and his property
destroyed or stolen by Tarleton and his soldiers. He jumped
upon his father's military saddle and insisted that it should not
be taken, whereupon the men were so amused at what they called
the impudence of the little rebel that they gave it up to him.
Second, Charles Richardson, who married Elizabeth Eveleigh;
third, John Peter Richardson, who married Floride Bonneau
Peyre; fourth, Thomas Richardson, who died young unmarried.
Colonel Richard Richardson, first son of General Richardson
by his first wife, married Dorcas Neilson, (Nelson) a daughter of
John Nelson, of Nelson's Ferry, on the Santee River. This lady
suffered much from the British soldiers of Tarleton's command,
an account of which, with her heroic conduct, may be found in a
work entitled "Women of the Revolution," by Mrs. E. F. Ellet.
His daughter Martha married John James of Marion's command.
His daughter Susannah married Dr. John Boyd, from whom
descended Dr. Wm. S. Boyd, of Williamsburg County, and his
sons Drs. John C., Isaac N. and William S., the eldest being a
surgeon in the United States navy.
The third son of General Richardson by his second wife was
John Peter, who married Miss Peyre, and was the father of John
Peter Richardson, who was Governor of South Carolina in 1840,
and grandfather of John Peter Richardson, the present popular
and efficient Treasurer of South Carolina.
Elizabeth Peyre, daughter of John Peter and Floride Bonneau
Richardson, married Richard Irvin Manning. This lady has a
remarkable record for intimate relationship with perhaps the
largest number of Governors and distinguished representative
men of any lady in South Carolina. Her uncle, James Burchell
Richardson, her husband, Richard I. Manning, her brother,
John Peter Richardson, and her son, John Lawrence Manning, all
held the office of Governor of South Carolina.* Her grandfather
*Her nephew, John Peter Richardson, was elected Governor of South Carolina
November 2d, 1886, being the fifth one of Richard Richardson's descendants who
occupied the Chief Executive office. They were all natives of Clarendon County, in
St. Mark's Parish, and members of the St. Mark's congregation.
CHRONICLES OF ST. MARK'S PARISH.
89
was General Richard Richardson; her father-in-law, General
Lawrence Manning. Her husband and her brother, John P.
Richardson, were members of Congress, and in 1865 her son John
L. Manning was elected to the United States Senate, but owing to
the political changes in the Government never occupied his seat
there. Her father, John P. Richardson, Sr., her uncle, James
B. Richardson, Sr., her brother, James B. Richardson, Jr., and
her two sons, Richard Irvin and John Lawrence Manning, repre-
sented the County of Clarendon as Senators and members of the
House of Representatives in the Legislature of South Carolina
from 1798 to 1876, and her kinsman Major H. B. Richardson is
now a member from Clarendon County. She was a communicant
in the St. Mark's Protestant Episcopal Church from her youth,
remarkable for her Christian virtues, devoted to the interests of
the Church and the religious care and training of her children.
She died at an advanced age in the full assurance of a blessed
immortality. Her son John L. Manning married first Susan
Hampton, daughter of General Wade Hampton of the Revolution
and war of 1812. His children by this marriage are Richard
Irvin, Wade Hampton and Mary Hampton. His second wife was
Sarah Bland Clark of Virginia, from whom descended Douglass,
now deceased, Ellen and Colin, who, with their parents, aunt
Sasan Manning and their venerable grandmother, Mrs. Clark,
reside at Millford, near Fulton, S. C. Before these notes were
copied, while the memory of two visits to this hospitable home
and the kind and courteous attentions received at the hands of
the members of the household were cherished as bright oases,
death had entered the portals and claimed as victims the aged
grandmother, Mrs. Clark, and her daughter, Mrs. Manning.
90
CHRONICLES OF ST. MARK'S PARISH.
CHAPTER XIX.
Joseph Cantey, Commissioner for St. Mark's-Place of Residence-Date of Death-
John Cantey, Commissioner for St. Mark's-Place of Residence-Resorted to by
General Marion-Sister Married General Sumter-Daughter Married General
Hampton-Descendants of Sumter-Of Hampton-Founding of Stateburg-
Sumter Judicial District-Clarendon Judicial District-Manning-Other Com-
missioners of St. Mark's-Isaac Brunson-Military Commission-Matthew
Neilson-James McGirt-William Cantey-Residence of Colonel S. W. Nelson.
The second on the list of Commissioners to establish St. Mark's
Parish was Joseph Cantey. He was a large landholder on the
Santee River, in the Southeastern part of Clarendon County. His
death is recorded in an old family Bible as follows: "My father,
Joseph Cantey, dyed June ye 23, 1763"; and his wife's death as
follows: "My mother, Mary Cantey, dyed August ye 2nd, 1761."
His son Joseph died September 23, 1763, and Josiah October 10,
1763. His sister Elizabeth married Richard Richardson. His
daughter Mary married, first, Mr. Jamison; second, General
Thomas Sumter, of Stateburg. His eldest son, Samuel, inherited
all his real estate, according to the law of primogeniture. His
son, John Cantey, was one of the Commissioners of St. Mark's
Parish. He is mentioned in the will of his brother Samuel, a copy
of which is before me, and his death is recorded as having taken
place May 15th, 1786. He was a large landholder on the Santee,
a little more than midway from Nelson's Ferry to Murray's Ferry.
His place was resorted to by General Marion for repose and col-
lecting his reinforcements. While here, in October, 1781, General
Marion received "the most agreeable news of the surrender of
Lord Cornwallis, and the next evening gave a fete to the ladies of
Santee at the house of John Cantey." John Cantey's daughter,
Mrs. General Hampton, informed her son-in-law, John L. Man-
ning, that she could visit on foot fourteen families in one morning's
walk, and we may conclude that it was an easy matter to collect
a large assembly on this joyous occasion in honor of the grandest
achievement of the Revolutionary war-the capture of the main
body of the British army in America under command of Lord
Cornwallis. John Cantey's daughter Mary married General Wade
Hampton. Her daughter, Caroline Hampton, married Colonel
John S. Preston. Mary Hampton married T. T. Player, and Susan
Hampton married John L. Manning. Colonel Preston's daughter
CHRONICLES OF ST. MARK'S PARISH.
91
Mary married Dr. John T. Darby, whose untimely death was
caused by blood poisoning while in search of knowledge in his
profession. Colonel Preston's daughter Susan Francis married
Henry Frost, and Sarah Buchanan Preston married Rawlins
Lowndes. John L. Manning's son Richard Irvin married, first,
Miss Winchester, of Baltimore; second, Mrs. Annie Peyre Moore,
nee Deveaux. His son Wade Hampton married Miss McLean, of
Columbia, and his daughter Mary Hampton married Henry B.
Richardson, of Clarendon County.
Mary, the daughter of Joseph Cantey, married General Thomas
Sumter, who was United States Senator, and whose only surviving
son, Thomas, was Secretary to the United States Legation at the
court of France, in which country he married Miss DeLage, of a
noble family. He was also United States Minister to Brazil. His
daughter married Mr. Binda, of Italy, a diplomatist and a man
of great culture. His son, Thomas DeLage, was a member of the
United States Congress. His son Francis was a Captain in the
South Carolina (Palmetto) Regiment in the Mexican war, where
he was wounded in the right hand. His only surviving son, Se-
bastian, resides near Stateburg, the village founded by his grand-
father in 1783. In 1800 the Judicial District of Sumter was
established. The District and town were named in honor of
General Thomas Sumter. In 1855 the Clarendon County portion
of Sumter District was made a separate Judicial District by Act
of the Legislature, and the town built at the Court House named
Manning, in honor of Governor Richard I. Manning.
The name Isaac Brunson appears as Captain in the commission
of Samuel Cantey as Ensign in a company of foot militia, of which
George Pawley was Colonel, dated October 20th, 1749. This
Captain was probably the Commissioner. Of his descendants
nothing is known by the author. Colonel S. Warren Nelson, who
is a relative of Matthew Neilson, another one of the Commissioners
of St. Mark's, and whose wife Emma is a great granddaughter of
General Richardson, informs the author that Mrs. Eleanora
Norvelle Richardson, nee Spann, (relict of Richard C. Richardson,)
is a descendant of Matthew Neilson. Of the descendants of James
McGirt and William Cantey, the two other Commissioners of St.
Mark's Parish, nothing is known by the author.
92
CHRONICLES OF ST. MARK'S PARISH.
The residence of Colonel S. Warren Nelson is one of the very
few dwellings existing which were built in St. Mark's Parish before
the Revolutionary war. The chimneys have the date 1762 cut in
the brick. It is situated within a few hundred yards of Doughty
Lake, a long narrow body of water in the margin of the Santee
River forest, a few miles below Nelson's Ferry. It was once the
residence of William Doughty, the lay reader in the Lower St.
Mark's Protestant Episcopal Church. The house is built of
cypress, some of the boards of which from long exposure are now
less than one-fourth of an inch in thickness on the edge. Portions
of the interior have been modernized; the fireplace, in a chimney
seven feet wide on the outside, has been narrowed, and the house
has been enlarged by additions, without, however, materially al-
tering its appearance. The grounds are well set with trees,
among which is growing a cork tree. Shrubbery and flowers
adorn the yard, on the border of which is a lakelet, adding beauty
to the scene without, while within books and paintings enhance
the pleasure afforded by the generous and refined hospitality of
the parents and son forming the household.
CHAPTER XX.
Spiritual State Prior to Revolutionary War-Will of Samuel Cantey-His Mar-
riages-Descendants-Joseph and Christiana-Joseph Cantey's Children-Joseph
F. Cantey-W. J. R. Cantey-Wife and Children-Joseph Cantey-Captain W.
J. R. Cantey-M. A. E. Cantey, nee Bennett-Life-Character-Death.
History and tradition are alike silent as to the spiritual state of
the people of St. Mark's Parish Church of England previous to
and during the Revolutionary war. The merest glimpse is afforded
in the last will and testament of Samuel Cantey, a copy of which
lies before me. He was the eldest son of Joseph Cantey, the Com-
missioner, and no doubt received and was profited by careful
religious training. His will is dated May 16th, 1771, nearly six
years before his death. In it he thanks God, that though sick
and weak in body, he is perfect in mind and memory; acknowl-
edges the mortality of the body, and that it is appointed for all
men once to die; recommends his soul to God who gave it, and
CHRONICLES OF ST. MARK'S PARISH.
93
his body to the earth to be buried in a decent and Christian like
manner, at the discretion of his executor, nothing doubting but
at the general resurrection he should receive the same by the
mighty power of God. He was born June 7th, 1731, and died
December 16th, 1776. His first wife was Ann
(maiden
name not recorded) to whom he was married February 12th,
1756. She was born August 4th, 1738, and died March 15th,
1759. The second wife of Samuel Cantey was Martha Brown,
(probably of St. John's Parish,) who was born February 21st, 1737,
to whom he was married May 18th, 1760, and whose death is not
recorded. His son Samuel John died June 24th, 1761. His
daughter Christiana married first Francis Lesesne, from whom
descended, as far as known, Mary Ann, who married James H.
Montgomery, who was born February 28th, 1787, and who died
October 25th, 1814, and who is buried in the Cantey cemetery, as
also his daughter Mary Ann.
Christiana Lesesne, nee Cantey, married second Isaac Connor,
and died January 28th, 1813, leaving no children. Her adopted
daughter Elizabeth, afterwards Mrs. Pendergrass, died December
28th, 1884.
Samuel Cantey's son, Joseph Cantey, was born November 27th,
1765, and died September 6th, 1834. He was married February
5th, 1784, to Ann Connor, who died April 13th, 1794. From this
marriage descended, first, Samuel Cantey, who was born Novem-
ber 4th, 1784, and died unmarried September 2d, 1855; second,
John, born September 27th, 1786, died October 14th, 1812; third,
Christiana Hannah, born November 22d, 1788, died September
26th, 1792; fourth, Joseph Francis, born September 8th, 1790,
died August 30th, 1818. He married Martha Singleton, from
whom descended Mary Ann Imogine, who married Thomas
McFaddin. She was possessed of rare beauty of person and re-
finement of manner. Her mother married, second, Peter G.
Gourdin, whose son John K. Gourdin married Cornelia Imogine,
eldest daughter of Dr. Wm. S. Boyd, of Williamsburg County.
Her daughter Martha married General W. G. DeSaussure of
Charleston; fifth, Archibald, born May 14th, 1792, died unmar-
ried November 23d, 1824; sixth, Isaac, born March 16th, 1794,
died October 19th, 1794.
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CHRONICLES OF ST. MARK'S PARISH.
Joseph Cantey married second, May 14th, 1795, Mrs. Susannah
Connor, nee McDonald, relict of Adam Connor, Sr., whose son
Adam Connor, Jr., married Dorothy Sutton, and whose daughter
Margaret Ann Connor married, first, Nabor Davis; second,
Charles Lesesne, last surviving Vestryman of Lower St. Mark's
Protestant Episcopal Church.
Susannah, second wife of Joseph Cantey, was born October 3d,
1768, and died May 16th, 1843. Their children were, first, Thomas
Sumter, born April 2d, 1796, and died unmarried May 15th, 1819;
second, Mary Evelinah, born April 17th, 1798, died September
17th, 1798; third, William James Ransom, born January 11th,
1805, died November 30th, 1845. Eight years before he had
joined the Methodist Episcopal Church, in which he lived in
active religious enjoyment. He was suddenly stricken with heart
disease while in the midst of his family and friends, and passed
to his reward on high.
William J. R. Cantey married, February 3d, 1825, Mary Ann
Eliza Bennett, (daughter of Samuel Bennett and wife, Ann Sut-
ton,) who was born November 7th, 1806, and died February 19th,
1878. Their children were, first, Joseph, born December 19th,
1825, married Sophronia A. Hodges, of Cokesbury, S. C., March
23d, 1843, and died October 19th, 1845, from the effect of a rifle
shot received accidentally as he sprang from his horse while hunt-
ing in the woods. His religious character was distinctly marked,
and he died in the blissful realization of the presence of his
Saviour at the early age of nineteen years and ten months, leav-
ing two daughters, Imogine and Mary Joseph; second, Mary Ann
Susannah McDonald, born February 19th, 1829, died January
19th, 1834; Martha Christiana, born July 26th, 1830, married
Wm. R. Coskrey March 31st, 1846; fourth, Samuel Bennett, born
October 31st, 1831, died February 17th, 1835; fifth, Wm. James
Ransom, born June 24th, 1833, married Almira Cecelia Oliver
January 14th, 1852; entered Confederate army on James Island,
S. C., November, 1861, served his country faithfully, uncomplain-
ingly and bravely; rose to the rank of Captain of Company I,
23d Regiment South Carolina Volunteers, and on the 1st April,
1865, at the battle of Five Forks, near Petersburg, Va., was cap-
tured with five thousand of his fellow soldiers. Diligent inquiry
CHRONICLES OF SF. MARK'S PARISH.
95
has failed to ascertain his fate, and it is believed that he at-
tempted to escape and was killed. No nobler hearted man, nor
gallant soldier, was ever sacrificed for his friends, his family and
his country. Sixth, Margaret Ann, born December 17th, 1834,
married, first, Robert F. Keels April 17th, 1851; second, James
M. Burgess, M. D., December 11th, 1859; seventh, Magdalen
Louisa McFadden, born May 2d, 1836, married November 11th,
1852, John W. Oliver, who died August 9th, 1883; eighth, Mary
Price, born January 28th, 1838, died June 16th, 1852, while at
school near Fulton, S. C.; ninth, Susan Leard, born April 8th,
1839, married A. J. White, D. D. S., April 8th, 1858; tenth,
Thomas Robert, born September 7th, 1840, married Catherine
Hudnall of Gadsden County, Fla., June, 1864, who died there
January 31st, 1885; eleventh, Eliza Maria, born October 1st,
1842, married J. P. Davis, of Marion, S. C., November 15th,
1860; twelfth, Morgan Sabb, born April 7th, 1844, married Lily
F. Ragin* December 18th, 1870; thirteenth, Joseph Samuel, born
January 4th, 1846, married Mary Almira Oliver April 18th, 1872.
Mary Ann Eliza Cantey (nee Bennett) was, while an infant,
deprived of her mother by death. She was trained by her pious
father, who was a class leader in the early days of Methodism in
the lower portion of Santee Circuit, and Mrs. Susan Covert, the
wife of the Pastor of the Williamsburg Presbyterian Church. In
the eleventh year of her age she joined the Methodist Episcopal
Church at Lodebar, in Sumter County, in the year 1817, the Rev.
Robert L. Edwards receiving her and her sistert Frances at the
same time. From tributes to her memory the following is col-
lated: She was the mother of thirteen children, five of whom
preceded her to the grave. While in middle life she was left a
widow with a large family of small children, and by Divine help
she was enabled to guide them in the paths of righteousness.
They all remembered their Creator in the days of their youth and
united with the Church. Her character had its influence on her
husband in removing prejudices against the Church of her choice
and leading him to seek and find a happy life in its communion.
A deep and constant solicitude for the comfort of others was a
*Died July 12th, 1887.
+Mrs. Willis Hudnall.
96
CHRONICLES OF ST. MARK'S PARISH.
well developed feature of her beautiful life. While suffering in-
tensely from pain, she would seem to lose sight of herself in her
concern for her children, even while they were endeavoring to
relieve her. She was a ministering angel in her neighborhood,
carrying light and joy into the hearts and houses of gloom and
sorrow, visiting and nursing the sick in the families of her chil-
dren and friends, not forgetting the needy colored people as her
slaves or as freed persons, but dispensing medicines and other
means of relief to them also. Diligence and order in her domes-
tic affairs, combined with the utmost cleanliness, made herself
and her home attractive to her family and friends. She had also
the ornament of a meek and quiet spirit, which is in the sight of
God of great price. Through a period of more than forty years
the ministers of the Gospel found in her a sympathizing and help-
ful friend, and in her house a quiet and appreciated retreat, one
apartment being furnished and kept ready for their use, and
known as 'the preachers' room." Delicately constituted, she
suffered from frequent and severe attacks of illness, always borne
with resignation. Her last illness was brief and intense; her
mind was clear and calm in view of death, having unshaken trust
in Christ as her personal Saviour. In this peaceful frame, allud-
ing to the way before her, in answer to the inquiry of one of her
daughters, Mrs. Oliver, she answered, "All bright, all bright !"
and passed from earth to her Redeemer.
By one who knew her intimately it is said: From early life she
had suffered from dyspepsia, and it was almost a miracle that
under its depressing influence she should have exhibited invaria-
bly such sweetness of temper and imperturbable serenity and
charitableness of character. She was as remarkable for her good
sense and knowledge of the proprieties of life as she was for her
patience and charity. There was always an expression of sweet-
ness on her face. Her readiness to enter into all the joys and
sorrows of her friends was a tower of strength and influence.
Appeals made voicelessly to her were responded to by look, if not
by word. The cry of hunger, pain or suffering of any kind
always attracted her attention and brought tender and loving
ministrations. By the death of her husband the cares of a
large family and estate were thrown suddenly upon her. She
CHRONICLES OF ST. MARK'S PARISH.
97
did not shrink from the responsibility, but met it bravely and
earnestly. She was never more at home than in the sick room,
or in the worship of her Master in the house of God. She was
never out of place. She had been beautiful in girlhood, and a
changing expression of countenance, and halo of gracefulness in
movement, seemed to envelop her whole person as well as charac-
ter. It was the faultlessness of her life and the serene devotion
of her whole being to the service of her Master that proclaimed
above everything else the greatness of her soul.
CHAPTER XXI.
Landgrave Bellinger's Estate-Inherited by His Son-Mount Hope Sold to Richard
Butler-Bought by Joseph Cantey-Unbroken Chain of Title-Cantey Cemetery-
Family Gathering-Persons Present-Titles to Cemetery made to Trustees—
Names of Trustees.
The grant of the charter of the Province of Carolina was made
by King Charles the Second to the Lords Proprietors in 1663.
May 7th, 1698, these Proprietors conferred the title of Landgrave
upon Edmund Bellinger, together with forty-eight thousand acres
of land. His son, Edmund, inherited his father's title and estate,
and on the 22d February, 1730, he with his wife Elizabeth made
titles for five hundred and sixty acres of land to Richard Butler.
His sons, William and Elisha Butler, being the executors of his
will, on the 1st June, 1739, made titles for this tract of five hun-
dred and sixty acres of land, called "Mount Hope," to Joseph
Cantey. His son, Samuel, inherited it by the law of primogeni-
ture, and in his will gave all his real estate to his son Joseph
Cantey, whose grandson, Joseph Samuel Cantey, recently made
titles to two acres, more or less, on which the Cantey Cemetery
is situated, being a part of the above mentioned tract, called
"Mount Hope." All the manuscripts from which the above data
are taken are in the author's possession, and, together with the
historical data, and personal knowledge, furnishes an instance of a
chain of titles for a period of two hundred and twenty-two years,
and has been in the possession of one man and his descendants
9-0
98
CHRONICLES OF ST. MARK'S PARISH.
for one hundred and forty-six years. The action which led to the
transfer of the cemetery to trustees may be recorded here, and is
as follows: At a family gathering at the Cantey Cemetery on
the 23d February, 1883, the following persons were present, viz.:
Wm. R. Coskrey and wife, Martha Christiana, nee Cantey; Dr.
James M. Burgess and wife, Margaret Ann, nee Cantey; John W.
Oliver and wife, M. Louisa, nee Cantey; Mrs. Susan L. White,
nee Cantey, wife of Dr. A. J. White, and her son John Holmes
White; Mrs. Almira C. Cantey, nee Oliver, relict of Captain Wm.
J. R. Cantey, and her sons, Benjamin O. and Morgan Sabb
Cantey, Jr.; Joseph Samuel Cantey and wife, Mary Almira, nee
Oliver; Morgan Sabb Cantey Sr.; and J. Herman Burgess. The
following are the trustees named in the title to the Cantey Ceme-
tery: Wm. R. Coskrey, Lucius L. Wells, J. Herman Burgess,
Robert J. Oliver, Wm. Boone White, of Clarendon County, and
Benjamin O. Cantey, Edward B. Rhodus and Charles R. Burgess
of Williamsburg County.
CHAPTER XXII.
Williamsburg Township-Early Settlement-Religion and Language of Settlers-
Whence Derived - Histories- Wallace-Witherspoon-Howe-King's Tree-
John Witherspoon-Wm. James-Petition for Land for Church-Elders-Mili-
tary Companies-Marion's Brigade-Rev. J. W. Stephenson-Andrew Jackson-
Presbyterians from Pennsylvania and Virginia Huguenots-Quakers-Acadians
and Indians in South Carolina-Prominent Citizen Presbyterians-Distinguished
Women of the Revolution.
The history of Williamsburg Presbyterian Township has been
fully written by Rev. James A. Wallace and J. R. Witherspoon,
M. D., and that of the denomination in South Carolina by George
Howe, D. D. It is mainly from these sources that what is here
written has been obtained. The Township was laid out by royal
authority in 1731. It contained an area of twenty miles square,
located on Black River just below the junction of its two main
branches. It was granted to Presbyterians in 1736 with the full
guaranty of enjoying their own faith without interruption. It
was never an Episcopal Parish. It is supposed that the name
CHRONICLES OF ST. MARK'S PARISH.
99
was given through the partiality of Wm. James for William,
Prince of Orange, who was William III, King of England. The
town when first settled was likewise called Williamsburg. The
first settlers were Calvinistic in doctrine and Presbyterian in
Church government. They came from Scotland and the North
of Ireland. The latter island had been occupied by the Scots in
the third century, and was called Scotia as late as the eleventh
century. Hence these people were called Scotch-Irish Presby-
terians. Their ancestry had long enjoyed the blessings of Chris-
tianity. St. Patrick was born in A. D. 410. In his day the
Pagan Saxons conquered Britain, and many of the Britons fled,
carrying the Gospel with them into the Northern parts of Scot-
land, Wales, Ireland and France. Hence this part of the latter
was called Brittany, and was a duchy in the fourteenth century,
as we learn from the chronicles of Sir John Froissart. The same
author relates that in 1394, Richard the Second, King of England,
invaded Ireland, and remained nine months, during which time
four of the most potent Irish Kings submitted to him. They
were then in a savage state, and were placed by the King under
the care of an English squire in order to be taught the usages,
manners and dress of the English. It was their custom to have
their minstrels and principal servants sit by them at table and
eat and drink from their plates and cups, and another custom
was to “go without breeches, and merely wrap themselves up in
cloaks, and it was with difficulty they were persuaded to exchange
them for robes of silken cloth, trimmed with squirrel skin or
minever." Their names were Aneel, (hence the name O'Neal,)
Brund de Thomond, Arthur Macquemaire and Contruo. They
were made Knights by the King of England.
About 1559 Queen Elizabeth attempted to colonize the Northern
part of Ireland with Protestants. This project was revived by
King James the First, and six Counties, including those of Down
and Antrim, were settled by English, Scotch and Irish Protest-
ants. Thus we see that the first inhabitants of Williamsburg
Township had received Christianity through their ancestors,
descendants of the ancient Britons, who had received it from the
Apostles Peter and Paul and other foreign missionaries. They
also spoke the English language. The author's father, who was
Dor M
100
CHRONICLES OF ST. MARK'S PARISH.
reared a Presbyterian near Belfast in the North of Ireland, and
who emigrated in 1791, informed him that the family spoke the
English language, being unacquainted with the Irish, (or Celtic,)
Scotch and Gaelic languages. Hugh Miller in one of his books
states that in a portion of Scotland very near neighbors were
wholly unacquainted with each others' language, some speaking
Scotch and others Gaelic.
In making grants of land in Carolina, the King had reserved
for his own use all the white pine trees, and one-tenth of all the
gold and silver mines, not all the gold and silver mines, as Mr.
Wallace states. (Old land grants lying before me warrant this
correction.) One of these trees grew on the spot selected for the
settlement; from which circumstance it was known as
"The
King's Tree." This name was afterwards applied to the town,
and was so written for many years. A few years since the pres-
ent orthography, Kingstree, was adopted.
Wm. James was a native of Wales, and had removed to Scotland,
where he married a daughter of John Witherspoon. He then
went to Ireland, from whence he came to America with his
father-in-law, his young brother and his infant son, both named
John. On the 2d July, 1736, Wm. James presented a petition for
a grant of land on which to build a church, which was granted
3d July, 1741. Those were not the days of steam and electricity as
now used. In the meantime land was purchased and a church
built. In 1743, the Elders were David Allan, Wm. James, David
Wilson, Rodger Gibson and John James. The first Pastor was
Robert Heron. From this church and settlement other settle-
ments were formed and churches established, chiefly to the West
and Northwest, until Clarendon, Sumter, Lancaster and York
Counties all have representatives now living of one or more of
the original settlers. The Witherspoons of all these Counties are
descended from John Witherspoon, above named. During the
Revolutionary war military companies commanded by Captains
John James, (son of Wm.,) Henry Mouzon, Wm. McCottry and
John McAuley, formed the famous "Marion's Brigade." James
White Stephenson, once the Pastor of Bethel Church in this Town-
ship, was born of Scotch Irish parents in Augusta County, Vir-
ginia, and was brought by them to Lancaster County, South Caro-
CHRONICLES OF ST. MARK'S PARISH.
101
lina.
While there he taught school, and had Andrew Jackson as
one of his pupils. Afterwards he removed to Tennessee, and
lived near the residence of his former pupil. While in Williams-
burg Mr. Stephenson, in addition to his faithful labors among the
whites of his congregation, catechised the negroes and induced
them to desist from working for themselves on the Sabbath.
Lancaster County was settled by Presbyterians in 1745, and
later on almost the whole portion of the State North and North-
west of Columbia was settled by people of this denomination.
They came from the Western portion of Pennsylvania and Vir-
ginia. This emigration was in order to escape Indian depreda-
tions which followed the defeat of Braddock in his attack on Fort
Duquesne (now Pittsburg.) Others besides these were led into
South Carolina in search of peace and rest, or were driven thither
by persecution. The Huguenots settled in the low country the
Scotch, after the battle of Culloden, found a home on the high
hills of Santee, and some Quakers settled on the Wateree,
near Camden. The Indians and Acadians* alone met persecu-
tion in America, and it is pleasing to know that representatives
of both found peace and rest in South Carolina, the latter in the
family of Lanneau in Charleston, and the former in the Catawba
Indians in St. Mark's Parish on the river named for them.
Among the Presbyterians and their descendants of Williams-
burg Township and St. Mark's Parish anterior and subsequent
to the establishment of Episcopal churches may be numbered
many of the most prominent and useful citizens in Church and
State. To this element in her population has the State been in-
debted for such men as Witherspoon, James, Pickens, Jackson,
McDuffie and Calhoun with their descendants, and scores of others.
The wives and mothers of these people have been no less eminent
for their female virtues and influence for good in morals and
religion, while the purest patriotism and truest self-sacrificing
*Nova Scotia, under the name of Acadia, had been settled by French Roman
Catholics. When England became in possession of the peninsula an unconditional
oath of allegiance was required, and being refused, these people were in 1755 driven
out by force. Seven thousand were banished to the different colonies-one thousand
and twenty to South Carolina. The old journals of the House of Assembly, now in
the Secretary of State's office, show that many persons in the State were paid from
the public treasury for entertaining them.
102
CHRONICLES OF ST. MARK'S PARISH.
devotion to the land of their adoption found illustration in the
persons and sufferings of such women as Katherine Steel, nee
Fisher; Nancy Green, nee Stephenson, alias Stinson; Mary
McClure, nee Gaston; Sarah McCalla, a cousin of General Wayne;
Isabella Wylie, nee Kelso; Rebecca Pickens, wife of General
Andrew Pickens and daughter of Ezekiel Calhoun, and many
others.
CHAPTER XXIII.
Benefit of a Knowledge of Ancestors-Virtue to be Emulated-Vice to be Avoided—
Introduction of Christianity into Britain-First Missionaries-Description of
"Engelond "-Extract from John Speed-State of Society in Britain-Illustrious
Disseminators of Christianity.
After quoting the language of Bishop Gregg in the preface to
the foregoing, no apology should be needed for this effort to bring
to notice those who have acted a conspicuous and honorable part
in the settlement and development of the State and the estab-
lishment and maintenance of the Christian religion. If it should
be asked what good are we to derive from a knowledge of our
ancestors, their characters, their labors, successes and failures,
their virtues and their vices? it may be answered, that if the
investigation should show that we are descended from "Cornelia,
mother of the Gracchii," we should seek to emulate her virtues;
and if it should show that we are descended from "Margaret, the
mother of criminals," we should strive to avoid her vices, remem-
bering that they are of the daughters of Eve, for whom Christ died
as well as for the sons of Adam. Should we endeavor to trace our
origin as a civilized and Christianized people, the search would
prove a short one, ending on the island of Great Britain. In the
work by John Speed, alluded to in Chapter I, an account is given
of the inhabitants previous to the introduction of Christianity.
The British Isles had been peopled before the flood. See Genesis,
chapter x, verse 5. They were, no doubt, alluded to by Isaiah,
chapter xlii, verses 4-10; chapter xlix, verse 1; chapter lxvi,
verse 19; and St. Paul, Romans, chapter x, verse 18. That they
CHRONICLES OF ST. MARK'S PARISH.
103
were then considered the end of the world we learn from the
Rhyming Chronicler-Robert, of Gloucester Abbey-who wrote
during the reigns of Henry the Third and Edward the First,
A. D. 1258, as follows:
"Engelond ys a wel god lond, ich wene of eche lond best, y-set
in the ende of the world, as al in the west. The see goth hym al
about, he stont as an yle. Here fon heo durre the lasse doute,
but hit be thorw gyle. Of folc of the selve lond, as me hath y-seye
wyle. From south to north he ys long eighte hondred myle.
"*
This appears to mean that England was considered the best
place then known, that it was at the end of the known world on
the West, that it was an island eight hundred miles in length.
From John Speed we learn that the inhabitants painted their
bodies, a custom signified by the word Brit or Brith; that the
word Tania signified region, and by a combination of these
words Britain was formed, signifying the place of the painted
men. The people dwelt in tents, naked and barefoot. They
were polygamists, fathers and brothers possessing wives in com-
mon, or one woman having a number of husbands. To such
people the Apostle Philip sent disciples. They first preached at
Glastenbury. Aristobulus, a Bishop, one of the seventy disciples,
Simon Zelotes, Joseph of Arimathea, Lazarus, Martha and Mary
Magdalen are said to have aided Saints Paul and Peter in estab-
lishing Christianity in England soon after the Crucifixion. Thus
we see that women as well as men were in the foreign missionary
field. These Christianized Britons, fleeing from the Saxons, no
doubt carried Christianity into the countries to which they fled,
and thus became involuntary missionaries. Should we investigate
the progress which has been made in the dissemination of the
Christian religion with reference to the chief agents, we should
find added to the above a long list of eminent men and women,
who, by their zeal and perseverance, both while agreeing and
disagreeing, have, under the guidance of a common Creator,
been instrumental in securing the unnumbered blessings which
we are daily enjoying. Time would fail to name the mighty host
of such as Lucius, Constantine, St. Columbanus, Wickliffe, Luther,
Knox, Elizabeth, Arminius, Calvin, William, Prince of Orange,
104
CHRONICLES OF ST. MARK'S PARISH.
Wesley, Tennison, Garden, Penn, Whitefield, Dehon and Asbury,
all working for the glory of Him "who gave Himself for us,"
supported by the promise, "I will help thee."
CHAPTER XXIV.
Class Papers, Subscriptions-Quarterly Conference Records-Appointments on Santee
Circuit, 1824-William Capers Exhorts-Parsonage, 1817-Church at Providence-
Sale of Parsonage Furniture-Trustees-Painting Methodist Church-Woman's
Aid Society-Names of Members-Petition for Stationed Preacher at Sumter.
While gathering material for the foregoing work the author
vainly sought for the original records of the Santee Circuit of the
olden time. After what he had written was sent to the publisher
he accidentally discovered what here follows in a desk in the
house of a neighbor living in sight of him, having lain for years
among the private papers of a citizen of Sumter now deceased.
A brief abstract is all that can be given here.
A list of colored members of the Methodist Church at Manches-
ter for the year 1816 has written on it: "Look for your new
preacher Sunday, 12th January, 1817, or that day two weeks.
N. Talley." The new preachers were Robert L. Edwards and
Josiah Evans.
A class paper for the whites at Sumterville for 1828 is inscribed:
"Keep the Friday preceding each quarterly meeting as a day of
fasting and prayer. And live soberly, righteously and godly in
Christ Jesus-and be at peace among yourselves. 1st Friday in
May, 1828, a day of fasting and prayer." The names of forty-five
persons are on this list, not one of whom is now known to be
living. Another class paper for whites at Sumterville for 1831,
on which is inscribed the names of William M. Wightman, James
J. Alison, Circuit preachers; Wm. L. Brunson, Wm. Bell and
Wm. Lewis, leaders; and underneath: "N. B.-Observe as a day
of fasting the Friday preceding each Qr. meeting." On this list
of 137 members, probably the only ones now living are John E.
Brown and W. J. Singleton.
CHRONICLES OF ST. MARK'S PARISH,
105
Numerous subscriptions to the support of the Gospel, and a
lengthy appeal, without date, from Francis L. Kennedy and Wm.
L. Brunson, urging the sum of $475 from twenty appointments.
Original records of proceedings of a Quarterly Conference at
Green Swamp, 19th June, 1824, and one at Bethlehem, 27th
August, 1825: At the first there were no complaints, no appeals,
no licenses to be renewed. Twelve whites and twenty-three
blacks had been received. Two whites and two blacks had been
expelled. It was recommended that the Stewards divide the
societies for convenience in making collections. $84.33 was
reported from twenty societies, including a public collection at
Green Swamp. Of this amount Henry Bass, Presiding Elder,
received for his traveling expenses to General Conference, $7.811;
balance of his first quarter's pay, $1.061; total, $8.874. Charles
Betts, for his traveling expenses, $11.75; quarterage, $37.43;
total, $49.184. Benjamin L. Hoskins, for his traveling expenses,
$8.25; quarterage, $18.00; total, $26.25. Grand total paid,
$84.311-leaving two and one-fourth cents in the treasury.
The names of the societies are as follows, viz.: Green Swamp,
Clark's, Wells's, Russell's, Bethlehem, Bethany, Stevens's, New
Prospect, Zion, Knight's, New Hope, Bethel, Marshall's, Owen's,
Rembert's, Providence, Oak Grove, Rehoboth, Taw Caw, Zoar.
It was at Clark's that Wm. Capers attended the first service after
agreeing to "ride" with Rev. Wm. Gassaway. In his autobio-
graphy he says of it: "The meeting the next day was one to be
remembered; and what with that, the godly counsel of my rever-
end friend, and the cheering influence of the joyful faith of my
brother and sister, I felt confirmed in every pious resolution."
About three weeks after this, on September 12th, 1808, at Mar-
shall's (then called Smith's), a meeting house in the pine woods
among a very poor people," after preaching by W. M. Kennedy,
Mr. Gassaway beckoned Mr. Capers to the pulpit and told him to
“exhort,” and Mr. Capers exhorted. A few days after this he
attended a quarterly meeting at Knight's meeting house, on Fork
Creek. The local preachers of the Circuit were Thomas D.
Glenn, Samuel Jenkins, James Parsons, Wiley F. Holleyman.
The Stewards were Hartwell Macon, Wm. L. Brunson. A receipt
for twenty-five dollars, part payment for building the church at
106
CHRONICLES OF ST. MARK'S PARISH.
Providence, given by John Jennings to Wm. L. Brunson, April
8th, 1834. A strong appeal from N. Talley in behalf of the par-
sonage, dated June 26th, 1817, with the following subscribers:
Thomas Humphries, $100; William Capers and his brothers,
Gabriel and John Singletary Capers, each $100; Henry Young,
Charles Williams, Morgan Sabb, Hartwell Macon, each $50;
Richard Bradford, $25; Francis L. Kennedy, Thos. D. Glenn,
each $20; W. M. Kennedy, Samuel M. Cummings, each $10; and
many others for smaller amounts.
On the 15th May, 1824, there was a sale of the parsonage
household and kitchen furniture. A great variety of articles
were sold, among them one carpet, one frying pan and bread hoe,
and one spinning wheel and two pair of cards. The purchasers
gave their notes to the trustees, and here they are carefully
folded, with nothing to show that they were ever paid. The
trustees were Henry Young, Charles Williams, Samuel Jenkins,
Hartwell Macon, Thos. D. Glenn, Henry D. Green, James Parsons,
F. L. Kennedy and Wm. L. Brunson.
In 1839 Thomas M. Brumby and Joshua Spears were called on
to estimate the value of work done on parsonage by Wm. Brun-
son and H. Dingle. They estimated the lumber and work at
$137.10. The same year an account shows that the parsonage
was indebted to W. L. Brunson the amount of $8.00 for table
ware. There is nothing to show why the parsonage furniture was
sold, and when it was refurnished.
In 1833, A. E. Pool signed a contract with the agent, W. W.
Bradford, to paint the Methodist Church. In the same year, pre-
sumably, a society was formed, called "The Sumterville Methodist
Female Benevolent Working Society." The officers were Presi-
dent, Vice-President, Secretary, Treasurer and Directress. The
object was to paint the Methodist Church, and afterward to aid
in the support of the superannuated preachers of the South Caro-
lina Conference by the avails of their own labor. They were to
meet every Saturday, open with reading a chapter in the Bible,
singing a hymn and prayer. The meetings were to continue not
more than four nor less than three hours, during which time
some religious author was to be read, and opportunity allowed
for interchanging sentiments on what was read. The Treasurer
CHRONICLES OF ST. MARK'S PARISH.
107
was to make a quarterly report of money received and expended,
which was to be recorded by the Secretary in a book provided for
the purpose. The President and Directress were to select materials
for garments to be made by the members while convened, but it
was the exclusive prerogative of the latter to say how they should
be fashioned. This was a wise decision, and no doubt saved time
by shutting off discussion. Another paper shows a list of articles
made and left in the store of John Ramsay for sale. The Secre-
tary's book is not among the papers. This was probably the first
woman's aid society among the Methodists of Santee Circuit. The
method of business is worthy of imitation, and their names de-
serve to be recorded, and are as follows: Sarah Glenn, Jane D.
Moses, Martha A. Walsh, Elizabeth D. Glenn, Lucy K. Macon,
Martha A. DuBose, Elizabeth Ballard, Margaret A. Bostwick,
Maria M. Fluitt, Sarah W. Durant, Mary N. Durant, Sarah Mel-
lett, Louisa Williams, Mary A. Bowen, Eliza A. Williams, Theresa
C. Wilder, Caroline M. Brunson, Sarah Daniels, Elizabeth Flowers,
Mary Williams, Eugenia P. Poole.
Sarah Glenn was then the wife of Rev. Thomas D. Glenn; her
first husband was Major Legrand Guerry. She was the oldest
sister of Bishop Wm. Capers. See his autobiography.
In 1851, a petition from the male members of the Church in
Sumterville, then an appointment on the Sumterville Circuit,
originally a part of Santee Circuit, was presented, or written for
presentation, to the Presiding Bishop and members of the South
Carolina Conference setting forth the reasons why they should
have a stationed preacher. The petitioners say that the congre-
gation of 151 white and 300 colored members, while in con-
nection with the Circuit, could not be efficiently served as
enjoined by the Discipline, namely, in examining the class,
instructing the young, instructing the people from house to
house, visiting the Sunday school and superintending the Bible
class. The town was fast becoming a place of great resort. Other
denominations had stationed Pastors in continued intercourse
with the people, and it was highly necessary that the voice of
Methodism should be often heard, the detraction of its enemies
108
CHRONICLES OF ST. MARK'S PARISH.
exposed, its faith defended, its leaven diffused and its true
character appreciated, &c. This petition was signed by W. L.
Brunson, J. Hervey Dingle and W. Lewis, representing all the
adult male members.
MAR 23 1915

975
UNIVERSITY OF MICHIGAN
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