Williamsburg County, South Carolina - Chapter 23: Puritanism^ Calvinism; and Arminianism, 1923

Williamsburg was wealthy in 1830. This was the first time within two hundred years these Scotch-Irish had not been enthralled by a superior force, when they were free and able to act. Calvinism had been thrust upon them in the most strategic period in their history, when they were torn and bleeding and bereft of all worldly goods, and it must have seemed that God had forgotten them. John Knox then came and preached Calvinism to them, de¬ claring unto them that they were God's own elect, "pre¬ destinated and foreordained" as His own elect. How easy was it then for the Church of Scotland to embrace Calvinism !

Economic independence is indispensable for religious progress. Circuit riders, following Bishop Asbury, had been preaching the doctrine according to St. James and the Dutch theologian, James Arminius, but until about this time few men had reached the financial condition where they felt able to fight for a faith. Besides, these Scotch-Irish had a most comforting religion in Calivnism. Did not the whole weight of responsibility for their salva¬ tion rest on God? Had not God "elected" them from the foundation of the world? Nobody but a fool would be¬ lieve that a man had to work out his own salvation when it was so plain and simple that "This effectual call is of God's free and special grace alone, not from any¬ thing at all foreseen in man, nor from any power or agency in the creature, coworking with His special Grace, the Creature being wholly passive therein."

The Baptists, until about 1830, had been dominated by Calvinism. They had made no inroads on the Pres¬ byterians in Williamsburg. The preaching of baptism by immersion only had not been sufficient to disturb these

Presbyterian Congregations. The Church of England in South Carolina had not been vitally interested in bring¬ ing these "poor Protestants" into communion with them in 1730, nor had its successor, the Protestant Episcopal Church, seemed to care much about these "back country" people in 1830.

In 1830, the Presbyterian Church in Williamburg be¬ lieved this district its very own. Ever since the War of the Revolution, it had been rightly confident that the Protestant Episcopal Church would not disturb the realm. It knew that the Baptist Church would not seriously interfere with its undisputed sway so long as it offered only immersion as an inducement. But the continual coming of the Methodist circuit riders began to weary the Presbyterian leaders. Not that these circuit riders had made many converts to their faith, especially from among the "elect," but their continual coming and fer¬ vent preaching disturbed them. About this time, too, many Baptist preachers were losing faith in Calvinism and proclaiming "Whatsoever a man soweth that shall he also reap."

The old breach in the Presbyterian Congregation at Williamsburg had just been healed, a new church erected, and the Indiantown Church seemed approaching the full meridian of its glory and power. These two Presbyte¬ rian Churches were the only religious organizations in the district that were, to all appearances, worthy of more than a name. But the Presbvterians decided it would be wise to begin preaching Calvinism in all its intensity. Then at least ninety-five per centum of the church mem¬ bership of the district was Presbyterian.

The Reverend John M. Ervin, who came from North Carolina as pastor of the Williamsburg and the Indian¬ town Churches in 1828, was the second Puritan Presby¬ terian preacher who came into Williamsburg, and who undertook to impress ideas of religion that had not grown out of the people of the community. Mr. Ervin, when he came, was in the prime vigor of manhood, tall and slender, and sharp faced, "with a long grey beard and a glitter¬ ing eye." He found in the reunited church at Williams¬ burg that "conquered Greece had captured Rome," for that the seceders of the Bethel Congregation with their Puritan tendencies, somewhat influenced by Arminianism, had become the dominant element in the ancient Williams^ burg Church. In his Indiantown Congregation, his board of elders were men of strongly pronounced Puritan tendencies. Nearly everybody in both of these congre¬ gations believed that the Presbyterian Church should com¬ pletely dominate temporal as well as spiritual affairs.

Mr. Ervin found that there was in this section much not in consonance with his notions of religious conduct. Especially at Indiantown did he find many of his con¬ gregation given to enjoying such wordly amusements as dancing and horse racing. With the unreserved support of his Session of Elders in that Church, he preached power¬ ful sermons against these practices. On the 8th of Jan¬ uary, 1830, he and his Session of Elders published the following statement : "At a meeting of the Session of Indiantown Church, it was resolved to address the follow¬ ing to the communing members of this Society : Whereas, your Session has reason to believe that some of the members in full communion in this Church give encour¬ agement to and take active part in balls or dancing frolics; and, Whereas the encouragement thus given to this amusement is a great grievance to some, perhaps to a majority of this Society, and if we mistake not, a stumbling block to others; and, Whereas, the General Assembly of our Church has expressly disapproved of this amusement as inexpedient among professors in our Church; the Session, after deliberately viewing these things in connection with its responsibilities as officers of this Church, does hereby declare to you its approval of the decision of this judicatory of the Church and that it will henceforth feel itself bound to view all professors of religion in this Church who encourage or take an ac¬ tive part in dancing as offenders against this Church and prosperity. Finally, brethren, we affectionately ex¬ hort you to abstain from all appearance of evil. Directed to be read by the Moderator next Sabbath." Signed, John M. Ervin, George Barr, George McCutchen, David D. Wilson, and Samuel J. Wilson.

At the next meeting of the Session, the Reverend Mr. Ervin was directed to admonish privately all those persons whose names may have come to his knowledge as having violated the resolution on the subject of dancing. At this meeting, no satisfactory evidence of the reformation of Samuel James having been produced, the Session excom¬ municated him, and the clerk was instructed to notify him of its action.

These actions on the part of this Session of Elders did not terrify some of the communing members of this Church and they continued enjoying themselves as if these edicts had not been promulgated. Finally, the Session of Elders appointed a committee of two, Reverend John M. Ervin and Elder D>. D. Wilson, to "converse in a pri¬ vate manner" with Samuel McGill and to endeavor to bring him to repentance for his dancing and permitting dancing parties to be held in his home. This committee visited Mr. McGill, who "assumed principles and used expressions," a summary of which the committee made known to the Session previous to administration of the Lord's Supper on the next occasion. After hearing this committee report, he was warned by the Session not to come to the Lord's Table for communion.

After this, the Session cited Mr. McGill to appear before it to answer the following questions. "1. Do you ac¬ knowledge subjection to the government and discipline of the Presbyterian Church? 2. Do you acknowledge the permanent authority of the pastoral letters of the Gen¬ eral Assembly of 1818 as far as it respects dancing? 3. Do you acknowledge that when an officer of the Church is properly authorized to converse with an offending member and the offense is confessed as a fact, that, in such a case, it is the immediate duty of the officers to endeavor to bring the offender to repentance and amend¬ ment by all proper means?"

May 30, 1830. "The Session at Indiantown met at twelve o'clock and continued in session until six o'clock in the afternoon, awaiting the result of Mr. Samuel Mc¬ Gill's deliberations on the admonitory letter addressed to him on the 16th instant, and also his decision on the pro¬ positions submitted to him on the 25th, and Mr. McGill did not appear nor was any communication received from him. After mature deliberation, the Session unanimously resolved to prefer the following charges against him:

"1. Samuel McGill is charged with obstinacy by avow¬ ing and adhering to the following as a principle in dis¬ cipline, viz., That all we do is sin,' in direct opposition to the plain import of discipline read audibly in his pres¬ ence. This obstinacy occurred on the 11th instant at his own house, and was persevered in during the stay of the committee, without any apparent charge of sentiment, in the presence of three members of his own family, the pastor of the Church, and D. D. Wilson, ruling elder, the two last being present on official duty with reference to a case of discipline with a member of his own family.

"2. Samuel McGill is charged with disrespect to the authorized expressions of the General Assembly of 1818, as contained in the pastoral letter on the subject of dancing. This disrespect was manifested in the day, at the place, and in the presence of all the persons above mentioned, and after it had been distinctly and audibly announced to him that these expressions were matters of permanent authority in the Presbyterian Church.

"3. Mr. Samuel McGill is charged with slandering an individual of this Session by plainly intimating that the Elder had used improper means to force an offending member of this Church to make promises of an amend¬ ment ; and afterwards, as he asserted, the member did the same thing again, and then said Samuel McGill laid the criminality of the breach of promise on said member of Session. This slander was uttered on the day, at the place, and in the presence of all the persons mentioned in the first charge.

Thus, the issue was clearly drawn. The moving spirit in the effort to eliminate dancing as an amusement and a recreation in Indiantown was the Reverend John M. Ervin, a minister who had latelv come into the community and who had been trained under Puritanic con¬ ditions. He was a man of considerable force and ability and of a higher degree of learning than the average Pres¬ byterian minister of his generation. He was supported and sustained by his Session of Elders, three out of four of whom were direct lineal descendants of the great John Knox, of whom it was said, "He never feared the face of any man." Colonel Wilson, of this board of el¬ ders, was one of the most uncompromising, influential, and vigorous men of his day in eastern South Carolina. He was colonel of the Pee Dee Regiment of militia and State Senator, and held other places of distinction and power. The other three members of this Session of El¬ ders were wealthy, influential, educated, and uncompro¬ mising in their views. From the beginning, it was gener¬ ally understood that this was a fight to the finish.

The trial of Samuel McGill before this Session of El¬ ders continued for nearly four years, during which time it was brought to the official notice of the Presbyterian organizations of highest rank in this country and at¬ tracted exceeding interest in the State of South Carolina.

This trial was conducted in strict compliance with canonical procedure, customs, and law, and the testimony recorded in full in the old Indiantown Sessional Record book. This trial and the records that were made of it indicate unmistakably the forensic abilities of the contend¬ ing parties. Some of the questions asked Samuel Mc¬ Gill and his replies thereto shoAv that it was a case of Greek meeting Greek, and some of them, when placed within their intensely serious and penetrating religious atmosphere, are now very amusing. For instance, ques¬ tion 9 in the direct examination of the prosecuting wit¬ ness, the Reverend John M. Ervin, "Did you recommend any religious exercise in preference to dancing as an amusement ?" Answer, "I did, I recommended the sing¬ ing of hymns." Mrs. McGill was offered as a witness to the matters and things occurring at the time Mr. Mc¬ Gill was first rebuked at his home by this Session for dancing. Question 8 asked her was as follows: "Did this conversation exasperate Mr. McGill and determine him to take higher grounds in favor of the practice, or did it shake his confidence and cause him to vield the

On the third charge against Mr. McGill, the following question was asked Mrs. McGill : "Who was the person that extorted the promise, and from whom was it ex¬ torted?" Answer, "George McCutchen was the person that extorted it and Leonora Montgomery was the person from whom it was extorted and violated it." The fol¬ lowing is Miss Leonora Montgomery's evidence on third charge. "Did George McCutchen take you out at George

Cooper's and have a talk with you respecting dancing?" Answer, "Yes." "Were you not badly scared?" Answer, "Yes." "Did you not make a promise to him that you would not dance?" Answer, "Yes, I was so scared I hardly knew what I said." "Did you break that promise again?" Answer, "Yes." "Did you impute the blame to Mr. McCutchen?" Answer, "He did not attempt to frighten me into a promise." "Did he extort a promise?" Answer, "No."

Samuel McGill was found guilty of the crime of danc¬ ing and excommunicated. He appealed and his appeal has an interesting history. For all practical purposes, it was not sustained. "Whereupon, the Moderator read to him the decision of that judicatory and asked him if he were ready to receive the admonition and rebuke passed by this body on him. The censure itself he did not absolutely refuse, but gave the Session sufficient answer to believe that being interrogated as to his convictions of guilt or as to his penitence that he was still impenitent. The Moderator then proceeded to inflict censure so far as the Session judged expedient, but in so far as it could perceive, no satisfactory effect was produced on the offender."

The following letter shows some of the subsequent history in the case, "April 28th, We, the undersigned, El¬ ders of the Indiantown Church, having for some years past been contending against a prevailing practice in the Church, which we deem unchristian, and when bringing discipline to bear upon offending members, we were plainly told by a member of full standing that he knew the mind of the congregation two times better than we did and that there were not three individuals in Indian¬ town Church that would sustain our proceedings, and, having received very little support or countenance from the congregation, we were induced to believe his state¬ ments measurably correct; and, moreover, at a house in the immediate vicinity of the Church (the heads of the family in full membership) at which a large number of the congregation attended a wedding, on the night pre¬ vious to a three-days' meeting, at which the Sacrament of the Lord's Supper was administered, these practices were introduced and persevered in through the night, and to much excess that we believe it hopeless to proceed farther against such determined opposition, and as we cannot conscientiously serve the Church as ruling elders, seeing the practices of dancing, excessive drinking, and their accompanying evils cannot be suppressed by us, and judg¬ ing from the efforts already made that our influence is insufficient for this, or to promote the purity and edifica¬ tion of this Church; and, therefore, after mature reflec¬ tion, we have unanimously resolved that we claim the constitutional privilege of ceasing to act as officers of this Congregation, (Confession of Faith, Book 1st, Chap¬ ter 13, Sec. 6 and 7), and now we earnestly pray the Great Head of the Church, the efforts of those who may be called to succeed us in His Providence, may be accompained with His Almighty power of blessing and make theirs more successful than ours have been." Signed, S. James Wilson, George Barr, George McCutchen, and David D. Wilson.

Early in the following year, 1835, the Indiantown Con¬ gregation met and elected William Daniel and Samuel Scott as Elders of the Church, the former board of elders having resigned. The Reverened Mr. Ervin also resigned as minister of the congregation. The new board of el¬ ders called the Reverened A. G. Peden to the charge. He accepted and was installed as its pastor. Samuel Mc¬ Gill was reinstated in the Indiantown Church and died in 1840 a communing member.

This trial of Samuel McGill for dancing was one of the most important and far-reaching events in the his¬ tory of Williamsburg County. It shows the fundamental character of the people of Williamsburg, a character which has grown out of the same root for more than a thousand years. After this powerful session of elders with all the force that Puritanism could muster had spent all of its fury on Samuel McGill, his wife testified that "lie remained much the same." Samuel McGill is Wil¬ liamsburg.

It may have been expected that after this trial of Samuel McGill for dancing had resulted in a full and ef¬ fective defeat for the forces of ultra-Puritanism in the dominant church congregation, Williamsburg District, that its people would have reacted into a season of riotous living such as occurred during the reign of the "Merrie Monarch" in England, but it was not so. Williamsburg remained "much the same." The records in old Indiantown Church continued to show births, baptisms, mar¬ riages, communion celebrations, and session meetings.

In 1836, the Williamsburg Church made application to the Indiantown Church for part of the services of the Reverened A. G. Peden. Mr. Peden was allowed for six months to preach twice each month in the Williamsburg Church.

On July 4, 1836, an education society was formed in Indiantown Church. The following officers were ap¬ pointed : Reverend A. G. Peden, president; Colonel

David D. Wilson, vice-president; Dr. Lee, recording sec¬ retary; and George Barr, treasurer. At this time, a col¬ lection was taken and from the proceeds, a substantial increase was made in the Church Librarv. At the end of this year, the Church increased its Session of Elders by electing the following: Colonel David D. Wilson, Captain Samuel J. Snowden, Alexander Knox, and John M. Fulton. It will be seen that the Church regarded the services of Colonel Wilson of great value and would not permit him to remain outside its official body.

About this time, the Indiantown Church began a pro¬ gressive program. The congregation was wealthy and inclined to liberality. Collections were taken in the Church for various causes and much contributed to edu¬ cation and to foreign missions. On February 5, 1837, the ladies of this congregation gave $50.00 to constitute their pastor, the Reverend A. G. Peden, an honorary mem¬ ber of the Southern Board of Foreign Missions.

In 1840, the Reverend H. B. Cunningham was elected and ordained minister of the Church. During the pas¬ torate of Mr. Cunningham, the Puritanic element in the Church began another campaign against dancing, as will be seen from the following entry of June 3, 1843: "In as much as some of the members of this Church are charged by common fame with dancing, the Session had conversed with them privately and some of them expressed a desire to make acknowledgment before the Session and it was agreed that they should have an opportunity of doing so. The following persons appeared, J. W. Scott, Miss Rebecca C. Scott, Miss Rebecca E. Gordon, and Miss Martha McCants, who acknowledged that they had danced, professed repentance, and promised to abstain from this practice in the future. Whereupon it was re¬ solved that they be admonished by the moderator, and if they submit to this censure that their standing be de¬ clared regular. All of this was attended to immediately. Mr. John T. McCants also appeared and acknowledged that he had danced but said that he did not consider it a sin and therefore was not sorry. Whereupon it was unanimously resolved that he be suspended from the privi¬ leges of the church until he gives evidence of repentance.''

Under date of February 18, 1844, the following entry is found, "Lisbon, belonging to Mr. A. J. McKnight, ap¬ peared before the Session on a charge of adultery, that is, keeping two wives, both of whom were present. Lisbon acknowledged that he was guilty and said he was sorry but did not seem to be really penitent, and, of course, he was suspended until he gives satisfactory evidence of repentance. Hagar, belonging to J. M. Fulton, one of the women implicated, said that whereas Lisbon came to see her, he told her he intended to make her his wife again, they having been separated several years, and believing him sincere in his professions, she had lived with him as his wife. In view of these statements, the Session did not think her case worthy of church censure. Candice, belonging to George Cooper, the other woman in the case, said that she lived with Lisbon as his wife because he solemnly declared to her that she was his wife and that he had no other.

"Believing these statements to be in the main correct, the Session did not feel that she should be debarred from church privileges ; but, in as much as they had good reason to believe that she was visiting Lisbon at night, contrary to the wishes and orders of her master, she was required to promise faithfully that she would do so no more, with which requisition she complied. It was ordered that Lisbon's suspension should be published to the colored congregation this afternoon."

Another entry after the Reverend J. P. McPherson became pastor of the Church in 1844 follows : "Mr. Mc¬ Pherson stated to the Session that he had been requested to baptize the children of Mr. James and Mrs. Mary Ann Cooper, and that he had declined complying with that request because one of these children was seventeen years old and nearly, if not quite, grown, and therefore he deemed it proper that the Session should determine whether that member of the family was entitled to in¬ fant baptism according to our standards. Whereupon, after mature deliberation, it was resolved that in as much as the said child had arrived at that period of life when, according to our views of the Bible and of our Confes¬ sion of Faith, an individual becomes a moral agent, it

Here follows the entry of April 16, 1848. "A communi¬ cation was received from Dr. H. L. Byrd, a member of our Church, dated Georgetown, S. C., March 30, 1848, giving a statement of a date unpleasant difficulty between Mr. Shakleford and himself and referring to the cor¬ respondence which had been recently published in the Winyah Observer, and asking in the judgment, the honor of religion, and the interests of the Church might seem to require, and at the same time declaring his readiness to submit to any censure that we might think necessary to inflict and likewise most deeply deploring his connec¬ tion with such an unfortunate affair and promising here¬ after to 'keep all points guarded against difficulties of whatever characters.'

"After a careful reading of this communication in con¬ nection with the correspondence referred to by Dr. Byrd, and having heard statements from some members of the Session, who had learned all the facts in the case from persons residing in Georgetown, who may be considered as unprejudiced, the Session came deliberately to the following conclusion, viz. :

"That whilst Dr. Byrd's conduct is somewhat palliated by the peculiar circumstances of the case, yet we are con¬ strained to feel, that he has acted very improperly and to an extent that cannot be justified by the laws of Christ's house; and while we fully believe that he has committed a great sin, for which he should humble him¬ self in the dust before God; yet in as much as he volun¬ tarily brought his case to the notice of this body and professes to be sincerely sorry for his conduct; and in as much as he has given us a promise to be more guarded in the future; whereupon, it was unanimously resolved that in as much as the ends of church discipline seem to have been accomplished, our pastor be directed to write to Dr. Byrd, setting forth our views on this whole subject and giving him such advice, counsel, and ad¬ monition as the case seems to require; and if he submit to this decision, his standing in the Church be declared regular. To this decision, Dr. Byrd cheerfully sub¬ mitted."

The following entry was made for February 25, 1849. "In entire accordance with the views and wishes of Dr. S. D. McGill, the academy under his care was received under the supervision of the Session as a parochial school ; and it was resolved that the pastor of the church visit said school frequently to catechize, talk to, and pray with the pupils and that he report its state and prospects to his body."

The following entry was made for July 22, 1849. "Ses¬ sion met and was constituted by prayer. Present, J. P. McPherson, Samuel Scott, D. D. Wilson, William Daniel, S. J. Snowden, and W. F. Blakely; and took into con¬ sideration the recommendation of the President of the United States that the first Friday in August next be kept as a day of fasting, humiliation, and prayer, calling upon all religious denominations to abstain as far as practicable from all regular occupations and to assemble in their respective places of worship, to acknowledge the infinite goodness of God which has watched over us as a nation and to implore His Almighty aid in His own good time to stay the destroying pestilence which is now wasting our land.

"The Session highly approving the said recommenda¬ tion, resolved that the day be kept by the members of this congregation as a day of solemn fasting, humilia¬ tion, and prayer, that they abstain from their usual avocations, and that they urge it upon their servants to attend on that day the sanctuary of Almighty God. It was further resolved that the Sacrament of the Lord's

This entry was made for April 5, 1851. "A communi¬ cation was received from W. F. Blakely tendering his resignation of the office Clerk of Session and also resign¬ ing his office as an acting elder of this Church on the ground of his unacceptability to a portion of the church. Whereupon, it was resolved : 1st. that his resignation of the clerk's office be accepted and that the moderator be requested to act as temporary clerk. On motion of Colonel D. D. Wilson, it was resolved: 2nd. that his resignation of the office of ruling elder be accepted. On motion of Colonel Wilson, it Avas also resolved : 3rd. that his letter to the Session be inserted in our Session Book. Session adjourned, closed with prayer.

"April 6th. An extract of W. F. Blakely's letter to the Session of Indiantown Church. Gentlemen : From a sense of duty which I owe to myself and possibly the Church over which you so worthily preside. I am con¬ strained to tender to you my resignation as Clerk of the Session. This step has not been taken hastily or unad¬ visedly; but after mature deliberation and much prayer for guidance on the issue. It is not that I have ever thought that the duties it devolves on the incumbent are onerous or burdesome; however responsible they may be, that has induced me to arrive at this conclusion. No, far from it. On the other hand, I have ever felt gratified when it has been in my power to contribute so far as in me lay to the general good of either Church or State.

"I hold the maxim, no man should live for himself alone, but causes of which none of you are ignorant and, of course, unnecessary for me here to enumerate or men¬ tion have influenced me in this matter. When an indi¬ vidual, however exalted he may be, or however humble be bis condition, is called upon by others to perform services of any kind and fails to give the necessary satis- faction to those by whom he is employed or who may be disagreeable to all or any of those with whom he is as¬ sociated, he should forthwith decline his position and give way to some more desirable than himself, is a duty so plain that it requires no sophistry to prove. Being convinced of the justness of my argument, I cannot in reason expect to exempt myself from doing that which I think to be the duty of another. I regret exceedingly that circumstances compel me to adopt the course I have ; and that I no longer can consistently cooperate with you, nor share with you the responsibility. With my best wishes for you individually and for the Church over which you preside, I pray God to have you and it in His holy keeping and to build it up and strengthen it and deliver me from sowing the seeds of discord and con¬ fusion amongst His people. I now respectfully take my leave and again repeat that you have my best wishes and shall ever pray that the Almighty disposer of all events will ever bless you and graciously smile upon your labors. Hoping you may select from your respected body some one better qualified to discharge the duties of Clerk of the Session, I remain very respectfully, W. F. Blakely."

Mr. Blakely is still remembered as Squire Blakely of Indiantown Church. He was Clerk of the Indiantown Session of Elders for many years and his handwriting makes the pages, whereon he placed the records, strik¬ ingly beautiful.

Partly from the Session records and partly from abundant tradition, it seems that Nero, a slave, belong¬ ing to Captain S. -J. Snowden, and a member of the Indiantown Church, gave the learned and austere Ses¬ sion food for thought. Nero was being tried for stealing two of his master's hogs, killing them, and concealing and eating the meat. Nero confessed his "crime" and thus sought to excuse himself. "It wuz dis way, Massuh

Colonel Wilson. Nero wen' to ole marster and axes ole marster for sum meat. Ole marster he say 'Nero, you go git sum meat from ole missus.' Nero he wen to ole missus and she say 'Nero, you have ter git dat meat from ole marster!' Den Nero wen to de Lord, case Nero wanted sum meat. De Lord say 'Nero, old marster got plenty ob hawgs down dar in de swamp. Ole Nero is marster's nigger and dem is marster 's hawgs.' Nero wen down to de swamp dat nite and killed two ob marster's hawgs and et dem up." About that time, the Moderator of the Session looked into the eyes of its several members and, without waiting for a word from them, said, "Nero, you go home."

In 1852, the Reverend Daniel Baker, D. D., held a protracted meeting at Indiantown and one of the results was that the following persons were admitted to full communion : William J. Graham, Robert F. Blakely, J. M. Graham, Samuel J. Graham, E. P. Blakely, Eliza¬ beth L. Blakely, Sarah J. Blakely, William S. McCon¬ nell, L. M. McConnell, Robert M. Cooper, Thomas Cooper, Samuel Cooper, James McCutchen, Thomas M. Britton, Janet Cooper, Amelia Burgess, Mary Nesmith, Joanna Nesmith, Sarah B. Hanna, and Joseph Fulmore.

On December 26, 1852, the following persons were granted certificates of dismission for the purpose of con¬ necting themselves with the White Oak Church : Minto W. McGill, Sarah Elizabeth McGill, James Burgess, Janet D. Burgess, Amelia E. Burgess, Andrew J. Murphy, Mary Ann Murphy, Mary M. C. Burgess, Mr. and Mrs. J. B. Cooper, Mrs. Thermutas Cooper, and Mrs. E. W. Montgomery. At the same time, Messrs. George, John, Robert, and S. G. Cooper asked for certificates to unite with the White Oak Church, but these men were under the charge of "fighting" some time previous and their certificates were not granted at this time.

This fight was between the Messrs. Cooper and Messrs. S. J. Snowden, Jr., Italy Wilson, and others, opposing. It seems that both sides in the fight had acted strictly according to the Irish code and the whole of Williams¬ burg District became interested. The Indiantown Ses¬ sion of Elders investigated the matter for a long time and finally decided that it could not arrive at a just and righteous decision and dismissed the case against the Messrs. Cooper and they were given certificates for uniting with the White Oak Church.

On February 24, 1856, J. C. Dve, a member of the Indiantown Church, was charged before the Session as neglecting the ordinances of the Church; secondly, selling ardent spirits; third, permitting intemperance at his store, and cited to appear before the Session for trial. Mr. Dye appeared before the Session and confessed that he had sold ardent spirits and that he did not regard the selling of whiskey as wholly sinful in itself but led to sinful or bad consequences. Mr. Dye, having promised to abstain from selling ardent spirits in the future ex¬ cept for medicinal purposes and likewise having ex¬ pressed his sorrow for the past error, was, after being ad¬ monished by the Moderator, restored to his former stand¬ ing in the Church. This is the first recorded church op¬ position to the sale of whiskey in Williamsburg District. Until this time, whiskey had been sold by practically all merchants and without criticism by the religious bodies of the district. Some time prior to this, a chapter of the "Sons of Temperance" in the Indiantown community had been organized and this trial of Mr. Dye was one of its results.

During the late fifties, many of the men who had been leaders in the Indiantown Congregation for more than half a century, began resigning their offices in the Church and soon thereafter passing away. The first of these was Samuel Scott, who wrote, "My age and infirmity admonish me that I can be of little or no service to the Church by continuing to act any longer, now in my seventy-eighth year, and I therefore tender my resigna¬ tion as an Elder and Clerk of the Session." Later, Captain S. J. Snowden was deprived of the power of speech by a stroke of paralysis and he resigned. Within a few years, William Daniel, James McCutchen, George Barr, and Captain R. H. Wilson, all men of long and valuable service in the Church, died.

Robert Strong united with the Williamsburg Presby¬ terian Church in 1799, and in 1830 was the oldest living communicant in point of church membership. There were then living the following members of the Church who had been enrolled prior to 1822 : Daniel Frierson, Jane Frierson, Henry Frierson, Martha Mouzon, Nancy Mouzon, Elizabeth McGill, V. Tyson Fulton, James Bradley, Cecelia Bradley, Mary S. Wilson, Ezra Greene, Eliza Fulton, Joseph Scott, Sr., Mary Scott, Sarah Bradley, Martha Greene, Samuel Fluitt, Catherine McLean, Caro¬ line Scott, Amelia Scott, D. R. McClary, Ann McClary, Charlotte Fleming, Elizabeth Knox, William Douglas, Mary H. Duke, E. M. Cantey, Mary McClary, Elizabeth Tisdale, William Lifrage, Nancy Lifrage, Mary Watson, Francis Gowdy, Martha Barrineau, Joseph Chandler, Susannah Chandler, Sarah Salters, R. G. Ferrell, Elvira Chandler, and Martha Graham.

The following joined the Church during the ministry of the Reverend John Covert in 1822: Eliza Brockinton, John Murphy, Margaret Strong, Margaret Scott, H. D. Shaw, Agnes Shaw, William Camlin, Elizabeth Camlin, Mrs. M. Davis, William G. Flagler, and Mary Flagler.

The following joined the Williamsburg Church after the union of the Williamsburg and Bethel Congrega¬ tions had been effected in 1828, and during the ministry of the Reverend John M. Ervin; Samuel R. Mouzon, Sarah Devers, J. M. Fulton, James E. Fulton, T. D.

Mr. Ervin gave most of his attention during his four years service in Williamsburg to the Indiantown Con¬ gregation. However, from the above, it will be seen that a large number of substantial members were added to the Williamsburg Church during his ministry.

The Reverend Alexander Mitchell, a native of Argyleshire, Scotland, succeeded Mr. Ervin in 1832. Mr. Mitch¬ ell contracted fever a few weeks after his arrival in Kingstree and died November 4, 1832. He was buried near Mr. Covert in the Williamsburg Cemetery.

The Reverend John McEwen succeeded Mr. Mitchell as minister of Williamsburg Church, but he served only a few months when he died on Mav 31, 1833.

In February, 1835, the Williamsburg Church secured the Reverend George H. W. Petrie, a native of Charleston and a graduate of the College of Charleston and of the Theological Seminary, as its minister. He served four vears. The officers of the Church at that time were, Elders, Daniel Frierson, Isaac Nelson, Henry D. Shaw, David McClary, and James E. Fulton. Mr. Fulton was clerk of the Session and Mr. Nelson treasurer of the con¬ gregation. A great many persons united with the Church during his ministry.

The Session Records of the Williamsburg Church from the beginning of the minstry of the Reverend A. G. Peden in 1839, have been preserved. Mr. Peden's Session of Elders was composed of the following men : Isaac Nel¬ son, Daniel Frierson, H. DL Shaw, James E. Fulton, E. W. Greene, W. Camlin, Joseph Chandler, and John A. Gordon.

During the ministry of Mr. Peden, the Session of El¬ ders had one trial of considerable interest. On May 24, 1844, the Reverend Philip Pearson preferred charges of slander and defamation against Elder Daniel Frierson. The Moderator charged the members of the Session "re¬ garding their characters as Judges of the Court of Jesus Christ and the solemn duty in which they were about to come."

The specifications were these: "Mr. Frierson had in a written communication to Reverend P. Pearson, ac¬ cused said Pearson ; first, with the crime of removing his neighbor's land mark; and, second, with having re¬ sisted the civil law." Elder Frierson plead not guilty. The witnesses were then called and sworn and the testi¬ mony heard on both sides. The parties discussed their cases. Elder Frierson was found guilty and excommuni¬ cated. Some time after this, Mr. Frierson wrote a re¬ markable letter to this Session applying for reinstate¬ ment in church membership. He confessed repentance and declared to the Session that he had from his youth up walked in the straight and narrow way, that he had diligently studied many of the prescribed theological works of that period, and that he had an earnest desire to enjoy communion with the Church. Mr. Frierson was again received into the Church.

The Reverend James A. Wallace became minister of the Williamsburg Church on May 20, 1848. Mr. Wallace came here from Cabarrus Countv, North Carolina, where he was born a son of the Reverend Jedekiali Wallace, himself a Presbyterian preacher. When Mr. Wallace took charge of the Williamsburg Church, it had renewed its youth and had become a leading factor in the social, political, and religious life of Williamsburg District. Soon after his arrival, he married Miss Mary Flagler, a daughter of one of the most prominent families in the district. When he began his ministry here, he firmly be¬ lieved that Calvinism was the Key to the Kingdom of Heaven, and that the Presbyterian Church held this Key by the election of Almighty God.

Mr. Wallace knew that Cleland Belin had built the beautiful Black Mingo Baptist Church in 1843. This church, still standing near where Willtown once was, abandoned and open, is almost as beautiful and entire and clean as when Mr. Belin had it dedicated to God. It is a wonderful piece of workmanship, a fit place for God to dwell. But when one now looks above its sacred altar expecting to see the Burning Bush, his eye will fall on leather winged bats clinging to its frescoed walls. Mr. Wallace knew that Cleland Belin wore a black silk gown whenever he attended this church on official duty as its Senior Deacon ; that he was "faultily faultless, icily regular, splendidly swell that his personality dominated the Church and the Black Mingo people regarded him with superstitious awe; and that the Presbyterians need not fear the "Belin Church." Mr. Wallace did not see that the same cancerous Calvinism with which he was about to revaccinate his Williamsburg Congregation was that very same virus out of which came the bats and owls to the Belin Black Mingo Baptist Church.

Mr. Wallace learned soon after he came to Williams¬ burg that Francis Asbury, Lemuel Andrews, John Bunch, William Capers, John Dix, Henry Hill Durant, John Gamewell, Hope Hull, George Huggins, William Ken¬ nedy, Cornelius McLeod, Hugh Ogburn, John R. Pickett, Frederick Rush, Isaac Smith, Alexander Walker, Henry Willis, and other Methodist circuit riders had been com¬ ing this way for more than half a century and had been preaching the Fatherhood of God and the Fellowship of

Man; that Love fulfilled the Law; that Jesus Christ came to show Man his part in the Way to Life. The two little Methodist Churches, one at Ebenezer and the other at Suttons, did not disturb Mr. Wallace. It was the Arminian spirit that was touching the Rock of Calvinism in Williamsburg and making Healing Waters to flow.

Mr. Wallace was a rigorous Calvinist. He proclaimed with a Crusader's zeal the infallibility of the Philadel¬ phia Confession of Faith and honestly believed it the most perfect theological statement in existence. Some quotations from this Confession of Faith show its nature : "God hath decreed in Himself from all Eternity, by the most wise and holy Councel of his own will, all things whatsoever comes to passe," Chapter III, Section 1; again in Section III : "By the decree of God, for the manifestation of His glory, some men and Angels are predestinated, or foreordained, to Eternal Life, through Jesus Christ, to the praise of His glorious grace; others being left to act in their sin to their just condemnation, to the praise of His glorious justice." Section IV : "These Angels and Men thus predestinated, and foreordained, are particularly, and unchangeably designed, and their number so certain, and definite, that it cannot be either increased, or diminished." Again in Chapter X, it said, "Those whom God has predestinated unto Life, He is pleased, in His appointed, and acceptable time, effectually to call by his word, and Spirit .... This effectual call is of God's free and special grace alone, not from anything at all foreseen in man, nor from any power, or agency in the creature, co-working with his special grace, the crea¬ ture being wholly passive therein, being dead in sins and trespasses. ... Elect infants dying in infancy, are regen¬ erated and saved by Christ through the Spirit.... So also are other elect persons, who are uncapable of being outwardly called by the Ministry of the Word." This was the doctrine on which nearly all of the people of

Williamsburg had been brought up and this was the foundation on which Mr. Wallace planned to circumscribe and include the District of Williamsburg.

No knight under the banner of the Cross ever charged the Moslem guarded walls about the Holy Sepulchre more valiantly than did Mr. Wallace that silent growing Arminianism in Williamsburg. He preached Calvinism more eloquently than Williamsburg had theretofore heard. He was a strong man. Somehow, Arminianism kept grow¬ ing. The more furious the onslaughts of Mr. Wallace the stronger Arminianism grew. Mr. Wallace, one time, almost lost faith in himself. It seemed that the more fervently he preached and the more earnestly his congre^ gation listened the larger Arminianism loomed. So, in 1852, after great effort, he secured the Reverend Daniel Baker, D. D., probably the most powerful Presbyterian evangelist of his age, to conduct a series of meetings at the Williamsburg Church.

"The meeting commenced on the 2nd Sabbath, the 8th of August, and continued nine days; the fruits of which were fifty-nine additions, and the conversion of some of the old members, one of whom is now a Ruling Elder. A few of these persons have apostatized ; but in justice to the character of the work, not a greater proportion than of those who have been received from time to time. The character of our congregation is someAvhat peculiar - par¬ taking more than is usual of the feelings and habits of the old country. And those who have proved unworthy were mostly such as had been but little impressed, if at all, by Dr. Baker's preaching. They came to the meeting near the close, and united, I fear, only for the purpose of obtaining baptism for their children, and other church privileges. But not the least of the benefits arising from Dr. Baker's visit was the healing of the old schism in the Indiantown Church. Though a few families left, never to return, in consequence of Mr. McPherson's departure, those who had been worshipping with us returned, and the Church is now prospering. We have still received some valuable members from time to time." (Letter of Reverend James A. Wallace, of December 26, 1855.)

E. Fulton, Thomas M. Fulton, J. N. Matthews, John Wheeler, S. J. Montgomery, D. Dukes, William McCul¬ lough, S. McBride Scott, Theodore M. Lifrage, Calvin Mc- Clary, James S. Brockinton, Mrs. E. S. Armstrong, Leonora McClary, Mary S. Fulton, Agnes Strong, Susan Strong, Rebecca Matthews, Eleanor Fluitt, Mary J. China, Mary McClary, Margaret Fluitt, Adelaide Dukes, Virginia Brockinton, Sarah S. Boyd, Mrs. Daniel Jones, Miss Margaret Tisdale, Miss Elizabeth Tisdale, Elizabeth Staggers, Isabella Dukes, Agnes Murphy, Mary Patter¬ son, Jannet E. Murphy, Adeline S. E. Graham, Sarah C. McClary, Mary Lifrage, Jane McClary, Margaret Strong, Martha McCutchen, Franklin Boyd, Duncan M. Mouzon, and Robert McCants. Most of these members were heads of families and leading citizens in this community. After this meeting and the one at Indiantown held by Dr. Baker, which had similar results in that community, Mr. Wallace realized that the Presbyterian Church had as communing members nearly all of the influential people in the district. He looked on the field and called it fair.

That same year the Harmony Presbytery met in Sum¬ ter. Mr. Wallace attended. He was full of his conquest of Williamsburg. He told the other Presbyterian minis¬ ters how complete it was and they congratulated him. He was a shining light in that Presbytery. The Modera¬ tor called on him to lead in prayer. In this prayer, he thanked God that he had been instrumental in prevent¬ ing the organization of a Methodist Church in the town of Kingstree. A. Isaac McKnight, one of the members of the Williamsburg Church, was present and heard that prayer.

Mr. McKnight was a lawyer and one of the leading citizens of Williamsburg District. Mr. Wallace's prayer set him to thinking. Mr. McKnight had heard the circuit riders preach and realized that they proclaimed a doc¬ trine that worked in making good citizens in this world as well as sanctified saints for that which is to come. Some time thereafter, Mr. McKnight talked over this matter with some of the influential men of Kingstree and of the surrounding country and they agreed that a Methodist Church in Kingstree would prove a progressive factor in the community.

On January 31, 1853, the following deed was given and recorded at Book G, page 410, Williamsburg County Registry: Alexander Isaac McKnight "for and in con¬ sideration of the regard which I have and bear towards the Christian religion and also for and in consideration of the sum of $1.00 to me in hand paid by Thomas R. Mouzon, Samuel E. Graham, James H. Stone, William G. McCallister, and Thomas S. Lesesne, trustees of the Metho¬ dist Episcopal Church of the village of Kingstree, one town lot consisting of one-half acre of land bounded on the North by the lands of the said Alexander McKnight and running seventy yards or two hundred ten feet on said lands; on the East by the street leading to Broad Swamp bridges; on the South by the street which was parallel with the Main and Broad Street of the said Village of Kingstree; on the West by the lands of the said Alexander McKnight and running thirty-five yards or one hundred five feet on said land. Said land being in the shape of a parallelogram whose North and South lines are parallel and each one hundred five feet in length, all of whose angles are right angles; said half¬ acre of land or lot is known and designated in the town plat of the King's Tree by No. 159, according to the survey made of the said town of Williamsburg on the 25tli day of August, A. D. 1737, by Anthony Williams, D. S., in obedience to an order of the Honorable Thomas Broughton, then Lieutenant Governor, bearing the date of the 8th day of August, 1735."

B. P. Pendergrass had a sawmill near Kingstree and supplied the lumber; John Ervin Scott of Cedar Swamp had a force of carpenters on his plantation and they built the church. That same year, under the leadership of John Ervin Scott, Joseph B. Chandler, and Dr. John

C. Williams, the Cedar Swamp Methodist Church was organized and built. Messrs. Newsom and Price erected at the same time the Methodist Church on the Green road about four miles west of the present town of Cades. The Rough Branch Methodist Church, several miles to¬ ward Indiantown from Cades, was built by John Frierson and others. A great many substantial men in Williams¬ burg, whose ancestors had been Presbyterians for gem erations, united with these churches and supported them.

Very soon after this time, William Staggers donated to John L. Rollins, James M. Staggers, John G. Pressley, and William Bradham, lot No. 401 in the Village of Kingstree, bounded "on the South by Main Street lead¬ ing from the bridge across Black River; West by Black River; and on all other sides by lands owned by said William Staggers" and containing one-half acre of land "in trust to permit and allow the Baptist denomination to which the said John L. Rollins, James M. Staggers, John G. Pressley, and William Bradham now belong to enter upon and build a Church or meeting house for the use of the said denomination and to permit the members of the Baptist Church, which shall at the said meeting house regularly worship, and for the exclusive control of the said meeting house according to the usages and customs of the Baptist denomination." It is also pro¬ vided in this deed that should the Kingstree Baptist Con¬ gregation desire at any time thereafter to change the location of its house of worship, that the congregation might sell this land donated by Mr. Staggers and use the proceeds in building another church. This deed was dated October 25, 1856.

The Baptists of Kingstree immediately erected a church on this lot and there worshipped until the church was moved to its present site on Academy Street. The lot on the river whereon the first Baptist Church was built was used as a burying ground for a great many years, and is now known as the old Baptist Cemetery. Twenty-one Confederate soldiers, who died here during the War between the Sections, are buried in one plot there and a modest monument stands to their memory.

Some other Baptist Churches were organized and built in the district about this time. Ebenezer Cockfield gave an acre of land on the west side of Lynch's Creek on the road to Indiantown in 1855 to the Baptist Church which was there erected. Aaron F. Graham conveyed on May 11, 1856, "one acre of ground lying on the public road leading to the Williamsburg Court House in the fork of two branches including the new Baptist Church or meet¬ ing house near the said Aaron Graham's present resi¬ dence." Charles McCallister and S. C. McCutchen deeded to M. S. Feagin, Deacon, in behalf of the Midway Baptist Church "one piece of land containing one acre, a part of the Fullwood survey, lying in the Kingstree Swamp on the waters of Black River, one side being on the public road known as the Green road at or about Brown's Avenue." This was in October, 1860.

In 1857, the Reverend James A. Wallace preached a sermon in his church at Kingstree which in reality was a powerful oration seeking to convince his auditors that Williamsburg had been predestined for Presbyterians from the foundation of the world, and that no other re¬ ligious denominations had any rights therein. In this sermon, he outlined the tradition of Williamsburg Town¬ ship, and purported to give quotations from grants of King George to the Presbyterian Church, and asserted that grants were made herein only to people who wor¬ shipped according to the tenets of the Church of Scotland. No such grants were made by King George, for that the Church of England was the only Church recognized by law in South Carolina until the Declaration of Indepen¬ dence had been signed. The advocate in Mr. Wallace overcame the scholar in preaching this sermon.

This sermon was the supreme effort of Mr. Wallace to hold Williamsburg to Calvinism. It was published as Wallace's History of Williamsburg Church, and is a most treasured volume in many public and private libra¬ ries. It is intensely interesting to students of psychology and of history.

This sermon did not stay the hand of Arminianism in Williamsburg. It made hundreds of militant Baptist and Methodists. Mr. Wallace could not see that the hand of God Almighty had written Upharsin over the tabernacles of Calvinism. He lost faith in himself. His mercurial temperament overcame him. One day, while "cleanly weeding his corn" and a slave was ploughing a mule in an adjoining row, Mr. Wallace, without warning, brained the mule with a hoe, cutting that beast off in the blossoms of his sins, "unshriven, unhouseled, unaneled." His unconscious self saw Calvinism materi¬ alized in that hapless animal.

Saul began a journey to Damacus. Paul arrived. Wallace the Calvinist began the journey to Arkansas. Wallace the Christian reached those fertile fields. It was a long way, that half thousand leagues in 1858. Thirty miles was a good day's journey, and frequently stormy seasons and swollen streams impeded onward movement. Somewhere along this way, the Reverend James A. Wallace saw a strange Light. It showed him that Calvinism was the theological monstrosity of the ages; that John Calvin created the only god unapproach¬ able by man; that Hope hovers above a praying Igorrote, but Fear alone stalks and grins about a petitioning Cal¬ vinist. This Light showed Mr. Wallace that God is Love. He made a remarkable record in Arkansas preaching the Merciful Nazarene. It may be that Mr. Wallace never knew that he had been so wonderfully instrumental in saving a remnant of Williamsburg from Calvinism to the ancient Presbyterian faith, the same that grew out of the spirit of Abraham and Isaiah and Christ. It is pos¬ sible that he always remembered he came to Williams¬ burg and found it ninety-five per centum Presbyterian, remained nine years and left his denomination in the minority. It is to be hoped that he realized that he had come for just such a time as this, and that his almost superhuman efforts had made Williamsburg know more certainly than any Arminianist how to give a cup of cold

Union Presbyterian Church was organized in 1857. That year William Lifrage granted to J. A. McCullough, W. J. J. Lifrage, and W. F. Rodgers, trustees of the Union Presbyterian Church, one acre of land on the Broom Straw road on which the church was built. Nearly all of the members of this Church had just withdrawn from the Williamsburg Church.

Elon Presbyterian Church was organized in 1856. Thomas China then granted to Henry Montgomery, S. J. Montgomery, and James Plowden, trustees, nine acres of land on the Coleman road on which the church was built. This congregation withdrew from the Brewington Congregation. The story is told that about this time a singing school master came into the Brewington com¬ munity and everybody in the congregation enrolled in his singing school. Some proved apt pupils and learned new music and wanted to sing it in the Brewington Church. Part of the congregation failed to improve on account of the singing master's efforts, and finally refused even to attempt to sing the new songs, but clung to the old songs and the ancient tunes which had been used by their people since "the memory of man runneth not to the contrary." The faction that could sing the new songs and the faction that could not or would not became hostile to each other. The faction that clung to the old psal¬ mody organized the Elon Church. The Elon Church prospered for about twenty years, when its organization was discontinued.

The Rehoboth Methodist Episcopal Church dates from 1857, when John W. Brogdon and wife, Mary B. Brogdon, conveyed to J. Warrington Oliver, W. J. R. Cantey, J. C. Strange, R. T. Lowder, T. J. M. Davis, R. el. Ragin,

The Bethel Presbyterian Church was built in 1858. Robert Epps gave the site and the building committee consisted of William H. McElveen, W. J. Burgess, and Daniel H. Smith. This Church was organized by the Burgess', McElveens, Smiths, Friersons, Fultons, Mouzons, and Kinders, who lived on the east side of Pudding Swamp and who heretofore had been members of the Mid¬ way Church Congregation. There were fifty-two mem¬ bers of this Church when organized. Samuel A. Burgess, William H. McElveen, W. S. Brand, were its first Ses¬ sion of Elders, and W. D. McFaddin and J. A. McElveen were its first deacons. The Reverend P. Pearson was its first minister. Samuel A. Burgess and William S. McElveen served the church as elders earnestly and faith¬ fully for more than fifty years.

During this period between the War of the Revolution and the War between the Sections, Williamsburg Dis¬ trict furnished many ministers of the Gospel. Among them may be mentioned, Robert W. James, William J. Wilson, E. O. Frierson, Elmo Kinder, Jeremiah Snow, R. G. McCutchen, and W. S. Hemingway. The three first named have been mentioned in this text. Mr. McCutchen migrated to the State of Indiana in 1856. Mr. Kinder was the son of Elder John M. Kinder, of Kingstree. The young man was graduated at the Columbia Presbyterian Theological Seminary in 1855, and died in the month following the completion of his education. Some of his old library books in Hebrew, Greek, and Latin may now be found in the Kingstree Carnegie Library. The Rev¬ erend W. S. Hemingway was graduated at Wofford Col¬ lege and was a Methodist minister of considerable influ¬ ence and power. He preached the dedicatory sermon at Spring Street Church in the city of Charleston. He was a Chaplain in the Confederate Army.

In 1860, there were in Williamsburg, the following churches : Presbyterian : Williamsburg, Union, Elon, Bethel, and Indiantown; Methodist: Ebenezer, Union, Suttons, Kingstree, Rehoboth, Rough Branch, and Cades; Baptist: Black Mingo, Kingstree, Lynch's Creek, Black River, Midway, and the Free Will Baptist Church at Pine Grove. Midway and Brewington, Presbyterian, and Saint Mark's Methodist, were near the Clarendon-Williamsburg County line and served many of the people of the district.

From 1730 until 1860, probably no citizen of Williams¬ burg admitted being a member of the Roman Catholic Church. No person was permitted as an immigrant into the Williamsburg Colony until he had signed an oath