the Life of Peter Böhler, Bishop of the Church of the United Brethren" (1868) by Rev. J. P. Lockwood; a "History of the Unitas Fratrum, "by Professor J. Taylor Hamilton ("Amer. Ch. Hist. Ser." Vol. VIII, 1894) and his "History of the Unitas Fratrum during the Eighteenth and Nineteenth Centuries" (1900) have brief references to the evanescent phase of Moravianism in Carolina. A "History of Wachovia in North Carolina, The Unitas Fratrum or Moravian Church in North Carolina during a Century and a Half... 1752-1902" (1902) by John Henry Clewell, is a well written treatise based on the original manuscripts and records of the Wachovia archives.

On the Swiss a scholarly contribution has been made by Albert B. Faust in "Swiss Emigration to the American Colonies in the Eighteenth Century," ("Amer. Hist. Rev. " Vol. XXII. Number 1.)

"Pioneers of France in the New World" (1865-later editions) by Francis Parkman has an informing account of Huguenot fortunes in South Carolina. "Names of the Huguenot Refugees who Emigrated to South Carolina" appear in "Proc. Huguenot Soc. of America" Vol. I, No. 1. "The French Protestant Church of Charleston, South Carolina. (1853) sketches Huguenot settlements in South Carolina. "The French Protestants of Abbeville District, S. C. 1761-1765" is discussed in "Coll. S. Car. Hist. Soc.," Vol. II. "The Huguenots of South Carolina and their Churches" by C. S. Vedder is notably informing (Proc. Hug. Soc. Amer." Vol. I, No. I). The older works by W. H. Foote, "The Huguenots" (1870) and Charles W. Baird, "The Huguenot Emigration to America" (1885) should be consulted. "The French Blood in America" (1906) by Lucian J. Fosdick aims at popularity and indulges too freely in panegyric. Considerable data bearing on immigration and early church affairs appears in "Trans Hug. Soc. South Car." (1849 f.); also in "Proc. Hug. Soc. America." A doctoral dissertation Univ. of Chicago 1915) by Arthur H. Hirsch entitled "The Huguenots in South Carolina" supercedes all other studies.

A History of the Presbyterian Church in South Carolina" (Vol. I to 1800, 1870; Vol. II, 1883) by George Howe is an excellent treatise save that its arrangement is confusing. An older work that contains a vast amount of information is that of Rev. W. H. Foote, "Sketches of North Carolina, Historical and Biographical, (1846). The standard works on Presbyterianism by E. H. Gillett, Charles A. Briggs, the appendix to which contains several important documents) and R. E. Thompson are valuable. For titles, and estimates see page 260f. An article "The Early Presbyterian Immigration into South Carolina"

...

appears in "The Southern Presbyterian Review," January, 1859. Additional literature bearing on Carolina Presbyterianism is cited on page 261.

For Baptist beginnings, see p. 283.

DOCUMENTS

I. CONSTITUTIONAL PROVISION FOR RELIGION

The Royal Charter of March 24, 1663

"Charles the Second, by the grace of God, king of England, Scotland, France and Ireland, Defender of the Faith, &c., To all to whom these prents shall come: Greeting:

1st. WHEREAS Our right trusty, and right well beloved cousins and counsellors, Edward Earl of Clarendon, our high chancellor of England, and George Duke of Albemarle, . . . being excited with a laudable and pious zeal for the propagation of the Christian faith, and the enlargement of our empire and dominions, have humbly besought leave of us, by their industry and charge, to transport and make an ample colony of our subjects, natives of our kingdom of England, and elsewhere within our dominions, unto a certain country hereafter described, in the parts of America not yet cultivated or planted, and only inhabited by some barbarous people who have no knowledge of Almighty God.

2d. . . . : Know ye, therefore, that we, favouring the pious and noble purpose of the said Edward Earl of Clarendon, have given, granted and confirmed, and by this our present charter, for us, our heirs and successors, do give, grant and confirm to the said Edward Earl of Clarendon, . . . all that territory or tract of ground, situate, lying and being within our dominions of America, extending from. . . .

3d. And furthermore, the patronage and advowsons of all the churches and chappels, which as Christian religion shall increase within the country, isles, islets and and limits aforesaid, shall happen hereafter to be erected, together with license and power to build and found churches, chappels and oratories, in convenient and fit places, within the said bounds and limits, and to cause them to be dedicated and consecrated according to the ecclesiastical laws of our kingdom of England, together with all and singular the like, and as ample rights, jurisdictions, priviledges, prerogatives, royalties, liberties, immunities and franchises of what kind soever, within the countries, isles, islets and limits aforesaid.

18th. And because it may happen that some of the people and inhabitants of the said province, cannot in their private opinions, conform to the publick exercise of religion, according to the liturgy, form and ceremonies of the church of England, or take and subscribe the oaths and articles, made and established in that behalf, and for that the same, by reason of the remote distances of these places, will, we hope be no breach of the unity and uniformity established in this nation, our will and pleasure therefore is and we do by these presents, for us, our heirs and successors, give and grant unto the said Edward . . . full and free license, liberty and authority, by such legal ways and means as they shall think fit, to give and grant unto such person or persons, inhabiting and being within the said province, or any part thereof, who really in their judgments, and for conscience sake, cannot or shall not conform to the said liturgy and

ceremonies, and take and subscribe the oaths and articles aforesaid, or any of them, such indulgencies and dispensations in that behalf, for and during such time and times, and with such limitations as they, . . . shall in their discretion think fit and reasonable; and with this express proviso, and limitation also, that such person and persons, to whom such indulgencies and dispensations shall be granted as aforesaid, do and shall from time to time declare and continue, all fideltity, loyalty and obedience to us, our heirs and successors, and be subject and obedient to all other the laws, ordinances, and constitutions of the said province, in all matters whatsoever, as well ecclesiastical as civil, and do not in any wise disturb the peace and safety thereof, or scandalize or reproach the said liturgy, forms and ceremonies, or anything relating thereunto, or any person or persons whatsoever, for or in respect of his or their use or exercise thereof, or his or their obedience and conformity thereunto.

Text-Saunders: The Colonial Records of North Carolina, Vol. I, p. 20 f.

The Concessions and Agreements of January 7, 1665

8. Item That noe person or persons quallifyed as aforesaid within the Province or all or any of the Countyes before exprest at any time shalbe anywayes molested punished disquieted or called in question for any differences in opinion or practice in matters of religious concernment whoe doe not actually disturbe the civil peace of the said Province or Countyes but that all and every such person and persons may from time to time and at all times freely and fully have and enjoye his and their judgments and contiences in matters of religion throughout all the said Province they behaving themselves peaceably and quietly and not using this liberty to Lycentiousness nor to the Civil Injury or outward disturbance of others, any Law statute or clause conteyned or to be conteyned usage or custom of this realme of England to the contrary hereof in anywise notwithstanding.

9. Item That noe pretence may be taken by us our heires or assignes for or by reason of our right of patronage and power of advowson graunted unto us by his Majesties Letters pattents aforesaid to infringe thereby ye General clause of Liberty of Contience aforemenconed We doe hereby graunt unto the Generall assemblyes of ye severall Countyes power by act to constitute and appoint such and soe many Ministers or preachers as they shall thinke fitt, and to establish their maintenance Giving Liberty besides to any person or persons to keepe and mainteyne what preachers or Ministers they please.

5. Item We doe alsoe graunt convenient proporcons of land for highways and for streetes not exceeding one hundred foote in bredth in Cittyes Townes Villages for churches Forts wharfs Keys Harbours and for publicke houses and to each parish for ye use of there Ministers one hundred Acres in such places as ye Generall Assembly shall appoynt;

Text-Saunders: The Colonial Records of North Carolina, Vol. I, pp. 80, 81, 92.

The Fundamental Constitutions of Carolina, March 1, 1669

Never put into operation though honored in spirit by the Instructions sent periodically to the Governors and Council of Albemarle, these Constitutions have particular interest because of their association with the name of Locke.

The religious clauses enacted:

"95th. No man shall be permitted to be a freeman of Carolina, or to have any estate or habitation within it, that doth not acknowledge a God, and that God is publicly and solemnly to be worshipped.

96th. (As the country comes to be sufficiently planted, and distributed into fit divisions, it shall belong to the parliament to take care for the building of churches and the public maintenance of divines, to be employed in the exercise of religion, according to the church of England; which being the only true and orthodox, and the national religion of all the king's dominions, is so also of Carolina, and therefore it alone shall be allowed to receive public maintenance by grant of parliament.)

97th. But since the natives of that place, who will be concerned in our plantation, are utterly strangers to Christianity, whose idolatry, ignorance or mistake, gives us no right to expel or use them ill; and those who remove from other parts to plant there, will unavoidably be of different opinions, concerning matters of religion, the liberty whereof they will expect to have allowed them, and it will not be reasonable for us on this account to keep them out; that civil peace may be obtained amidst diversity of opinions, and our agreement and compact with all men, may be duly and faithfully observed, the violation whereof, upon what pretence soever, cannot be without great offence to Almighty God, and great scandal to the true religion which we profess; and also that Jews, Heathens and other dissenters from the purity of the Christian religion. may not be scared and kept at a distance from it, but by having an opportunity of acquainting themselves with the truth and reasonableness of its doctrines, and the peaceableness and inoffensiveness of its professors, may by good usage and persuasion, and all those convincing methods of gentleness and meekness, suitable to the rules and design of the gospel, be won over to embrace, and unfeignedly receive the truth; therefore any seven or more persons agreeing in any religion, shall constitute a church or profession, to which they shall give some name, to distinguish it from others.

98th. The terms of admittance and communion with any church or profession shall be written in a book, and therein be subscribed by all the members of the said church or profession, which book shall be kept by the public Register of the Precinct wherein they reside.

99th. The time of every one's subscription and admittance, shall be dated in the said book or religious record.

100th. In the terms of communion of every church or profession, these following shall be three, without which no agreement or assembly of men, upon pretence of religion, shall be accounted a church or profession within these rules.

2d. "That God is publickly to be worshipped."

3d. "That it is lawful and the duty of every man, being thereunto called by those that govern, to bear witness to truth; and that every church or profession shall in their terms of communion, set down the eternal way whereby they witness a truth as in the presence of God, whether it be by laying hands on or kissing the bible, as in the church of England, or by holding up the hand, or any other sensible way."

101st. No person above seventeen years of age, shall have any benefit or protection of the law, or be capable of any place of profit or honor, who is not a member of some church or profession, having his name recorded in some one, and but one religious record, at once.

102d. No person of any other church or profession shall disturb or molest any religious assembly.

103d. No person whatsoever, shall speak anything in their religious assembly irreverently or seditiously of the government or governors, or of state matters.

104th. Any person subscribing the terms of communion, in the record of the said church or profession, before the precinct register and any five members of the said church or profession, shall be thereby made a member of the said church or profession.

105th. Any person, striking his own name out of any religious record, or his name being struck out by any officer thereunto authorized by such church or profession respectively, shall cease to be a member of that church or profession.

106th. No man shall use any reproachful, reviling, or abusive language against any religion of any church or profession; that being the certain way of disturbing the peace, and of hindering the conversion of any to the truth, by engaging them in quarrels and animosities, to the hatred of the professors and that profession which otherwise they might be brought to assent to.

107th. Since charity obliges us to wish well to the souls of all men, and religion ought to alter nothing in any man's civil estate or right, it shall be lawful for slaves as well as others, to enter themselves and be of what church or profession any of them shall think best, and thereof be as fully members as any freeman. But yet no slave shall hereby be exempted from that civil dominion his master hath over him, but be in all things in the same state and condition he was in before.

108th. Assemblies upon what pretence soever of religion, not observing and performing the above said rules, shall not be esteemed as churches, but unlawful meetings, and be punished as other riots.

109th. No person whatsoever shall disturb, molest, or persecute another, for his speculative opinions in religion, or his way of worship.

110th. Every freeman of Carolina, shall have absolute power and authority over his negro slaves, of what opinion or religion soever."

Text-Saunders: The Colonial Records of North Carolina, Vol. I, pp. 202-4.

II. QUAKER PIONEERING

William Edmundson, a Quaker, 'the first minister of Christ to preach in North America' has left the following account of his visit, April, 1672.

"Afterwards, it being upon me, I travelled to Carolina, and two Friends accompanied me, it being all wilderness and no English inhabitants or path-ways, but some marked trees to guide people. The first day's journey we did pretty well, and lay that night in the woods, as we often used to do in those parts. The next day being wet weather we were sorely foiled in swamps and rivers, and one of the two who were with me for a guide, was at a stand to know which way the place lay we were to go to. I perceiving that he was at a loss, turned my mind to the Lord, and as he led me, I led the way. So we travelled in many difficulties until about sun-set; then they told me they could travel no farther; for they both fainted, being weak-spirited men. I bid them stay there, and kindle a fire, and I would ride a little farther, for I saw a bright horizon appear through the woods, which travellers take as a mark of some plantation. I rode on to it, and found it was only tall timber trees without underwood.