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MOORE, JOSEPH S., Ph.D. Irish Radicals, Southern Conservatives: Slavery, Religious Liberty and the Presbyterian Fringe in the Atlantic World, 1637-1877

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MOORE, JOSEPH S., Ph.D. Irish Radicals, Southern Conservatives: Slavery, Religious Liberty and the Presbyterian Fringe in the Atlantic World, 1637-1877 MOORE, JOSEPH S., Ph.D. Irish Radicals, Southern Conservatives: Slavery, Religious Liberty and the Presbyterian Fringe in the Atlantic World, 1637-1877. (2011) Directed by Robert M. Calhoon. pp. 488 This dissertation is a study of Covenanter and Seceder Presbyterians in Scotland, Ireland and the American South from 1637-1877. Correspondence, diaries, political pamphlets, religious tracts, and church disciplinary records are used to understand the cultural sensibility, called herein the Covenanter sensibility, of the Covenanter movement. The dissertation examines how the sensibility was maintained and transformed by experiences such as the Wars of the Three Kingdoms, the Glorious Revolution, the 1798 Irish Rebellion, the American Civil War, and Reconstruction. Critical issues involved are the nature of religious and political culture, the role of moderation and religious extremism, the nature of Protestant primitivsm and church discipline, and the political nature of radical Protestant religion. This dissertation looks at Covenanter movements broadly and eschews an organiZational history in favor of examining political and religious culture. It labels the broad groups within the Covenanter movement the Presbyterian fringe. In Scotland, the study examines Covenanter ideology, society, church discipline, cell group networks of praying societies, issues of legal toleration and religious liberty, the birth of the Seceder movement and anti-slavery rhetoric. In Ireland it examines the contested legal role of Presbyterian marriages, the controversial arrival of Seceders in Ireland, as well as Covenanters’ involvement in the Volunteer movement, the United Irishmen, and the 1798 Irish Rebellion. In America it studies the life of John Hemphill, the retention of exclusive psalm singing and primitive Protestantism, the American ColoniZation society in South Carolina, interracial religious transfers, and Reconstruction. IRISH RADICALS, SOUTHERN CONSERVATIVES: SLAVERY, RELIGIOUS LIBERTY, AND THE PRESBYTERIAN FRINGE IN THE ATLANTIC WORLD, 1637-1877 By Joseph S. Moore A Dissertation Submitted to The Faculty of the Graduate School at The University of North Carolina at Greensboro in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy Greensboro 2011 Approved By ___________________________________________________ Committee Chair For Louise McKnight Moore and In memory of Joseph Solomon Moore ii APPROVAL PAGE This dissertation has been approved by the following committee of the Faculty of The Graduate School at the University of North Carolina at Greensboro. Committee Chair ________________________________________ Robert M. Calhoon Committee Members ________________________________________ Charles C. Bolton ________________________________________ Thomas F. Jackson ________________________________________ Mark A. Noll ________________________________________ Loren Schweninger ______________________________________ Date of Acceptance by Committee ______________________________________ Date of Final Oral Examination iii ACKNOWLEDGEMENTS The author wishes to thank the faculty of the Department of History at UNCG for their support and tutelage, the incredibly patient members of the staff, and his fellow graduate students for years of friendship and mutual encouragement. Research for this dissertation was supported by visiting appointments, grants, or research funding from: the University of Notre Dame, The Institute for Irish Studies at Queens University Belfast, the Organization of American Historians in concert with the Immigration and Ethnic History Society, the Allen W. Trelease Graduate Fellowship, the John Hope Franklin Collection for African and African American Documentation, the Atlantic World Research Network, and the Society of the Cincinnati. Historians Ray A. King and Lowry Ware were tremendously helpful. Too many family and friends offered unwavering support to be adequately recognized, but have my sincerest thanks. Without several individuals this research would never have happened. Academically and spiritually those people are Robert M. Calhoon and Mark A. Noll. My tenaciously supportive family, Michael, Rachel and Michael Craig Moore were as faithful as ever. My wife, Mary Julia Moore, has been beyond words. This dissertation is dedicated to Louise M. Moore who bought every book, sent money for every trip, and listened patiently to every dry-run conference paper that created this dissertation. Thanks for enjoying us. Finally, for Joseph S. Moore, who personified principled moderation before I was wise enough to thank him. iv TABLE OF CONTENTS Page CHAPTER I. PHANATICKS, RADICALS, MODERATES AND CONSERVATIVES: OVERVIEW AND TERMS…………………….………………………………………………........1 II. SCOTTISH PHANATICKS: SOCIAL AND IDEOLOGICAL ORIGINS OF THE COVENANTERS, 1560-1637..……………………………………………....................26 III. SCOTTISH PHANATICKS: THE COVENANTER ALLIANCE, RELIGIOUS LIBERTY, AND THE RADICE OF RULE, 1637-1662………………………………......64 IV. SCOTTISH PHANATICKS: SOCIETY, CELL GROUPS AND MARTYRS, 1660-1688.………………………………………………………………………………...............107 V. SCOTTISH PHANATICKS: TOLERATION, SECEDERS AND SLAVERY, 1689-1800………………………………………………………………………………................172 VI. IRISH RADICALS: PRESBYTERIANS AND PHANATICKS IN IRELAND, 1641-1763………………………………………………………………………………………….234 VII. IRISH RADICALS: REVOLUTION AND REBELLION, 1763-1800.…...………….288 VIII. AMERICAN MODERATES: A BIOGRAPHICAL CASE STUDY, 1761-1832 …………………………………………………………………………………..........346 IX. SOUTHERN CONSERVATIVES: ABBEVILLE DISTRICT COVENANTERS, 1840-1877…………………………………………………………………………………………401 X. CONCLUSIONS ….………………………………………………………………………................462 BIBLIOGRAPHY………………………………………………………………………………………………..467 v CHAPTER I PHANATICKS, RADICALS, MODERATES AND CONSERVATIVES: OVERVIEW AND TERMS Events in Scotland between 1637-1643 gave the Covenanter movement its name, including the Prayer book riot in St. Giles Cathedral and the signing of the National and Solemn League and Covenants. The Covenanter cultural sensibility, however, sprang from earlier events and would live on to confront slavery in the nineteenth century American South. It had already been born in the sixteenth century Scottish Reformation, hardened in seventeenth century revolt, civil war and persecutions, and inculcated in cell-group social structures that allowed an ongoing cultural replication and re-appropriation of religious memory and identity well into the next two hundred years. In its early phases, this cultural sentiment had consisted of Calvinist religious zealotry, an emphasis on local autonomy in religion and politics, a rhetoric of liberty against government tyranny, a restriction of individual conscience to the will of the community, a primitive impulse to recreate the earliest forms of Biblical Christianity, and a small group devotional structure to imbue to all generations of members what their sense of the world should be. The movement empowered common people, who drove their ministers far more than their ministers and social betters drove them. The complicated social and ideological nature of this tradition were connected to one another in a symbiotic 1 evolution of practice and belief that sprang from the laity of Scottish churches who in turn sent out the types of religious leaders best made in their common image. By the end of the eighteenth century, Covenanter phanaticks had receded from public prominence, but they remained a distinctly sixteenth century voice of dissent against the state and, eventually, against slavery. This chapter will provide a short introduction to the component parts of the movement and its cultural imprint as well as critical terms used. The social and ideological origins of the Covenanters predate the 1637-43 events that gave their movement its name; the roots lay embedded in the soil of church politics and debates between a moderate and radical nature of church government. Covenanters attempted to reclaim a purist vision of the Calvinist reformation of Scotland that began in 1560. The social revolution of that period had placed the responsibility for individual churches, called kirks, in the hands of the local worshiping community. This removed the top-down, episcopal structure of church government in which Papal, and later king-appointed officials called bishops (from the Latin episcopas) ran church affairs as representatives of central authority on the periphery. The Scottish reformation had turned that logic on its head, centering church power in the villages and boroughs of believers who now had responsibility to appoint elders (from the Greek presbytos) who participated in a series of church courts that oversaw regional affairs. This system, called presbyterianism, placed local authority at the root (from the Latin radice) of church power. In its sixteenth century context, the presbyterian system constituted 2 nothing less than a radical revolution in the sense that the Latin radice indicates the revolution of orbits around a centering object; the church world revolved around a different source of authority.1 Socially and ideologically, this localism became the heart of future resistance to encroachments on community prerogatives from centralized power. The rights of community were worth fighting and dying for to many Scots. This emphasis imbedded a tension in the movement between communal rights and individual liberties. The religious community in charge of its own affairs must be of necessity holy and righteous. Tyranny was seen as any power from without
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