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Baptists
Beginnings in North Carolina
(Sandy Creek Association)
From:
A
History of Baptists of the United States from
the First Settlement of the Country to the year 1845
(Chapter XII: The Baptists in Virginia, North Carolina, and Georgia)
by John
T. Christian, A.M., D.D., L.L.D.
Principles
of Faith of the Sandy Creek Association
"North
Carolina, in the days of her colonial dependence," says one
of her historians, "was the refuge of the poor and the oppressed.
In her borders the emigrant, the fugitive, and the exile found a
home. Whatever may have been the cause of leaving the land of their
nativity-political servitude-tyranny over conscience,-or poverty
of means, with the hope of bettering their condition,--the descendants
of these enterprising, suffering, afflicted, yet prosperous people,
have cause to bless the kind Providence that led their fathers,
in their wanderings, to such a place of rest" (Foote, Sketches
of North Carolina Historical and Biographical, illustrative of the
principles of a portion of her Early Settlers. New York, 1846).
The exact
date of permanent settlement in the present limits of North Carolina
has not been clearly ascertained. The first Assembly that made laws
for the State convened in the fall of 1669. "Here was a colony
of men," says Bancroft, "scattered among forests, hermits
with wives and children resting on the bosom of nature, in perfect
harmony with the wilderness of their gentle clime. The planters
of Albermarle were more led to the choice of their residence from
a hatred of restraint. Are there any who doubt man's capacity for
self-government? Let them study the history of North Carolina. Its
inhabitants were restless and turbulent in their imperfect submission
to a Government imported from abroad; the administration of the
colony was firm, and tranquil when they were left to take care of
themselves. Any government but one of their own institution was
oppressive. North Carolina was settled by the freest of the free.
The settlers were gentle in their tempers, of serene minds, enemies
of violence and bloodshed. Not all the successive revolutions had
kindled vindictive passions; freedom, entire freedom was enjoyed
without anxiety as without guarantees. The charities of life were
scattered at their feet like the flowers of their meadows"
(Bancroft, History of the United States, II.). No freer country
was ever organized by man. Freedom of conscience, exemption from
taxation, except by their own consent, gratuities in land to every
emigrant, and other wholesome regulations claimed the prompt legislative
action of the infant colony. "These simple laws suited a simple
people, who were as free as the air of their mountains; and when
oppressed, were as rough as the billows of the ocean" (Wheeler,
Historical Sketches of North Carolina, I. 30. Philadelphia, 1851).
This
Baptist movement into North Carolina originated with the Separatists
of Connecticut. It was led by Shubeal Stearns and Daniel Marshall...
Stearns settled in Guilford county, North Carolina. Here he permanently
remained. The great spiritual destitution which prevailed seems
to have induced his removal to that section. Such was the anxiety
to hear the gospel preached that people frequently traveled a day's
journey to hear it. He began his labors by building a house of worship
and constituting a church of sixteen members.
...William
Sojourner, an excellent man and minister, removed in 1742 from Berkeley,
in Virginia, and settled at Kehukee Creek. Most of these Baptists
came from the Burley church. Lemuel Burkit and Jesse Reed give the
following account of some of these Baptists: "Some of the churches
which at first composed the Kehukee Association were, the church
at Toisniot, in Edgecomb county; the church at Kehukee, in Halifax
county; the church at the Falls of Tar River, in Edgecomb county;
the church on Fishing creek, in Halifax county; the church at Reedy
creek, in Warren county; the church at Sandy Run, in Birtie county;
and the church in Camden county, North Carolina. Most of these churches,
before they ever formed an Association, were General Baptist, and
held to the Arminian tenets. We believe they were descendants of
the English General Baptists, because we find from some original
papers that their Confession of Faith was subscribed by certain
Elders, and Deacons, and Brethren, in behalf of themselves and others,
to whom they belonged, both in London, and several counties in England,
and was presented to King Charles the second.
...The
coming of Shubeal Steams brought a new day to the Baptists of North
Carolina. He was in every respect an extraordinary man. He "was
a man of small stature, but of good natural parts, and sound judgment.
Of learning, he had but little share, yet he was pretty well acquainted
with books. His voice was musical, and strong, and he managed it
in such a manner, as one while to make a soft impression on the
heart, and fetch tears from the eyes in a mechanical way; and anon,
to shake the very nerves; and to throw the animal system into tumults
and perturbations. All the Separate Baptists copied after him in
tones of voice, and actions of body; and some few exceeded him.
His character was indisputably good, both as a man, a Christian
and a preacher. In his eyes was something very penetrating; there
seemed to be a meaning in every glance. Many stories have been told
of the enchantment of his eyes and voice."
Tidence
Lane, who was afterwards himself a minister, tells of the curious
effect Stearns had on him. "When the fame of Mr. Steams' preaching,"
said he, "had reached the Yadkin, where I lived, I felt a curiosity
to go and hear him. Upon my arrival, I saw a venerable old man sitting
under a peach tree with a book in his hand, and the people gathered
about him. He fixed his eyes on me immediately, which made me feel
in such a manner as I had never felt before. I turned to quit the
place, but could not proceed far. I walked about, sometimes catching
his eye as I walked. My uneasiness increased, and became intolerable.
I went up to him, thinking that a salutation and shaking hands would
relieve me; but it happened otherwise. I began to think that he
had an evil eye, and ought to be shunned; but shunning him I could
no more effect, than the bird can shun the rattlesnake, when it
fixes its eyes upon it. When he began to preach, my perturbations
increased, so that nature could no longer support them, and I sunk
to the ground."
If the
appearance of Stearns was singular, his methods were even more so.
"The natives around the little colony of Baptists, although
brought up in the Christian religion, were grossly ignorant of its
essential principles. Having the form of godliness, they knew nothing
of its power.
"The
doctrine of Mr. Stearns and his party was consequently quite strange.
To be born again appeared to them as absurd as it did to the Jewish
doctor, when he asked if he must enter the second time into his
mother's womb and be born again. Having always supposed that religion
consisted in nothing more than the practice of outward duties, they
could not comprehend how it should be necessary to feel conviction
and conversion: But to be able to ascertain the time and place of
one's conversion was, in their estimation, wonderful indeed. These
points were all strenuously contended for by the new preachers.
"But
their manner of preaching was, if possible, much more novel than
their doctrines. The Separates in New England had acquired a very
warm and pathetic address, accompanied by strong gestures and a
singular tone of voice. Being often deeply affected themselves while
preaching, correspondent affections were felt by their pious hearers,
which were frequently expressed in tears, trembling, screams, shouts
and acclamations. The people were greatly astonished, having never
seen things on this wise before. Many mocked, many trembled, but
the power of God attended them. In process of time some of the natives
became converts, and bowed obedience to the Redeemer's scepter.
These, uniting their labors with the chosen band, a powerful and
extensive work broke out. From sixteen, Sandy Creek church soon
swelled to six hundred and six members, so mightily grew the work
of God" (Semple, A History of the Rise and Progress of the
Baptists in Virginia).
...There
were from the accounts of the day many evidences that the Baptists
were aggressive. The Pedobaptist preacher at Edenton, March 26, 1766,
was disturbed, for he called for "tracts that may be effective
for the confutation of dissenters and Skeptics in general as that
Parish abounds with such, especially those of the Quaker and Anabaptist
kind; and some proper kinds of tracts distributed among the Parishioners
would, I hope, be very prevalent for Exploding their Heterdox and
Skeptical Tenets as their prejudices dont permit them to come to hear
sermons preached by orthodox ministers" (The Colonial Records
of North Carolina, VII. 192, 193).
Governor
Tryon, March 20, 1769, complained "that the parish is full
of quakers and anabaptists, the first no friend, the latter an avowed
enemy to the mother church. It is certain the preeminence of the
Church of England has been obtained over the sectaries by legislative
authority and has drawn upon her their jealousies. The disturbances
in the provinces have inspired no religious sentiments among us,
and the difficulty in raising the taxes for a want of medium to
pay them, makes many parishes very slack to encourage public worship"
(Colonial Records, VIII. 14).
...There
was an uprising in North Carolina in 1771 in which the Baptists were
charged by Governor Tyron with having a part. Morgan Edwards makes
the following curious remarks in regard to the battle: "Next
to Virginia Southward is North Carolina, a poor and unhappy province
where superiors make complaints of the people, and the people of the
superiors, which complaints, if just, show the body politic to be
like that of Israel in the house of Isaiah, 'from the sole of the
foot to the crown of the head without any soundness, but wounds and
bruises and putrifying sores.' These complaints rose to hostilities
at Almance Creek May 10th, 1771, where about 6,000 appeared in arms
and fought each other 4,000 Regulators killed three Tyronians and
2,000 (Tyronians) killing twelve Regulators besides lodging in the
trees an incredible number of balls which the hunters have since picked
out and killed more deer and Turkies than they killed of their antagonists."
The historian
goes on to relate the part the Baptists had in the affair: "Governor
Tyron is said to have represented a faction of Quakers and Baptists
who aimed at overturning the Church of England. If the Governor
said as here suggested he must be misinformed for I made it my business
to inquire into the matter and can aver that among the 4,000 Regulators
there were but 7 of the denomination of the Baptists; and these
were expelled from the societies they belonged unto, in consequence
of the resolve of the Baptist Association held at Sandy Creek the
Second Saturday in Oct. 1769, 'If any of our members shall take
up arms against the legal authority or aid and abet them that do
so, he shall be excommunicated, &c. When this was known abroad,
one of the four chiefs of the Regulators with an armed company broke
into the assembly and demanded if there was such a resolve entered
into by the Association. The answer was evasive, for they were in
bodily fear. This checked the design much; and the author of the
Impartial Relation, page 16, 'There in (Sandy Creek) the scene met
with some opposition on account that it was too hot and rash and
in some things not legal; &c. One of the 7 Baptists by the name
of Merrill was executed; and he, at the point of death, did not
justify his conduct, but bitterly condemned it and blamed two men
(of very different religion) for deceiving him into the rebellion"
(Colonial Records, VIII. 655, 656).
...There
is no question from these Colonial Records, representing hostile
accounts, that the Baptists were numerous; growing with great rapidity;
and that they were giving the rectors of the Church of England much
uneasiness.
Principles
of Faith of the Sandy Creek Association
- From
A Welsh Succession of Primitive Baptist Faith and Practice,
by Elder Michael N. Ivey
Chapter
XIV
The Sandy
Creek confession is the shortest of the three documents. However,
its brevity does not imply lack of doctrinal understanding by its
authors. The succinctness of the confession, together with its late
arrival, speaks to the reluctance of the Separate Baptists to be
tied to uninspired documents. Though the Sandy
Creek Association was constituted in 1758, it was fifty-eight
years before these brethren got around to formally adopting their
principles of faith. But form was never their strong point, as compared
to substance. Their earliest associations were conducted without
formal officers or even a business meeting, though they did keep
records of the meetings. They considered the worship service too
important to be imposed upon by a formal business session. In like
manner, they asserted that Holy Scripture provided a substantial
statement of their beliefs; consequently, they didn't place much
value on Confessions of Faith as a form of expression of beliefs.
Their
first attempt at a written confession reveals the validity of their
assertion as to the sufficiency of scripture. The document is well
organized and to the point. In ten short statements the Sandy Creek
brethren express their belief in the essential points of the doctrines
of grace. It is easily understood. One can well imagine the members
and friends of the association using the document as a study guide.
Art.
I. We believe that there is only one true and living God; the Father,
Son, and Holy Ghost, equal in essence, power and glory; and yet
there are not three Gods but one God.
Article
one is a short statement of the singular identity of God as one
true God and as a trinity Godhead. They ascribe equal power and
glory to him in the trinity.
II. That
Scriptures of the Old and New Testaments are the word of God, and
only rule of faith and practice.
This
article assigns divine inspiration as the authority of Holy Scripture
in matters of faith and practice.
III.
That Adam fell from his original state of purity, and that his sin
is imputed to his posterity; that human nature is corrupt, and that
man, of his own free will and ability, is impotent to regain the
state in which he was primarily place.
The Sandy
Creek churches include a statement concerning the purity of Adam
in creation and his depravity in transgression. They identify him
as the federal head of sin in humanity. A brief statement of the
nature of depraved man is included.
IV. We
believe in election from eternity, effectual calling by the Holy
Spirit of God, and justification in his sight only by the imputation
of Christ's righteousness. And we believe that they who are thus
elected, effectually called, and justified, will persevere through
grace to the end, that none of them be lost.
Article
four is a comprehensive statement of the doctrine of election. It
connects election to justification, effectual calling and eternal
preservation. The connectivity of these concepts eliminates any
consideration of a double election, of the just and unjust.
V. We
believe that there will be a resurrection from the dead, and a general
or universal judgment, and that the happiness of the righteous and
punishment of the wicked will be eternal.
Article
five is a concise statement of the resurrection of the dead. It
specifies that both the just and unjust will be raised from the
dead. It notes equality of duration of the bliss of the just and
the suffering of the wicked. It contains neither statement nor inference
of a millennial reign.
VI. The
visible Church of Christ is a congregation of faithful persons,
who have obtained fellowship with each other, and have given themselves
up to the Lord and one another; having agreed to keep up a godly
discipline, according to the rules of the Gospel.
The church
as the visible kingdom of God with men is the subject of Article
six. It describes the community of the church as a local body of
the faithful engaged in fellowship. It defines their spiritual and
bodily commitment to God and one another. It states a principle
of godly discipline in accordance with gospel instruction.
VII.
That Jesus Christ is the great head of the church, and that the
government thereof is with the body.
This
article acknowledges Christ as the head of the Church. It also declares
the authority of the church in self-government.
VIII.
That baptism and the Lord's Supper are ordinances of the Lord, and
to be continued by his church until his second coming.
Article
eight defines baptism and the Lord's supper as ordinances in the
church. It is interesting that this article contains an identical
sentiment as is stated in Article fifteen of the Midland Confession
concerning the continuance of the ordinances of the church until
Christ's second coming.
IX. That
true believers are the only fit subjects of baptism;, and that immersion
is the only mode.
Article
nine is a mildly polemic statement concerning believers baptism.
Perhaps it is so worded because of the Separate Baptists sensitivity
to the Puritan practice of pedobaptism. However, seeing this document
was written sixty years after their forefather's last contact with
Puritanism and because they made a distinction about "true
believers" baptism, it is more likely they are protecting themselves
against the errors they found in the Kehukee Association in 1775.
Whatever the reason, it is a simple statement of the principle of
believer's baptism and baptism by immersion.
X. That
the church has no right to admit any but regular baptized church
members to communion at the Lord's table.
This
final article is a statement of the principle of a closed communion.
Also, it specifically ties regular baptism to church membership.
This implies the Sandy Creek churches practiced closed membership.
By inserting the words "church members" the Sandy Creek
brethren removed all doubt as to whom they considered to be baptized
regularly. Regular baptized persons were members of orthodox Baptist
Churches.
The Sandy
Creek Principles of Faith, as a document, is a reasonable statement
of the doctrines of grace. Its brevity does not allow detailed explanations.
Neither does it confuse the reader. It is truly an outline. While
refusing to be bound to written articles of faith nevertheless its
authors understood they would be identified by this document. They
were careful to pen a confession which identified their doctrine
but left the reader some degree of liberty to define it. They recognized
their need for a document indicating commonly held beliefs but were
wise to realize that a comprehensive statement could cause confusion
or even schism.
They
did not fall into the trap of those who wrote confessions which
are so comprehensive and detailed as to give the impression they
are exhaustive in scope, making them binding creeds. Such detailed,
uninspired works, when formally adopted, take on the appearance
of divine inspiration, making them canonical creeds in the minds
of their subscribers. The Sandy Creek brethren were aware of such
snares and had no desire for interpretations and applications of
men to supplant the authority of scripture. Evidently, they wrote
a minimal declaration of their faith to avoid the temptation of
elevating their statement of belief to the level of scriptural authority.
Their Principles of Faith Confession was intended to identify, not
to define, their beliefs. As such, it is well written and functional.
More of
Elder Ivey's book is available at http://www.reformedreader.org/history/ivey/welsh.htm
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