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Baptist in the Forks of the Yadkin, by David L Gilbreathir K <C c> <33 _i 0 1 >- c «/> u O BAPTISTS IN THE FORKS OF THE YADKIN RELATIONSHIPS WITH OTHER CHRISTIANS FROM 1755 - 1800 4 Dr. G. Thomas Halbrooks - SouLheastorn Baptist Thc;oJogj43aT "Seminary - In Partial FuliiJ linent ol H2i85 Seminar in Baptist History ' -I o by David L. Gllbreath f April 11, 1989 DAVIE CO. PUBir LIBRARY MOCKSViLLE, NC Introduction The earliest settlers In the Yadkln River area of North Carolina were pioneers In the truest sense. Represented among these groups were many divergent religious affiliations. Some of the first to arrive were Quakers, Presbyterians, Lutherans, Episcopalians, Baptists and Moravians. It Is noteworthy that the Great Awakening In 1740 had stirred great enthusiasm among the churchs of the Northeast. Such evangelistic fervor was to play a rich part In the early religious foundation of this frontier area. It Is quite likely that among the first established churches west of the Yadkln were Lutheran and Presbyterian congregations. Tradition suggests that there were at least four Lutheran churches established prior to l/SO. These Germans retained their original language and customs. They did not wait for the coming of regular ministers to begin their church services. "They set up their church services upon their arrival, and with their duly elected Deacons and Elders conducted regular religious worship." There was no resident Lutheran pastor In North Carolina before »B 1773.1 o p The Presbyterian settlers likewise established houses of ci worship as they arrived, not waiting for an ordained minister's sr « leadership. The Presbyterians apparently had a meeting house In ^ present-day Davle County sometime prior to 1767. s o r- ' J- Jacob L. Morgan, ed.. History of the Lutheran Church in North ^ Carolina (United Evangelical Lutheran Synod of North Carolina, X 1803 - 19B3), pp. 19- 20. QAVit CO. PUOuC LIBRARY ^ MOCKSVILLE^ NG X xJ TABLE OP CONTENTS CHAPTER page I. Introduction 1 II. Baptist Development 4 III. Quaker Development 21 IV. Presbyterian Development 22 V. Lutheran Development 23 VI. Moravian Development 24 VII. Dunkards 25 VIII. Methodists 26 IX. The Regulator Movement 27 X. Baptist Relations With Other Christians . 29 XI. Concluding Remarks 33 ^ Bibliography 34 i-' <x: d a k y d 0 tn 1 X DAVIE CO. PUBLIC LIBRARY O o cL £i X MOCKSVII, IE. NO J- Li c^ a _> s 2 o r ) itt 5 Qi cJ "The minutes of the Presbyterian Synod of Philadelphia and New York, May 28, 1767 read, 'motions for supplies were also made :ln behalf of ... the forks of Yadkin ... in North Carolina .... * The church or meeting house referred to in these records as 'the forks of Yadkin' was later Joppa Presbyterian Church and is today the first Presbyterian Church .of MocksviJ .le. The Quakers, whiJe among the very earliest to settle, did not appear to be we.l.l organized. Among the early Quaker settlers were the Morgan Bryan and Squire Boone families. Morgan Bryan, who moved to the Yadkin River Valley with his large family in 1748, was a prosperous Indian trader. The Boone family probably moved to North Carolina for several reasons. The oldest children married non-Quakers, bringing harsh criticism and painful exclusion to their family in Pennsylvania; they were acquainted with the Bryans, who had already migrated to the Yadkin River; and their son, Jonathan, had married Mary Carter, the daughter of James Carter, the founder of Salisbury.^ The Moravians, who were deeded several large tracts of land in present-day Forsyth County by Lord Granville on August 7, 1753, began settling the tracts almost immediately. From November 17, 1753 when eleven single Brethren occupied Bethabara, the German4J ci and Moravian settlers steadily streamed into the area. By 1772, they had established towns at Bethania, Salem, Friedburg, Friedland, and hope. Within the six towns were 279 congregants*. ^ James W. Wail, History of Davie County in the Forks of the 12 Yadkin (Mocksviiie: Davie County Historical Publishing ■£. Association, 1969), p. 240. ^ Ibid.. pp. 23, 25. and 50 Fnembers ot the congregation lived outside the towns. The Moravians had an Impact tar wider than the settled region, since their missionaries preached regularly In the present counties of Rowan, Davle, Yadkln, Surry, Davidson and Forsyth. These men had a desire to win converts to the Savior, but made no attempt to gather converts Into local churches. The Reverends Soelle and Utley preached often among people with Lutheran, Baptist, Quaker, and Presbyterian backgrounds during this period. The Baptist of this period were experiencing a sort of synthesis, with the stronger leadership of the Particular Baptists wooing the less educated Separates Into a marriage of unequals. One found the Baptists becoming more and more a group closed to the outside Influences of other denominations. Much of their time was spent developing and protecting a strong eccleslology. The Eplscopaifans, though without fuil-tlme ministers assigned to the western part of the state before 1769, figured greatly In the settlement of the region. The Reverend Theodorus Swalne. Drage reported to Governor William Tryon that In Rowan j County (1755) "the supporters of the Establishment were five times VJI P as numerous as the Presbyterians and all others." In November, v 1 r d r \jh *0 d X 1769, when the Bishop of London assigned him to the parish of St. Luke's Episcopal Church In Salisbury, Drage reported: 4 George W. PaschaJ, History of North Carolina Baptists, vol. 2, (Raleigh, The General Board of the North Carolina Baptist State ^ Convention, 1955), pp. 10-11. "I have collected them Into about 40 congregations, or have as many preaching places where I meet them, consisting, on a moderate calculation, ol 7,000 souls, men, women and children, or 900 tamilies, inhabiting a country 180 miles in length and 120 in breadth."^ The Methodists, whose initial etforts aimed at the inner renewal ot the Episcopal Church, made large gains in the period following the end ol the Revolutionary War. The theology of a general atonement coupled with a camp meeting type of approach to worship appealed to the emotions of a people starving for a God who would accept any who came to Him. Baptist Development As one traces the development of the Baptists in western North Carolina, it is akin to two divergent streams that eventually meet and form a strong, roaring river. The Separate Baptists and the Particular Baptists brought similar theological beliefs but different styles to this marriage. The strength of ^ each movement was found in the leadership of Shubal Steams p ^ (Separate Baptists) and of John Gano (Particular Baptists). ^ Undoubtedly, there were many other effective and faithful <£ preachers, but these two seemed to embody the strongest U) ^ characteristics of each group. -j 0 1 TT d o ^ ^ J. K. Rouse, Colonial Churches in North Carolina, (Kannapolis, North Carolina, J. K. Rouse, 1961), p. 24; George Washington Paschal, History of North Carolina B_aptlst_s., vol. 1, ^ 1663-1805, (Raleigh, The General Board of the North Carolina ^ Baptist State Convention, 1930), p. 265. u ci X d Robert G. Torbet contrasted the differences found in the two groups of Baptists: "Separate Baptists wouid not adhere to the Phiiadeiphia Confession as did the Reguiar Churches, but insisted that the Bibie aione served as the piatform of their beiiefs. They were criticai of the Reguiars aiso for not being strict enough in requiring new church members to give ciear evidence of a conversion experience. In manner of preaching, they were more zeaJous and noisy. Exhortation rather than exposition characterized their sermons."^ One can readiiy see the simiiarjty as well as the subtle shades of differing interpretation of the atonement when reading their confessions of faith. The Particulars held that: "... By the decree of God, for the manifestation of his glory some men and Angels are predestinated, or fore-ordained 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. These Angeis and men thus predestinated, and fore ordained, are particularly, and unchangeably designed, and their number so certain, and definite, that it cannot be either increased, or diminished."^ The Separates confessed: "... That God for his own glory, hath fore-ordained Whatsoever Comes to Pass ... That man being Hi thus Dead, his recovery is Whoiey in and from God ... That God of o^ his mear good pleasure from all Eternity hath Chosen a number that d Christ hath Purchased with his Blood ... The door of the Church K should be Carefully Kept at ait times against as such as Canot iC, Ui ta f y sfi t ^ ^ Robert G. Torbet, A History of the Baptists. 3rd ed., {Valley ^ Forge: Judson Press, 1963), p. 223. ^ Robert A. Baker, A Baptist Source Book, (Nashville, Broadman ^ Press, 1966), p. 2. Hi X d d Give Scriptural Evidence ot their union to Christ by taith ..8 • • • Paschal called the Separate Baptists "the most remarkable body of Christians America has known." The Particular Baptists, due to the rigid Calvinism in the Philadelphia Confess;!ons of 1742, would never have been able to evangelize North CaroJiina. It was the zeal with which the Separates preached the Gospel that penetrated the hearts of the multitudes in North Carolina.^ These Separate Baptists placed great emphasis on revelations and emotions, and experiencing inwardly the Light of the Gospel. Morgan Edwards described the Separate Baptists as New Lights, "because ... the ministers resemble those in tones of voice and actions of the body; and the people in crying-out under the ministry, falling down as in fits, and awaking in extacies; and both ministers and people resemble those in regarding impulses, visions and revelations."-'^ People tar and near journeyed'to see what manner of man this o New Light preacher, Shubal Steams, was. t iP X \J Ci X <J cL ^ "... Ills character was indisputably good, both as a man, X a Christian and a preacher. In his eyes was something very ^ penetrating, ... one example ... was given me by ... Tidence Lane. 'When the fame of Mr. Steams' preaching had reached ci ^ William II. Brackney, ed., Baptist Life and Thought: 1600- ^ 1980. (Valley Forge, Judson Press, 1983), p. 103. f Qtfi ^ Paschal, History of North Carolina Baptists, vol. 1, pp. 240, ^ 271. r *s> 1^ Morgan Edwards, Materials Towards A History of the Baptists in the Province of Norlh Carolina, vol. 2, (Danielsville, Georgia, Heritage Papers, 1984), p. 90. a» o H- <£2 t jr* o 7 LhG Yodkin, where I lived, 1 le.lt a curiosity to go and hear hlin. Upon my arrivai, i saw a venerable old man sitting under a peacii tree with a book in his hand, and the people gatiieriny about him. lie .tixed h.ls eyes upon me immediately, which made me leel in such a manner as I had never leit betore. 1 turned to guit the place, but could not proceed tar ... 1 weriL up lo him, thinking that a saiutation and shaking hands would reiieve me; but it happened otherwise. 1 began to think I tiat he had an evil eye, and ought to be shunned; but stiunn.ing I couid no more ellect, than a bird can shun the rat.tie snake wiien it llxes its eyes upon it. When he began to preach, my perturbations increased, so that nature couid no Jonger support them, and \ sunk to the ground.'"i J Morgan Edwards descr.ibed the revolutionary growth that began with the tirst sixteen Separate Baptist members at Sandy Creek: "... the same year they bui it a iittJe meeting house near the present wiiere i hey administered liie l.ord's Supper. Soon alter liu^ neigiiborliood was alarmed and tiie Spirit ot God listed to blow as a mJ.giity rushing wind insomuch that three years' time they had increased to Liiree churches and upwards ot 900 communicants ... Tlie word went lorth Irom this Sion, and great was the company ot tiiem who published it,. insomuch that her converts wore as drops ot morning dew Shubal Steams was convinced that torming an association ot these churches would better enabJe them A.o promulgate the Gospel. The association tirst met in January, 1758. It was well attended, tilled with "preaching exhortation, singing, and conversing about their various exertions in the Redeemer's service, the success which had attended tliem, and ttie new and prosperous scenes which were opening betore them. These tilings so intlammed the hearts ot ci the ministers that I tiey would leave tlic Association with a zeal and courage whicli no coimnon obstacles could impede." John Gano Ibid., p. 93. Paschal, History ot North Carolina Baptists, vol. 1, p. 271 (Paschal quoted Morgan Edwards.) -x o d <J 8 visited the second meeting oi the Association. By this time he had become the pastor ot the Jersey Baptist Church. He was attectionateiy received by Steams, but was treated with suspicion by the others, who reiused to invite his participation in the Association. When Gano lett the meeting, having decided to return home. Steams addressed Lhe assembiy and asked if he may invite Gano to preach to them. To this they agreed, though they could not invite him l:o a seat in the Assembly. His preaching, while different from the New Light tones and gestures, was openly received. Benedict wrote: "Their hearts were soon opened towards him, and their coJd indjfference and ianguld charity were before he left them enlarged into a warm attachment and cordial affection. James Younger of Abbott's Creek, an unordalned Welsh Baptist preacher, drew Daniel Marshall, Steams' brother-in-law, from Sandy Creek to Abbott's Creek to become its first pastor. At least one Particular Baptist pastor refused to participate in Marshall's ordination, believing they were a disorderly sect; ^ "suffering women to pray in public; and permitting every ignorant vJp man to preach that chose; and that they encouraged noise and confusion in their meetings." Paschal reasoned that the date of ^ Marshall's ordination must have been prior to Gano's arrival at ^ Jersey settlement in 17S7, since Steams most certainly would have <2 t asked Gano to participate. It is unlikely that Gano would have O » refused such a request, since he was all too ready to court T- ^ Baptists of all persuasions. The warm greeting Gano received from o V) , David Benedict, A General History of the Baptist Denomination in America. (New York, Lewis Colley and Company, 184B), p. 686. UJ O c: X- c) Shubal Steams at the meeting ot the Association would have been unlikely it there was any ill will between thein.l^ The church at Abbott's Creek was probably constituted sometime in late 1756. It could hardly be much earlier than that, since the tirst Separate Baptist settlers arrived at Sandy Creek in late 1755. The second ot the Sandy Creek branches to be constituted was Deep River. "It was organized as a distinct church in October, ]757, with Richard Mulky as pastor." The church remained solvent barely three years before the pastor and much of the membership migrated to South Carolina. Joseph Murphy, who Jater played a prominent role in establishing churches on the Yadkin, became the pastor of another group of Baptists leaving the Deep River Church. This newly constituted church became the Little River Church in 1760. In three years time, they had increased from 8 to 500 members. In ten years there were tour branches. As rapid as the growth of the Separate Churches had been, still more quickly was their membership reduced when the Battle of Aiamance had occured. Morgan Edwards reported that Murphy went to the Yadkin in 1768, 2 possibly to escape the accusation that he was aiding and abetting the Regulators. Edwards said of Murphy: "... His success is no less surprising than his conversion. lie was once wicked to a sJ X cd proverb, but now an eminent Christian and a useful preacher. -ft » Paschal, History ot North Carolina Baptists, vol. 1, pp. 290- r- 292. d o {r "0 1!^ Ibid. . p. 293. Ibid., p. 226 (Copied from Morgan Edwards* Notebook, pp 3-5) . cd davie CO. PUFi'J ' MOCKSVlULEi NG iO The Separate Baptists had been active in the Shallow Ford area on the Yadkln lor several years prior to the arrival of Murphy, who arrived before November 30, 1768. This is verified by two entries from the journal of Richard Utley, the Moravian Missionary at WachovJa. A November 28, 1766, entry read: "Requests for preaching grew few in latter part of year ... due to activity of a certain Baptist or New Light preacher I possibly J. Murphy], who was preaching frequent]y and had baptized a number of grown persons. The resuJt of his instruction was considered doubtful, for the same thing had happened in preceding years with no last effect The Bethania Diary of 1768 reads: "November 30th he [UtieyJ was invited to preach in the Baptist Meeting House on the Yadkin, and accepted, being assured ... that it was given with the approval ot Mr. Murfy, the Baptist Minister The church about whom reference was made is undoubtedly the same Morgan Edwards called "Shallow Fords." It had been formed "partly by emigrant baptists from Little-river; partly by the remains of Mr. Gano's church in Jersey - settlement, and partly by the labour of Mr. Murphy." By 1771 it had branches at Shallow Fords, Fork of the Yadkin, and Mulberry Fields. There were meeting houses at each of the three branches.J. T. Alderman&- x. Ul -A -y- d to 1 Adelaide L. Fries, ed.. Records of the Moravians In North wb Carolina. vol. 1, (Raleigh, State Department of Archives and V History, 1968 Reprint), p. 362. P Ibid., p. 376. 1^ Morgan Edwards, Materials Toward a History of the Baptists in the Province of North Carolina. voJ. 2, p. 95. X o d J X II o ci c) believed that the present-day Flat Rock Baptist Church is the descendant of the Shallow Fords' congregation.20 Alderman's claim seems quite uniikely. The church at Hunting Creek was known as Petty's Meeting House as late as 1795, when the church hosted the Yadkln Association. The earliest date lor its establishment is June 10, 1783. "The Church ot Christ constituted at Flat Rock, Petty*s Meeting House, and William Petty came under the imposition of Hands and received a Charge of the Pastoral care of the Church."21 The church's location was too distant from the Shallow Fords to legitimize the use of the name by Edwards. Paschal's theory is not without some difficulty, however. While the location of Timber Ridge is closer to the Shallow Fords, it Is stili some distance away. It does not appear that a meeting house existed at Timber Ridge prior to 1772. (This reservation would be negated if one knew that this reference in Br. Soelle's diary was to the Dutctiman's Creek Meeting House and not to Timber Ridge)." Another difficulty one has with his explanation is this 6- 2 church's membership with the Regular Baptists of the Yadkin ^ Association, not with the Separates of the Sandy Creek Association. Paschal's explanation of the reason for Rev. Peter d ^ Eaton's difficulty with the congregation would certainly be ^ possible, though it hardly seems likely the church would have ^ called him without some recommendation from Murphy. And Murphy d would scarcely have recommended one whose theology was so p , 20 j. T. Alderman, "The Baptists in the Fork of the Yadkin" in North Carolina Baptist Historical Papers. II. (Henderson, North Caroiina, October 1897 July 1898), p. 242. X 10. glaringly dlllerent than his. l''urther, while Murphy obviously preached with some acceptance, there is no evidence that Murphy was ever the pastor ot Timber Ridge. Paschai's beiiei that the Timber Ridge Baptist Church was the church Morgan Eldwards called Shallow Fords seems more plausible than Alderman's theory. Timber Ridge Meeting House was a frequent preaching place lor the Moravian missionaries. The Records of the Moravians in N.C. indicate that Rev. Utley preached before 200 or more hearers at Timber Ridge Meeting House during meetings held monthly in 1773. it was In March, 1772, that Brother Soelle noted in his diary that a "spirltuai 5t:ir" was in the neighborhood and reported the peopJe were pianning to build a meeting house. On February 27, i77'j, first Br. tJtiley and then Joseph Murphy preached before a congregation of about 200.2^* 'I'his church was a Baptist congregation associated with the Yadkin Association from 1786 until 1814. The other two branches of the Shallow Fords Church were at ^ Mulberry Fields and near where the Fork Baptist Church meeting ^ house is today. The Mulberry Fields' branch apparently died in t- ^ the early part of the nineteenth century. It had stood in the X center of the pubilc square in Wllkesboro. The Fork Baptist 5 Church may tiave mel; as early as i768 as a branch of the Shallow oi C) > 7- ^ 21 "Flat Rock BapList Church Record Book", p. 1. in ) CO % O d tJ 22 Paschal, HisJqry._ql:J!lorj:ii_CArplJii^^ vol. 2, p. 96; Adelaide Fries, Records of JJie Moravians_1^ vol. 2, 17!32-1775, (Raleigh, Edwards and Broughton Printing Company, 192S), pp. 732, 790. -i o Ut tQ o H 1/1 1/5 ci: 5: cJ 13 Ford Baptist Church. The Dutchman Creek Minutes ot Juiy 1, 1774, indicate the church's continued need tor preaching help.23 By June, 1772, Wiliiam Cook, who had moved trom the Fishing Creek Church [Reedy Creek | in Kehukee Association, had established a reputation as a preacher. Soelle, the Moravian missionary, called Cook a "very earnest and well Intentioned man, but the atonement Is still a mystery to him." On October 5, 1772, Dutchman's Creek Baptist Church was constituted with Cook as pastor.24 1 Dutchman's Creek was established as a Regular Baptist Church.] Joseph Murphy moved to Deep Creek sometime after March 5, 1773. There, in Lho area of the present Deep Creek Primitive Baptist Church, was lormed a Separate Baptist Church in 1777. Murphy was its first pastor. It was llkeiy due to Murphy's influence that the church joined the Sandy Creek Association. 25j The Particular Baptists were also known as Regular Baptists. "They are called regular to distinguish them from the Separatists; and particular, to distinguish them from the arminlans."26)r cL C The growth of the Regular Baptists in the Yadkin River area paralleled that of the Separates. -1 23 Paschal, History of North Carolina Baptists, vol. 2, pp. 98, ^ 100. 2 Ibid., p. 106. 25 Ibid.. p. 108. wi 26 Edwards, M/jlgrials T^ A History ot the Baptists in the 5 Province of North Caroli_na, voi. 2, p. 80. |4 The Jersey sett lement became the home ot the tirst Baptist Church west oi GranviHe County. It was late in 1754 or early in 1755 that Benjamin Miller journeyed to the Yadkin from New Jersey. "Here he remained lor some months and not only established the church among the Jersey settlers but won over many of the other settlers, among them any who had been Presbyterians, to the Baptist faith.The Philadelphia Association, along with the Charleston Association, purposefully sent messengers to promote orderliness and enthusiasm in the churches. Men such as John Gano and Benjamin MilJer were very effective representatives. A Presbyterian minister, Hugh McAden, expressed concern that the Presbyterians wouJd soon be unable to support a minister if such efforts continued. Evangelists irom the Philadelphia Association who travelled into the frontier areas preached without notes. Travel was difficult, often dangerous. One wrote: "Every day I travel I have to swim througti creeks and swamps, and 1 am wet from head to foot, ^ and some days from morning till night I am dripping with water ... 1 have rheumatism in ail my joints ... What 1 have suffered in dL body and mind my pen is not abie to communicate to you. But this f I can say: While my body is wet with water and chilled with cold, ^ my soul is filled with heavenly fire, and I can say with St. Paul: <D -i 0 ^ 27 Paschal, HistooLof North Carolina Baptists, vol. 1, p. 209.^ , X 1 28 Gariand A. Hendricks, Sjaints and_Sijme^^^ 12 Settlement. (Thomasville, North Carolina, Charity and Children, 5 1964), p. 9. =i X U 15 'But none ot these things move me, neither count 1 my iite dear unto myseit, so that I might tiniish my course with joy.'"29 John Gano, who had made severaJ journeys through the Jersey settiemont by the winter oi i7!j6, was asked by two representatives oi the church to consider cornung as their pastor. These two representatives presented every argument imaginable seeking to convince Gano's congregation at Morristown, New Jersey, to release him to a "more needy iieid of labor." No one wouid make a motion. Gano told the men from North Caroiina, "I cannot ieave the church here without the consent of the peopie. Let me taik to them again, and if at any time I can get their consent, ] wiil write you and wiil come and work with you." At the next church meeting, a spokesman for the church told Gano that the congregation wouid ieave the decision with God and his conscience. Gano replied, "1 have been troubled in my soui about the matter and have prayed that God wouid show me what is right ... it appears my duty to go to that peopie. They are entireJy destitute ... This is not for lack of attachment to you. 1 go because they need me more." Gano departed with his wife and young son in October of 1757. As they travelled, stopping periodically to spend nights with iu ^ families along the way, Gano wouid preach to local inhabitants. 2 At one such Sunday service, Gano must have felt quite dismayed. "... only three wouid sing, the others talked among themselves, 2 then listened, and talked some more while Elder Gano ai preached. "20 02 -i s ^ 29 Jesse L. Boyd, A ni.qtory of Baptists in America Prior to ^ 1845. (New York, The American Press, 1957), pp. 42-43. ui 30 Garland A. llendricks. Saints and Sinners of Jersey 5 Settlement. pp. iO 11. oi % ly o % <) lb EarJy :ln 17^8, the Ganos began to buiid a dwelling house. A meeting house was compieted in July. The Baptists were joined by the Presbyterians and Episcopalians. During the two and a half years Gano was there, they continued to worship together. Jersey Church joined the Charleston Association in 3759.^^ In i760, Gano joined many other settlers who left the Jersey settlement to escape the Indian uprisings. However, when the Cherokee threat had ended (1763), settlers began returning to the Yadkin Valley. On February 8, 1773, William Frohock deeded three acres and twenty poles of his land, where the Baptists had previously erected a meeting house. The Dutchm£in's Creek Baptist Church was the next Regular Baptist Church to be organized in the region west of the Yadkin River. It was constituted on October 5, 1772, with ten members. William Cook was its first pastor. The membership was apparently drawn from settlers who had belonged to Regular Baptist churches and had not joined a Separate Baptist churcti. During the years from'1772 to 1787, more than 200 joined the church. The church's d records cail it "The Regular Baptist Church in North Carolina, i— ^ Rowan County, in the Forks oi the Yadkin." This church actively tried to win any who showed evidence of being truly committed to Christ. They went far and near seeking new members. At a meeting ^ on June 3, 1773, they agreed to open the church door to their ^ Separate Baptist brethren "if they walked orderly and held no d o \r Ibid., pp. 13, 19 b t 32 Ibid, pp. 2a, 24. n heretical principles.This was a pioneering move; no other church of either persuasion had as yet removed the bar to communion. The church established branches at MuJberry Fields and Boone's Ford. The membership oi both branches did not come from the Separate Baptist group, but by baptism after evangelizing meetings. On March 20, 1774, John Gano baptized fifteen converts at Boone's Ford. By the end of 1774, membership had increased to 107.34 Gano made reguJar visits to the Yadkin area, and in 1793, married the widow of Captain Thomas Bryant, who had been baptized by Gano's son, Stephen, in 1790.3^^ The years from J775 to 1778 were particuJarly troublesome. Almost all the members of the Dutchman's Creek Church were on the side of liberty. However, before the issues were completely clear, in the summer of 1774, the pastor and five of the members signed "The Protest," a Tory paper condemning the activities of u» the Patriots. The foilowing summer. Cook appeared voluntarily p before the Committee of Safety. It was there he professed his d ^ deep sorrow for signing the protest against the cause of liberty. y At the next church meeting. Cook was accused, but he made a public ^ apology and was allowed to continue to preach. c£> ir- y 33 Paschal, History of North Carolina Baptists, vol. 1, pp. 113 115, 476. Ibid.. pp. 116 118. 35 John Gano, Biouraohicai Memoirs of the Late Rev. John Gano. S- (New York, Southwick and Hardcastle, 1806), p. 123. o d \s Two months later, on November 3, ]775, the church, "... agreed ... concerning the American Cause, It any ot the Brethren see cause to joyn in It they had the liberty to do it withoul: being called to account by the church tor It but whether"joyn or not there shouid be used with brotherly love and treedom tor the tuture." On March 1!3, 1777, twenty members signed a pledge ot loyalty to the Patriot cause. Nine months Jal.er, live members were excommunicated for "renting themseives from the church and also tor signing a protest. The pastor, William Cook, who was given to strong drink, was disciplined several Limes tor drinking to excess, not only at Dutchman's Creek but iater at Fiat Rock and Bear Creek. By July, 1782, Cook was no ioriger the minister at Dutchman's Creek, having apparently been removed from said position by church discipline. Before 1790, Cook becenne a member ot Flat Rock Church, where he held the position ot itinerant minister. It was as an evangelist that he was able to make his greatest contribution. He travelled the bounds ot Fiat Rock Church, over Dutchman's Creek, at Bear Creek north ot Mocksville, on Elk Creek in Wllkes County, to several places in Iredoll County. p The Flat Rock Church was constituted on June 10, 1783. Its ^ pastor, William Petty, and his associate minister, William Cook, ^ were Instrumental in constituting Grassy Knob In Iredell (1789), ^SL ^ Bear Creek (1792), Cub Creek (May, 1794), Deep Ford (June, 1796), c£ and Warrior River (May, 1799). They also reconstituted Dutchman's j> ^ Creek to Eaton's (December, 1790). William Petty was the guiding y o ft"James Wail, History ot Davle County in the Forks ot the Yadkln. pp. 56 -37. Paschal, History ot North Carolina Baptists, vol. 1, pp. 124lii X 127. o ci 19 force behind the estabfishrnent of the Yadkin Association. In 1786, Petty invited those churches west of the Yadkin in North Carolina and those just across the line in Virginia, belonging to the Strawberry Association, to send delegates to his church. Eleven churches accepted the invitation and met from 1786-1789 as a branch of the Strawberry Association (Virginia). On August 28- 30, i790, the first Independent Yadkin Association meeting was heid at Eaton's Meeting House. Eaton's was a branch of Flat Rock at the time, but within six weeks was constituted an independent church. 'I'he introductory sermon was preached by Rev. Andrew Baker, pastor of Beaver Creek Church in Wiikes County. Fourteen churches sent delegates to this inaugural meeting in 1790.^^ The Association met without a moderator until 1793, when John Gano attended as a messenger from Jersey Church. He was able to convince the messengers that a moderator would not reduce their liberty, but wouJd increase orderliness. He was elected as moderator that same year.^^ Gano's winsome manner did much to o help the Baptist movement throughout America. Richard Furman ql provided a description of John Gano: ^ "He was ... below the middie stature; and when young, of ^ a slender torm; but of a firm, vigorous constitution ... His < presence was manly, open, and engaging. His voice strong and commanding, yet agreeable ... c. d-o His mind was formed for social intercourse, and for friendship ... His passions were strong, and his sensibility could be easily excited; but ... he preserved great composure 4 of spirit, and command of his words and actions, even in p'- times of trial and provocation ... o fr- IJV Lbid., pp. 131 133, 240-244. Gano, Biographical Memoirs of the Late Rev. John Gano, p. ].24; BenedI cI , A General History of the Baptist Denomination in X America, p. 686. o ci 6 > XL) ao liu As a minisLer oi Christ, he shone like a star of the tirst magnitude ... he exceiied in the pathetic, in pungent, torcibie addresses to the heart and consciience. The careless and irreverent were suddenly arrested, and stood awed before him; and the insensibJe were made to feel exposed the sinner's guilt; proved him to be miserable, ruined, and inexcusable, and called him to unfeigned, immediate repentance. But he was not less a son of consolation to the mourning sinner ... nor did he fail to speak a word of direction, support, and comfort, in due season ... He knew how to publish the glad tidings of salvation in the Redeemer's name ... Success attended his ministrations "40 These early Baptist groups had more similarities than differences. Theologically, they both were Calvinists; politically, they craved liberty; and spiritually, they desired fellowship with those like minded. Their associations were constructed along theological affinity rather than geographical proximity. An association could: determine its membership, investigate its members, exclude from membership, work for membership, and regulate annual meetings. Member churches could be excluded for tour reasons prior to 1814: "(1) theological heresy, (2) irregular church practices, (3) lack of participation P in associational life, and (4) failure to follow associational ^ advice." Churches who united in an association were treated as X ^ the voluntary membership in a church."^^ w cd <12 .J c? 2 f 'iO Paschal, History ot North Carolina Baptists, vol. 2, pp. 174 175. X"- 41 Walter B. Shurden, AssociaUjQnalisjn_„Amoiig„M£kists in America: 1707 1814. (New York, Arno Press, 1980), pp. 34, 126, 5 128, 131. ci. X c) z\ The chief difference between the Separates and the Regulars was in their meetings. The Separate liaptlst meetings placed greater emphasis on preaching, evangelism, and fellowship.^^2 The Reguiar I3aptisl meetings stressed doctrinal matters, as the early minutes of the Yadkln Association reflect.'^^ Another difference reported by Newman was Shubal Steams' em{)hasis upon a vigorous connectlonai life between the churches (similar to the Methodist system). in such cases the churches transfer power to the Association.44 Quaker Development The Quakers were among the first settlers In the Yadkln River area. A large settlement of Quakers took residence In the southern section of Yadkin County. The Bryan and Boone families were previously identified, but the reader would be interested to learn that this Boone family included young Daniel Boone, who later became the laFuous explorer. wi During the colonial period, the Quakers In North Carolina o C were second only to the Baptists In number; they had more 43C congregations who met. weekly for worship than the Presbyterians or -t. the Eplscopailans; and they stressed moral discipline and cL ^ 42 Ibid.. p. 29. I J 43 "Yadkln Association Minutes," 1793, (On Microfiche In North 0 Carolina Baptist lllstorlcai Collection at Wake Forest University ^ Library, Winston Saiem, North Carolina). 'X 1 44 Newman, A History of the Baptist Churches In the United ^ StaJ:_e_s, (Phliadelphla, American Baptist Publication Society, X 1898), p. 297. ci 6 3: t:> 00 O P ct <C us O —j O 7- frugality. They were dJfterent from the rest of the popuJation in dress and language. They were not aiJowed to intermarry with a non-Quaker. The Quaker who married out of faith was expelled from the Society, unless the other party became a Quaker. It was partly this last offense that brought the Boone family to the Yadkin River. The sect was also strongly opposed to slavery Though there has never been a fixed set of theological beliefs in Quakerism, they beileve that every person has a seed that will enlighten his conscience and help him grow spiritually. The strong stance for equality and against violence grows out of the Quaker belief that there is "that of God in every man." This belief that everyone bears the inner teacher within, whether or not he had the opportunity to learn about Jesus, made the difference In the way they treated Indians. Because the Indian has the inner light, he can be trusted. Presbyterian Development The Presbyterians were among the first settlers In North X Carolina. As early as 1736, they were coming to the central and &- western counties. By the fall of ]7!j[), when the Rev. Hugh McAden visited the various congregations west of the Yadkin, there were as many as seven meeting houses. None had pastors until 1758, ^ Paschal, Ilistory of North Carolina Baptists, vol. 2, pp. 20- ^ 22.in I in Ui X 21, 47. o ei d X 46 Margaret IIop(^ Bacon, The_Quiet_Jlebels.L^The^^ Quakers in America, (Philadelphia, New Society Publishers), pp. 5, when Rev. Alexander Craighead was ordained pastor at Rocky River. In 1767, when Craighead died, there was no resident Presbyterian minister in the region.Apparent]y, the First Presbyterian Church ol Statesville (the Old Fourth Creek Church) and the Coddle Creek Reformed Presbyterian Church of Iredell County were established in ]753.'^^^ Lutheran Development From Pennsylvania came groups of mostly German speaking settlers. They retained their originai language and customs stubbornly. These Lutherans began arriving as early as 1740 in the region around the Yadkin River. "They were good, industrious, thrifty farmers, without politicaJ ambition, speaking the German language, with enough education to read Dr. Luther's Bible and songs in the German Union Hymn Book. They lived contented and easy, enjoying the social pleasures of rural neighborhoods." ^ Since no ministers caFne with them, "sermons and prayers were ^ usually read by their German schooi teacher. V' ^ Occasionally a self-appointed missionary came to administer -X. the word and sacraments, but, according to Rev. E. W. Caruthers, v ^ the pastor of Alamance Church, these preachers were few and their c2 jk lives did not inspire improved piety or character in the hearers. Paschal, History ol North Carolina Baptists, vol. 1, pp. 258 > 264. G. C ii> Rouse, Colonial Churches in North Carolina, pp. 81, 85. 49 Morgan, History of the Lutheran Church in North Carolina, pp ui 15-16; Paschal, History of North Carolina Baptists, vol. 1, p. X 257. o d 3 X to </> Of % O d d S 2M It was not unti l the period between 1770 and J775 that their churches were organized.gy there were at least a halt dozen Lutheran and German Retormed Churches in the area of Rowan, Davie, Davidson, and P'orsyth Counties.^1 Rev. Paul Henkel, the first native born Lutheran pastor to serve in North Carolina, was born on Dutchman's Creek in Davie County on December 15, 1754.5^2 Moravian Deveiopment The Moravians who settled in this region provided the richest record of the early development of the upper Yadkin River Valley. At least two of the Brethren became prominent preachers of the gospel througliout the community. Br. George Soelle and Br. Richard Utley kept, detailed records of their travels throughout the area. They did not establish new congregations as they traversed the territory, but availed themselves of every opportunity to preach. The' Inward Constitution of the Protestant Unity of the O P Brethren: d X ^ "For by occasion of the many journeys which the Brethren ^ have made in aiJ parts for spreading the Gospel among the ^ Ileathoui, and at other opportunities, the Brethren are become acquainted with many Fiiinisters of the Gospel and other persons of a sincere mind who have at heart the truth in ' Paschal, Ilisjpry Ql_North Carolina Baptists, vol. 1., p. 258 y d O r-, ^ Rouse, CoionAai_ Churches in North Carolina, pp. 52-53, 58, 61, 64-65. ^2 Morgan, History of the Lutheran Church in North Carolina, p. 26. 25 Jesus ClirisL ... The Brethren's concern ... is In this respect to l:he loiiowing purpose, vizt. in private conversation l:o direct the Souis who are concerned about their saivation and make acquaintance with them to our dear Saviour, to cheer Ihem up to beiieve in Jesus, and to encourage them by word and exampie to foiiow Jesus Christ. At the same time they endeavor to preserve the Souis from Separatism, and to endear to and maintain with them the fruition of the word of God and the Hoiy Sacraments in the pubiic Church ol their piace, that thus they may from their whoie heart approve themseives as peopte faithfui to their Religion and who may shine as lights in their places. These men proclaimed the gospel of salvation by grace through faith in Lutheran, Baptist, Episcopal, Presbyterian, and Quaker congregations. They enjoyed good relations with most congregants prior to the Revolution. Their pacifism and tacit support of the government undoubtediy cooled the affections of Baptists and other supporters of liberty in the years following the war. George Soeile, the faithfui missionary, died gently on May 4, 1773. The members of the Bingie Brothers Choir were with him when he died: "We, who are eye witnesses of his departure, cannot describe how deeply we felt l.he presence of God. Our hearts were tender, and were melted by the feeling that was there; it was nothing less than as it the Saviour Iliinseif were in ^ the room, and had come to take his servant home."^'^ Dunkards \r 4^, u) There is little evidence that this group ever gained strength in the territory around the Yadkin, but they were discussed at the (3) meeting of the Yadkin Association in 179B: "What should a church I d o u> <J Fries, Records of the Moravians in North Carolina. vol. 3, in pp. 994-993. 54 Fries, I^cords„qf the Moravians in North Carolina, vol. 2, p ^ 807. o d 3 •C7 T d. -j: d xio do when a member IhaL has been bapLised in the Dunkard Order and lives an orderiy lite and asks tor teiiowship with us - Ans. we think such baptism not vaiid."^^ These practiced loot-washing, the kiss ol peace, the love feast, anointing the sick with oil for recovery, and trine immersion, with laying on of hands and prayer. Morgan Edwards described the group; ... General redemption they certainty hold; and, withall, general salvation; ... They use great plainness of language and dress, like the Quakers; and like them will neither swear nor fight ... They commonly wear their beards; ... every brother is allowed to stand up in the congregation to speak in a way of exhortation and expounding; and when by these means they find a man eminent for knowledge and aptness to teach, they choose him to be a minister, and ordain him with imposition of hands, attended with fasting and prayer and giving the right hand of fellowship. MjithjDdists This branch of t:he Episcopal Church began to show strength in this area following the Revoluntionary War. Their efforts did not go unnoticed by the Moravians. "The so-called Dunkards, and especially the Methodists, seem to be trying hard to take over our o g people into their persuasion. The latter become constantly more ^ busy in the neighborhood of Hope."^^ It m e j "Yadkin Association Minutes," (September 22, 1798). Morgan Edwards, MaLerials Toward A History of the American ^ Baptists in XJI Volumes, vol. 1, (Philadelphia, Joseph Crukshank fi and Isaac Collins, iV'M)); pp. 66 -67. <o ' 1-7 uj Fries, Records_oJ: the Moravians in North Carolina, vol. 4, p. 5^ 62. o ..u/i£ CO. PUBLIC LIBRARY MOCKSVILL.E. NC ^7 The church at Timber Ridge was eventualJy lost to the strong efforts of the Methodists In that area of Davie County. Their enthusiasm and strong empliasls upon a generai atonement was more appealing to the people than the strict Calvinism of the Baptists and the orderliness of the Moravian services. The Regulator Movement The Vestry Act which came Into force In 1755, required all males sixteen years and older to pay toward the support of ministers duly appoiriLed by the Church of England. In September of 1758, the "Mob" (Regulators), about 700 strong, demanded that the Vestries Tax be abolished and that each denomination pay Its own ministers. An unequal burden of taxation had fallen on the western counties. Orange and Rowan Counties paid five times as much In taxes as Pasquotank County and had three fewer representatives. Baptists, Presbyterians, and Quakers demanded the removal of taxation to support on Establishment. "... They ^ opposed the attempts of the government to tax them for the support ■mi p of a church they did not believe In and for ministers whose hi-character did not command their respect. ■%y. Governor Tryori represented the Regulators as a "faction of ^ Quakers and Baptists, who aimed to overset the Church of England." ci^ This is hardly factual, since the chief leader of the movement, 43 Herman Husband, was a member of the Church of England. He fi y- asserted that "every honest man who was not deterred by Fear or cL 1 Paschal, lUstpry:.qf..Nprth_CarLql,lna^^ vol. 2, pp. 42- 4 45; Noel Ray Lyklns, North Carolina Separate Baptists: A Study In 2 Frontier Baptist Expansion in the Eighteenth Century, (Thesis■r Presented to the Faculty of Southeastern Baptist Theological^ Seminary, 1961), pp. 77, 79, 80. X rj ;i8 Cowardjce was on our side." The Bapl::isl.s, in particular, were the objects of the Governor's harsh treatment. lie considered them "enemies to society and a scandal to common sense. Morgan Edwards* claim that the Baptists were not seriously involved in the Regulator movement was preposterous. Indeed, J.D. Hufham claimed that the strongest zone of the movement was in the neighborhood of Sandy Creek. Paschal claimed, "No other political movement in our history had such a far-reaching effect on the development of the Baptists ... as the Regulator movement." The truth of this statement is seen in the mass exodus of the Separate Baptists from North Carolina immediately tollowing the Battle of Alamance." Baptists were not forbidden to belong to the Regulator movement, though the Sandy Creek Association threatened to bar those who participated in bearing arms against the government. "It is aJtogether iikeJy that many Baptists participated as individuals in the effort to gain redress of the grievances which they shared with their fellows. d It is unlikely that the Presbyterians played a significant i- ci- role in the Regulator movement since, as Paschal reports, "a few ^ years later the Presbyterians were furnishing soldiers to Tryon ir* . ^ -1 < for the suppression of the Regulators.""-" ^ The Battle of Alamance occurred on May 16, 1771. Morgan ^ reported the death of twelve Regulators and three Tryonians. The ( 7- cL _ - - . - i/> Lykins, North Carolina Separate Baptists: A Study In Frontier Baptist Expansion in the Eighteenth Century, pp. 8i, 84. k JS Torbet, A Histoof of the Baptists, p. 242. X ^ Pascal, History of North Carolina Baptists, vol. 2, p. 49. iS X iii Governor set about ruining the houses and tields of those who had been outlawed. He set conditions tor those who would come to him asking tor pardon: "It they would swear and sign to three things, first, to be loyal subjects; second, to pay all back taxes; third, to give up their arms . .. "^2 Benjamin Merriii, trom Jersey settlement, a Baptist leader in the "Mob," was captured and his plantation laid waste. He was sentenced to be drawn trom thence to the place ot execution, where you are to "be hanged by the neck; and you be cut down while yet alive; that your bowels be taken out while you are yet alive and burnt betore your tace; that your head be cut ott, and your body divided into tour quarters ..." Mrs. Merriii and her eight or ten children were ailowed to view the execution. The Baptist minister Joseph Murphy was aJso sought by the Governor's troops, but never found. Baptist Relations With Other Christians Virtually nothing has been written regarding this topic. As -jb one quickly sees, the issue is quite complex. Baptist settlers in o H the Yadkin River area were open to a variety of preaching diets, ^ including, but not limited to, the Moravian ministers. It is ir through the Records of the Moravians that clues are received. ci -j Througiiout this time period. Baptists were seeking to establish a ^ singular identity. One thing that united them all was an intimate 5 _ 62 Fries, Records of the Moravians in North Carolina, vol. 2, p. iX 459; Edwards, Materials Toward a History of the Baptists in the / Province of North Carolina, vol. 2, p. 79. ^ Pascal, History of North Carolina Baptists. vol. 2, pp. 72- ^ 76. ii s: ci a. ^ 30 desire to hear the truth found In God's word preached. The Regular Baptists and Separate Baptists differed In style If not content, but stressed the need for an experience of grace. Another similarity was a denial of Infant baptism and the requirement for believer's baptism. This requirement of the Baptists was sometimes misinterpreted by the settlers of the region as well as the ministers of other denominations. One such Instance was related In a Wachovla Diary entry on April 20, 1769: "Peter Gelser came for some money sent him from Pennsylvania and took advantage of the opportunity to tell Brother Marsliall of his desire for salvation. He had made the acquaintance of Baptists In this neighborhood, who told him he must be baptized again. Brother Marshall pointed him directly to the Saviour, In Whom there Is grace and the forgiveness of sins, which he accepted as his best hope, and left much comf or ted. Another contrasting view was the concept of limited versus general atonement. The Baptists and Presbyterians held to the former; while the Moravians, Dunkards, Methodists, Lutherans, Episcopalians, and Quakers embraced the latter. The Salem Diary of May 30', 1795, reported that. "Br. Kramsch preached In the meeting house at Timber Ridge ... He spjoke on the words: 'God so loved the world,' to an attentive congregation; but was grieved when ^ Immediately afl.erwards a Bapt ist preacher openly denied the ^ truth that Christ died for all men, and warned the people not ^ to believe lt."^>^ £l _» 0) 4 y gL o jr __ Fries, Records of the Moravians In North Carolina, vol. 1, p. 390. yn 55% Fries, Records of the Moravians In North Carolina, vol. 6, p. ^ 2533. S -cl 31 The opposition oi Baptists to the Moravian missionaries was coupied wi th that oi other denonunal :ioris. A June 30, 1792, entry in the Sa;iem Diary indicated that the Baptists, Methodists, Quakers, Lutherans, and Universai Redemptioners did everything possible to prevent people irorn attending the Moravian services; "... it would appear tliat when it is announced that a Brother will preach on a certain Sunday, ail denominations select the same day, to keep their peopie away."^^^ Much ot the said opposition to the Moravian ministers probabiy had much to do with their hospitality toward the Tories during the Revolution and support oi Governor Tryon during the height of the Regulator movement. Not aJi reJationships between Baptists and Moravians were hostile. Lazarus Whitehead, the pastor of Eaton's Baptist Church, preached in the neighborhood of Hope and expressly invited Br. Kramsch. "Mr. Whitehead was very friendly, saying he wanted a better acquaintance and fellowship." In reference to Whitehead, ^ "He seems' to be a man whose heart is not without knowledge of o Y himself, and who greatly desires to lead souls to Christ. cL ^ The Baptists and Quakers often met together, recognizing many 2 similarities. In fact, several of the Squire Boone children loined the Baptjsts, since there was no meeting house for the j Quakers in close proximity to them. T d, o r 0 t tO 66 Fries, Records of the Moravians in North Carolina, vol. 5, p. 2362. X Fries, Records of the Moravians in North Carolina, vol. 6, o pp. 2624-2625. ~ gL X o 5 s uJ d <a 6 32. "Though Quakers in Pennsylvania, several ol the Boones, including Jour ot DanJeJ Boone's brothers, became Baptists. Edward Boone joined MuJberry Fields Baptist Church In 1774; George Boone joined Dutchman Creek Baptist Church In the same year. Jonathan Boone was 'a Baptist and an Exhorter ...' and a member ol the Head ol the Yadkan Church in Caldwell Couaty. Squire Boone, Jr., became a Baptist preacher and Is said to have preached the lirst sermon ever delivered In LoulsvlJle, Kentucky. Soelie wrote that John Boone 'will probably join the Baptists lor the sake ol Communion.' Benjamin Boone, John Boone's son, joined Eaton's Baptist Church and became a Baptist minister in the West.""^ Like the Quakers, Baptists lelt that slavery was a violent deprivation ol the rights ol nature. Unlike the Quakers, they did not free their slaves. Rather, they felt such action would expose the slaves to worse evil than to retain them under gospel Influences. The Revolution found Baptist preachers serving with Episcopalians, Methodists, and Presbyterians as volunteer chaplains. "For the Baptists, the struggle was for complete separation of church and state, while Presbyterians and Methodists demanded only the safeguarding of their rights under acts of toleration." 68 Wall, History ol Davle County in the Forks of the Yadkln. p. i 24b note, o tn ^^ Newman, A_ J1 i story_ of_ the Baptlst Churches _in_ the_U^ , p. ^ 30b. J, 0. K. Armstrong and Marjorle Armstrong, The Baptists In ^ America, (New York, Doubleday and Company, Incorporated, 1979), o pp. 104, 106. ci S <3 33 ConcludlnQ Remarks Christians in the Forks ot the Yadkin came from varied backgrounds. Aii who survived had to be of a hardy stock. The blending of Particuiar and Separate Baptists, the emergence of a strong Methodist witness, and the continued faithful witness of the Moravian missionaries marked the years belween 1755 and 1800. Today one can stiil observe the rich heritage of a people who are rugged individualists. There is currently in the Yadkin River area the remnants of a people who cling to their heritage, from the descendants of the German Lutherans to the Quaker settlements, from Baptist chuches that have been in existence for more than 200 years to the newest AssembJy of God and Roman Catholic congregations and from a Jand speckled with roiling farmland to budding subdivisions. This paper has been an attempt to trace the Baptist beginnings and development and the subsequent development of relations between the Baptists and other denominational groups, iij The Baptists and Moravian preachers were faithful to their calling -fi c; p to evangelize the area. The eariy Baptists should take pride in their heritage. The Wachovia Church Book provides warm testimony ^ about these eariy Baptist preachers: "Mr. Samuei Harris, a weii- u> known Baptist from Virginia, visited here to acquaint himself with a ^ our doctrine and constitution and to talk with us. We hope this ^ may be for his good and the good of those to whom he preaches, for » 2 at this time the Baptists are the only ones in the country who go o ^ far and wide preaching and caring for souls."'-' \P :s: Fries, Records of the Moravians in North Carolina, vol. 1, p ^ 321 . c: 3^ BIBLIOGRAPHY Alderman, J. T. "The BapUsts in the Fork of the Yadkin." Carol ina. Bapl is I _Histpo^^^^ .1M7.„~ JuIy^ . 1898. Henderson, N.C.: North Carolina Baptist State Convention, p. 242. Armstrong, 0. K. and Armstrong, Marjorie. The Baptists in America. New York: Doubleday and Company, Inc., 1979. Bacon, Margaret Hope. The Quiet Rebels: The Storv of the Quakers .in America. PhiJadelpfiia: New Society Publishers. Baker, Robert A. A Baptist Source Book. Nashviile: Broadman Press, 1966. Benedict, David. A General History of the Baptist Denomination in America and Other Parts of the Worid. New York: Lewis, Coiby and Company, 1848. Boyd, Jesse L. A Historyof. Baptists in America Prior to 1845. New York: The American Press, 1957. Brackney, William H., ed. Baptist Life and Thought: 1600 - 1980. Valley Forge: Judson Press, 1983. Edwards, Morgan. Materials Toward A History of the American Bapllsts.ln Xji VgJumes. Vol. i. Philadelphia: Joseph Cruckshank and Isaac Collins, 1770. Materials.Xojwar^^^ History._pf the Baptists. ln__the. ProyInce pf .-North.,^ . Vol. 2. 1772. Prepared for publication by Eve B. Weeks and Maty B. Warren. Danieisville, Ga.: Heritage Papers, 1984. at5 J Fries, Adelaide L. ed. Records of the Moravians in North y Carolina. 8 vol. Reprint. Raleigh: State Department of ^ Archives and History, 1968. Gano, John. Biographical Memoirs of the Late Rev. John Gano. ^ New York: Southwick and Hardcastie, 1806. <L 2 Hendricks, Gariand A. Saints and Sinners at Jersey <© Settlement. Thomasville, N.C.: Charity and Clliidren, 1964. O » Lykins, Noel Ray. North Carolina Separate Baptists: A Study y In..Frontier llaptis.t Expansion in the Eighteenth Century. ^ Thesis Presented to the Faculty of Southeastern Baptist Theologicai Seminary, 1961. u> ^ Morgan, Jacob L. ed. History of the Lutheran Church in t North Carolina. United Evangelical Lutheran Synod of North Carolina, i953. UJ X o Newman, A. H. A History of the Baptist Churches in the ^ United States. Philadelphia: American Baptist Publication Society, 1898. a5 Ul P OL % y \s> cQ s y d o y PaschaJ, George WashJngton. A History of North Carolina M&tiAts. 2 vol. UaJeigh, N.C.: The Gcnera:i Board ot North Carolina State Convention, 1930 and 19553. Rouse, J. K. Colonial Churches in North Carolina. Kannapolis, N.C.: Published by the Author, 1961. Shurden, Walter B. Associational 1 sin Among Baptists In America: 1707 - 1814. New York: Arno Press, 1980. Torbet, Robert G. A History ol the Baptists. 3rd ed. Valley Forge: The Judson Press, 1950 and 1963. Wall, James W. lllstory pi Dayle County in the Forks oi the Yadkin. Mocksvllle, N.C.: Davie County Historical Publishing Association, 1969. Yadkin Association MlnuLes, 1786 - 1800, on microfiche at North Carolina Baptist Historical Collection, Wake Forest University Library, Winston-Salem, N.C. v> u) X o s O