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).

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).

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.

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