Revised 4/11/2017. Copyright @2017; The following Documentary Timeline has been compiled and created by Paul Rhetts. It may be copied for research purposes; but it may not be reproduced for inclusion in any printed or electronic distribution of any kind without the express written permission of the author. Any requests to use this information should be sent to Paul Rhetts, LPDPress@q.com.


Joel Sanders m. Charity
s/o
d/o


TIMELINE 
1742 or 1746: Joel and Charity moved to Bladen Co (later became Cumberland Co. in 1754), North Carolina 

1743: Joel and Charity married in Perquimans, North Carolina, USA 

28 Nov 1744; Daughter Miriam born in New Hanover Co, NC (New Hanover has been closely aligned with Bladen County since 1734) 

10 Jun 1746: Son Benjamin born in New Hanover Co, NC 

1 Feb 1747: Son John born in New Hanover Co, NC 

19 Jun 1751: Son Joel born in New Hanover Co, NC 

7 Oct 1751: The Quakers established the Cane Creek Monthly Meeting in Orange Co., North Carolina (in present day Alamance Co.). The first settlers arrived between 1745 and 1750, and by 1760, the area was moderately filled. The Oakley Baptist Church was built in 1751. Many Quaker families moved to Indiana and other free states as soon as they were opened to settlers. 

1752 circa this date: Joel and Charity Sanders moved to Orange Co.,NC, where they were among the first members of the Cane Creek MonthlyMeeting. 

9 Mar 1753: Daughter Lydia and son Dempsey Scutchens born in OrangeCo, NC 

21 Mar 1755: Daughter Hollowell born Orange Co, NC 

15 Sep 1756: Daughter Ferribee born Orange Co, NC 

18 Apr 1759: Son Thomas born Orange Co, NC 

13 Mar 1761: Son Josiah born Orange Co, NC 

1762: 3 Fourth Month: Entry in Cane Creek Monthly Meeting: CharitySanders (with husband) received on certificate from Nansemond MonthlyMeeting. 
The following were dismissed for marrying out of unity by the CaneCreek Monthly Meeting: Rebecca Farmer Sanders, Mary Sanders Phillips,Rachel Sanders Phillips, Sarah Sanders Caps, Miriam Sanders Hancock,Joel Sanders, Thomas Sanders, Ann Barnes, Lydia Sanders Wilson, andBenjamin Sanders. 
The following were dismissed from the Wrightborough Monthly Meeting:Elizabeth Sanders and John Sanders, Jr. 

13 Aug 1763: Son Abraham born in Orange Co., NC 

10 Sep 1764: Son Mordecai born in Orange Co., NC 

14 Jan 1767: Daughter Sarah born in Orange Co., NC 

Aft 1767: Wrightsboro MM list of family/children’s birth dates 

1771: Chatham County was created from part of Orange County; which waseventually divided into present day Caswell, Person, Alamance, andOrange Cos. plus parts of Rockingham, Builford, Randolph, Lee, Wakeand Durham Cos. Chatham was named for the first Earl of Chatham,Williams, a defender of American rights in the British Parliament.Many Quaker children were recorded as being born in Orange Co. andwithout the families moving, younger children were born in Chatham Co. 

1773: Joel and Charity moved to Wrightsboro, McDuffie, Georgia, where24,000 acres of land had been set aside for settlement by Quakers,mostly from North Carolina and South Carolina. 

7 Jan 1775: Joel and family were granted a certificate to transferfrom the Cane Creek Monthly Meeting, NC, to the Wrightborough MonthlyMeeting, Georgia. 
The Quakers suffered greatly during the Revolutionary War. As theirfaith forbade them to fight in a war, the Americans thought them to beBritish sympathizers and the British thought them to be Americansympathizers. Many left the movement. 

6 May 1775: Certificate presented at Cane Creek MM, Chatham Co, NC 

8 Aug 1778: Deep River MM, Guilford, NC indicates that Joel was anoriginal member of MM. 

1782: 2 First Month, Savannah: The Wrightborough Meeting sent a letterto the London Meeting which told of the War, the plundering, thekilling of cattle, stealing of wheat. The King's government atSavannah granted them an allowance of beef and rice. Among the signerswere Joel Sanders, Sr. 

23 Jan 1782: Charity died in Wrightsborough Township, McDuffie Co, GA. 

2 Feb 1782: Joel died in Wrightsborough Township, McDuffie Co, GA. 

Joel Sanders was born BEF 1728 in Nansemond County, Dominion andColony of Virginia, and died 2 FEB 1782 in Wrightsborough, ColumbiaCounty, GA. He was the son of 24. James Sanders and 25. PriscillaPritlowe. JOEL1 SANDERS, SR.1 was born Abt. 1718 in Perquimans Co.,North Carolina or Nansemont Co., Virginia1, and died 02 February 1782in Savannah, Columbia Co., Georgia2. He married CHARITY HOLLOWELL3Bet. 1742 - 1744 in Perquimans Co., North Carolina3, daughter ofTHOMAS HOLLOWELL and SARAH SCUTCHINS. She was born Abt. 1723 inNorfolk Co., Virginia3, and died 23 January 1782 in Richmond Co.,Georgia3. 
Joyce Ayers, Thousand Oaks, CA: It is possible that Joel and Charitymarried in Nansemond Co., Virginia. However, it is believed by somethat he was in Perquimans or Pasquotank Co., in his early life. 

SANDERS SEARCH-- In the search for parents of Joel Sander (1718-1782)many researchers have many theories 
1. After much research, Norman Sanders of Lima, Ohio, believes theparents to Joel were James Sanders (son to Richard Sanders and DeborahThurston) and Ann Holmes. It is a strong possibility. 
2. Many researchers believe the parents of Joel to be John Sanders andPriscilla Pritlow, however, that theory has been refuted by Quakerresearcher, Gwen Boyer Bjorkman, Bellevue, WA. 
3. Another theory suggests that Joel's parents were John Sanders (sonto William Sanders and Mary Hall) and Mary/Martha. 
4. There is the possibility that the John Sanders (son to WoodwardSaunders) was father to Joel Sanders. 
5. Steve Kellar of Carmel, IN, a descendant for Joel Sanders, Jr.,suggests that William Sanders and Mary Hall were parents to JoelSanders, Sr. 
6. Still other researchers say that Joel Sanders was from NantmealMonthly Meeting (Quaker) in Pennsylvania. Nantmeal was a Welshsettlement in northwest Chester County and named Radnorshire, avillage in Wales. A search of the Sanders/Saunders family in Nantmealnetted mention of a James Sanders and a Peter Sanders, who werementioned in the 1719 will of Elenor Fowke. The only possibility ofthe Sanders of Chester County Sanders could be the John Sanders, sonto William Sanders of London. If that John Sanders removed to theQuaker colony in Nansemond, VA, he could be the father to Joel. It isknown that Joel Sanders was a staunch Quaker as were many of theSanders families of Nansemond County, VA and Perquimans, NC. 
In 1708, a Richard Sanders removed from Nantmeal, Chester County, PAto Nansemond County, VA. 
In presenting their case, some suggest very early marriages, however,Quakers usually did not marry until their mid-twenties, or later, thusa teenage marriage was not usual for Quaker union. However, theQuakers did not reach the colonies until the 1650s, with John Sanders,in Nansemond County, VA being the first known Sanders who was aQuaker. 
Katherine Reynolds, a respected researcher, believed the origins ofJoel Sanders were in Caroline County, VA. Caroline was formed in 1727from part of King and Queen County, which was formed 1691 from NewKent County, which was formed in 1654 from James City County, one ofthe original shires. Thus the origins of Joel Sanders could be NewKent of James City Counties, which again points to the family ofWoodward Sanders. 

From Sanders Siftings, p.1 April 1997:?"A Sanders Family--Northants(England) To Texas In 500 years; part III"?by Howard KarlSanders??....Joel was a staunch Quaker, which is amply documentedbeginning in recorded Monthly Meetings in Nansemond County, Virginia.He is easily followed through North Carolina and finally into Georgia.His moves are prominent in Hinshaw's Quaker Records in Cane CreekMonthly Meeting, Chatham County, N.C., and ultimately, WrightsboroughTownship, Ga. An account from Cane Creek Monthly Meeting is asfollows: "Charity (with H) ROCF Nansemond NM." The date of that MM wasApril 4, 1762. Translated, that means Charity and Joel were receivedon a certificate from Nansemond Monthly Meeting. In the samereference, threre appears "Jan 7, 1775, Joel and fam GC" (grantedcertificate). This establishes that Joel was in Cane Creek prior toWrightsborough for thirteen years with his son Benjamin as then a partof his family. The first indication of Joel and his wife, Charity,arriving in Wrightsborough is on page 45 of Quaker Records inGeorgia.??Joel produced a certificate of good standing, as referencedabove, from Cane Creek Monthly Meeting for himself, his wife andchildren "of their orderly lives and membership" date "7th of Ye 1stmo 1775" which was read and received. The meeting to which thecertificate was presented was held on May 6, 1775, and recorded in thesame reference. This further establishes that Joel and Charity wentfrom Nansemond County, Va., (April 4, 1762) to Cane Creek, ChathamCounty, North Carolina, and on to Wrightsborough Township, Georgia(Jan 1, 1775). Subsequently, Charity died in Wrightsborough Townshipon Jan 23, 1782, and Joel died on Feb 2, 1782.??Father: John Sanders >b: ABT. 1690 in Nansemond County ?Mother: Priscilla Pritlow 
Married: 1743 in North Carolina 

Joel Sanders (1718-1782) 
Born circa 1718 1 probably Nancemond Co., VA 
1762,4,3 Charity with husband rocf Nancemond MM, VA at Cane Creek MM, 
Orange Co., NC. 
1775,1,7 Joel and family granted certificate at Cane Creek MM, Orange 
Co., NC. 2 
1775,5,6 Joel and wife and children rocf Cane Creek MM atWrightsborough 
MM, GA 
Died 2 Feb 1782 GA 3 
Married before 1744 to Charity HOLLOWELL 
[daughter of Thomas Hollowell and Sarah --- who made her will in Nov. 
1753 in Norfolk Co., VA.] 
Born circa 1722 4 
Died 23 Jan 1782 GA 5 

THE ENCYCLOPEDIA OF QUAKER GENEALOGY, VOL I, DEEP RIVER MONTHLYMEETING, PAGE 773 
Guilford County, North Carolina 
The minutes of Western Quarterly Meeting 1778, 8, 8, authorizing theestablishment of Deep River Monthly Meeting, is as follows: «sTheFriends appointed last meeting to inspect the capacity of friends atDeep River respecting their request of holding a monthly meetingamongst themselves report as follows: - We the committee appointed atlast meeting to take under sollid consideration the request of friendsof Deep River respecting their holding monthly meetings agree toreport: - we had an opportunity with them, as also a number of ourwomen friends who united with us, and after a time of waiting andsollidly confering thereon, Give it as our best sence & judgement thatthe granting of their request will be consistant with best wisdom. Allwhich we submit to the meeting; with which judgement this meetingunites and establishes accordingly and orders the said meeting to beon the first second day of the week in each month. And directs theClerk to transmit a copy of the above minute to the aforesaid meeting& 
The first setting of the new meeting was held 1778, 9, 7. John Talbotand Mary Talbot were appointed first clerks and John Rudduck, Jr.,recorder of births, deaths and marriages. 
The preparative meeting at Deep River Monthly Meeting had been underthe jurisdiction of New Garden Monthly Meeting previous to the settingup of Deep River Monthly Meeting. The original membership of the newmonthly meeting included 
Jemima Baldwin 
John Baldwin 
Catharine Barnard 
Francis Barnard 
Margaret Barnard 
Tristram Barnard 
Levinah Beard 
Phebe Beeson 
Ann Bond 
Edward Bond 
Sarah Brazelton 
Sarah Brooks 
Ann Clasby 
Charles Clasby 
Barnabas Coffin 
Hannah Coffin 
Libni Coffin 
Lydia Coffin 
Mary Coffin 
Samuel Coffin 
Seth Coffin 
Mary Cook 
Thomas Cook 
Sarah Crues 
Thomas Elmore 
Latham Folger 
Matilda Folger 
Jonathan Gifford 
Unice Gifford 
Philip Ham 
Priscilla Ham 
Obadiah Harris 
Rebekah Harris 
Jonathan Harrold 
Mary Haworth 
Micajah Haworth 
Phebe Haworth 
Phebe Healy 
John Hiatt, Sr. 
Mary Hiatt 
Ruth Hinshaw 
John Hoggatt 
Joseph Hoggatt 
Phebe Hoggatt 
Ruth Hoggatt 
Elizabeth Howell 
Jonathan Howell 
Ann Huff 
Abner Hunt 
Judith Macy 
John Macy, Sr. 
Matthew Macy 
Phebe Marshall 
Charity Mendenhall 
Dinah Mendenhall 
Jane Mendenhall 
John Mendenhall 
Mary Mendenhall 
Moses Mendenhall 
Stephen Mendenhall 
Aaron Mills 
Amos Mills 
Henry Mills 
Reuben Mills 
Joseph Pattison 
Elizabeth Pike 
Nathan Pike 
Jane Rudduck 
John Rudduck, Jr. 
Sarah Rudduck 
Hezekiah Sanders 
Joel Sanders 
John Sanders 
John Sanders, Jr. 
Martha Sanders 
Susanna Sanders 
George Stalker 
Sarah Stalker 
Archelaus Stanly 
Jehu Stuart 
Sarah Stuart 
John Sweet 
John Talbot 
Mary Talbot 
Henry Thornbrugh 
Joseph Thornbrugh 
Rachel Thornbrugh 
John Unthank 
Manlove Wheeler 
Isaac Williams 
Deep River Meeting is located in the western part of Guilford County,about 12 miles from Greensboro. 
A midweek meeting was set up in 1753, and a preparative meetingestablished in 1758. Located in the same section and having itsbeginning only two years later, the history of Deep River is similarto that of New Garden. 
Both meeting enjoyed large growth through immigration from the Northduring the latter half of the eighteenth century, and both sufferedgreat losses by migration to the Northwest during the first half ofthe nineteenth century. Writing ohe strongest monthly meetings. Itsrecord of migration begins with 1811 and extends to 1860. As usual,they are all to Indiana except ten, which are divided betweenTennessee, Ohio and Illinois. Between 1811 and 1845 the movement wasquite uniform. The favorite objective point was the White WaterMeeting, Ind. Deep River, like New Garden, has had sufficient vitalityto withstand th 

Preparative meetings under Deep River Monthly Meeting included DeepRiver, Springfield, Muddy Creek, Deep Creek, Belews Creek, Gum Swampand Hitchcock. 
The following abstract of the records of the meeting has been compiledfrom one volume of birth, death and marriage records, five volumes ofmen«Ÿs minutes (1778-1890), and two volumes of women??Ÿs minutes(1778-1892). 

The Peace and Social Concerns of 
Wrightsborough Friends: 
Part III,  The Taint of Slavery 
George H. Cox, Jr. 

This is the third and final essay in a three-part series concerningthe Wrightsborough Monthly Meeting in Georgia. Wrightsborough was alarger Quaker township on the Georgia frontier west of Augusta. Itmaintained its identity as a Friends community from its chartering bythe British Colonial Government at Savannah in 1767 until a generalwithdrawal to the Northwest Territory of the United States whichculminated in 1807.  In this brief period of 40 years, the Society ofFriends wrote a small but important chapter in the social andpolitical history of Georgia. In relating to distinctive religiouscommunities including the Quakers, colonial Georgians learned lessonsin diversity of opinion on social issues, lessons which wouldunfortunately be forgotten after these communities left the state orwere assimilated. Gone was the appreciation for diversity. In itsplace was a more homogeneous value system which justified the extremesof plantation wealth and rural poverty which existed side by side inthe South where cotton was king. 
Three general issues subsume many of the specific peace and socialconcerns of the Wrightsborough Friends:  proper relations with thenative Americans who lived on the frontier, response to the outbreakand conduct of war during the American Revolution, and economic andreligious responses to the widespread introduction of slavery. Thisessay addresses the last of these issues, the taint of slavery whichfell upon the frontier following the American victory in theRevolutionary War. 
The founders of the Georgia colony had qualms about the institution ofslavery. From the settlement of the colon in 1733 onward, the Georgiatrustees voiced their concerns in political circles in England and inthe everyday settlement policies which they enacted through one oftheir number, James Edward Oglethorpe, who served as the administratorof the colony. Oglethorpe was himself an outspoken critic of thepractice of slavery being tolerated in the American colonies. "Slaveryis against the gospel, as well as the fundamental law of England. Werefused, as Trustees to make a law permitting such a horrid crime."1The trustees lobbied the Parliament to uphold their ban on theimportation of slaves into Georgia, and they encouraged groups opposedto slavery to settle in the colony.2  For example, the Salzburgers whoestablished Ebenezer west of Savannah and the Highland Scots who builtup Darien south of Savannah on the Atlantic coast were bothcommunities of anti-slavery colonists. The practical success of thesefree labor settlements would provide evidence for the trustees to usein justifying their appeals to keep slavery out of the Georgia colony. 
The trustees were forced to give up their complete prohibition ofslavery in Georgia in 1751, due largely to pressure from coastal riceplantation owners and an economic development faction of the businesscommunity in Savannah. In 1754, the relinquished control of the colonyaltogether. Royal governors appointed by the Crown would administerGeorgia thereafter, and their position on the slavery question was farless philosophical. In the Royal governors' view, the main objectionto slavery was the security threat which it represented during theperiod of continued Spanish destabilization of the colony. Once thatconcern was militarily resolved in 1763, they raised few objections tothe sharp influx of slaves and new slave-owners who immigrated fromSouth Carolina. By 1773, almost half of Georgia's population was blackslaves.3 
In contrast with the coastal areas, there was little slavery in thefrontier areas of Georgia. Instead, small family farmers raised foodcrops and tobacco. In fact, in the early 1760s, there were more freeblack farmers outside of Augusta than there were slaves in that ruralarea.4  Of course, there were always new families moving onto thefrontier, and these immigrants concerned Quakers and others who fearedthe establishment of slavery in the backcountry. In the five years1759 through 1763, 55 households moved into the upcountry parts of St.Paul's Parish. Only nine of these households, or 16 percent, ownedslaves. But in the next five years, 1764 through 1768, 63 familieslocated in that area, and 21 of them, or 33 percent, wereslaveholding. There was, moreover, reason to be vigilant. Yet evenwhere slavery was present, the numbers of captive blacks was small. Ofthe total 30 slave-holding households which came into rural St. Paul'sParish during the overall 10 year period 1759 through 1768, only fourowned 10 slaves or more. Most slaveholding families on the frontierhad only a couple of workers to help with the family farm. In thecommercial arena, some of the Augusta traders and even their Creek andCherokee trading partners owned slaves who worked in warehouses andtanneries, but the extent of the practice was very modest in frontierGeorgia in the 1760s. 
Once the Quaker Reserve was established in 1767, the Friends enjoyedan officially recognized right of approval for persons settling withintheir enormous township's boundaries. This should have restrictedslavery in the immediate area to those settlers whose land grantspredated the Quakers. Yet there is some evidence to suggest thatpractical accommodations were made in the case of otherwise attractivesettlers who wanted to come into the area. Persons with documentedties to the Society of Friends like Isaac Lowe and William Candlercame into the Wrightsborough Township with slaves. Lowe's wife was anactive Friend, and Candler and his wife held membership certificatesfrom a Virginia meeting. Both families produced the requiredcertification of Quaker association as part of the approval process,but neither seems to have lived under the discipline of the localmonthly meeting. One might term these individuals Friends in atechnical sense, but they need to be distinguished from persons activein the local monthly meeting. Perhaps they might be described as"peripheral Friends" as contrasted with "orthodox Friends."  The moreorthodox Friends certainly must have disapproved of this encroachmentof slave-holding into the community, but they could exert littlesocial control over peripheral Friends whose memberships were notfirmly vested in the local meeting. 
We can only speculate about why influential Friends within theWrightsborough Meeting seemed to have tolerated small scaleslave-holding. There may have been economic benefits which accruedfrom allowing peripheral Friends leeway in this use of slave labor. Itis also the case that Friends throughout the South only gradually cameto the realization that all accommodation to a slavery supportedeconomy was evil. Even when this realization was clear, the civilgovernments of the new American states raised barriers to abolition.Some attention to each of these considerations is warranted in oureffort to understand the struggle with slavery which ultimatelycontributed to the Quaker from Georgia. 
One possible economic explanation for the tolerance of slavery lies inthe area of public works. The settlers in St. Paul's Parish, aselsewhere in the colony, were responsible for the maintenance andrepair of public roads, fords, and bridges. Once the colonialgovernment had paid for the construction of a roadway -- possiblyunder arrangements with a South Carolina contractor would could useslave labor -- the local inhabitants had to maintain the road in goodorder.5  This duty was a considerable burden to small farmers whowould have to leave their crops and families to work on the roads. Ifa few area neighbors could assemble a gang of slave workers at thesite, the work could be expedited. Other public works offered asimilar prospect of time lost to civic endeavors. We know, forexample, that the royal government agreed to the construction of afort at Wrightsborough for the protection of the populace from Indianattack.6  We know that the contractor for this project used slavelabor because one of the black workers was killed by Indians duringthe construction. Moreover, the Wrightsborough Friends seemed todistinguish between personally owning slaves and benefiting from thelabor of the African workers. This distinction may have been one ofconvenience rather than a fine point of ethical analysis. 
The orthodox Friends who were actively involved with theWrightsborough Monthly Meeting tried to be more strict with "theirown." The story of Amos Stuart illustrates the discipline employed bythe meeting in such cases.7  In 1781, Amos Stuart, a member of themeeting, was accused of trying to buy a young black slave girl. Acommittee of the monthly meeting was directed to investigate thecharge, and they indeed found him to be in possession of the youngwoman. The monthly meeting ordered that Amos set the young woman freeat age 18 and that he prepare a paper promising to do that and returnit to the meeting. After some procrastination on Stuart's part, therepresentatives reported to the monthly meeting that they believed himunwilling to conform to the will of his Friends. A testimony was thenprepared against him, and he was provided a written copy which hemight contest by appearing before the monthly meeting. He did notrespond, and the meeting disowned him from being any longer a memberof Friends. 
This incident was not the first time that the Wrightsborough MonthlyMeeting had trouble with Amos Stuart. In 1780, he had confessed tobearing arms and had asked to be forgiven by his Friends. His behaviorwas part of a more general wave or worldliness that was affecting thecommunity by 1780-81, and many friends were disciplined for offensesranging from marriage out of unity and use of profane language toquarreling and fighting with one's neighbors. Much to the frustrationof the more orthodox Friends, misbehaving members would avoidcommittees sent out to meet with them and would even refuse to appearto answer formal complains prepared against them. The monthly meetingwas losing control over the population of Wrightsborough, especiallyits own young people. 
The loss of control and communities' general dissipation had long beenfeared by Friends. John Woolman had warned of the particular erosionof values accompanied by the institution of slavery. He observed that"...if the white people retain a resolution to prefer their outwardprospects of gain to all other considerations, and do not actconscientiously toward them [the slaves] as fellow creatures, Ibelieve that [the] burden will grow heavier and heavier, until timeschange in a way disagreeable to us."8  By placing economic gain beforeprinciples of human advancement, slave holders drifted away fromcareful attention to the Truth. Slavery was destructive of a wholesomefree-labor lifestyle and would ultimately lead to the dissolution ofthe work ethic and the attendant social order. A dim future lay aheadfor America if slavery continued; many Quakers shared a vision ofsocial destruction expressing God's wrath. These themes were kindledby John Woolman and spread by the travels of other ministering Friendsthroughout the continent. 
Zachariah Dicks -- who visited Georgia and South Carolina in 1803 --was particularly noted for his vivid portrayals of the imminentbloodshed of slave rebellions. 
During the year 1803 this minister made a visit to Wrightsboroughmonthly meeting in Georgia, an integral part of Bush River quarterlymeeting. He there told the Friends of a terrible internecine war notfar in the future, during which many men like those in the Apocalypsewould flee to the mountains and call on those mountains to hide them.With reference to the time of the fulfillment, he said the child wasthen born that would see it; thus intimating the time, not asimmediate, but not very far off.9There had been slave revolts inHaiti, and many slave owners were massacred in the uprisings. News ofthese events in the Caribbean served to document the case ofabolitionists like Dicks who foresaw a violent expression of God'swrath against the evils of slaveholding. It is important to note thatfear and dread of the black slave was probably one aspect of someFriends' avoidance of slavery. Many wanted their lands to be free ofblacks, while others may sincerely have wanted free slaves to liveamong them. Some evidence of the latter position is found in theefforts of former Wrightsborough Quakers to come back to the areaafter their emigration for the purpose bringing west freed blacks whowere in danger in Georgia.10 
Traveling ministers of the Society of Friends visited Wrightsboroughon a number of occasions. In fact, records of visits to the Georgiameeting by at least 20 ministers are extant. Several of thesetraveling ministers came to witness about the evils of slave-owningand other concerns such as alcohol consumption and social dissipation.Joshua Evans' observations of Wrightsborough in 1797 capture thefeeling of these visits. 
I believe the Lord hath a little remnant in these parts, who testifyagainst slavery, and are favoured to keep themselves clear. Yet itseems to me, that on account of the oppression of those held inbondage, a cloud of darkness hangs over the land.... Many negromasters attended [the meetings for worship], and some of them shedtears. But the prospect is gloomy concerning the growth of purereligion in the land of slavery. The monthly meeting being as afarewell season, I desired them to gather up the fragments, and letnothing be lost; for I did believe a time was coming that would trytheir foundations, when the winds and storms would beatvehemently.11Slavery polluted the people and the land where it wastolerated. The linkage between slavery as an economic institution andbroader social deterioration is voiced in Henry Hull's journal entriesfrom his 1800 visit to Wrightsborough. 
I set out for Georgia, crossed the Savannah river, and after ridingabout fifty miles, got to the house of our friend William Farmer. Thisbeing the time when the poor slaves are allowed liberty forfrolicking, the woods resounded with their songs, and with othernoises made by them and their oppressors, who appeared to want thatconsideration, which would have induced them to set a better example.If the day called Christmas is considered by professing Christians asa holy day, surely it ought not to be devoted to drunkenness and riot,whereby the kingdom of [the] antichrist is promoted.12The officialorgans of the denomination in the South slowly took up the cause ofabolition. North Carolina Yearly Meeting -- to which WrightsboroughMonthly Meeting belonged -- admonished member meetings to providereligious education for captive blacks. In 1768, the yearly meetingadvised against and trading in slaves, and they passed a 1770resolution reaffirming the position that "...all Friends be careful tobear a faithful Testimony against the Iniquitous Practice of ImportingNegroes."13  Yet Quaker organizations stopped short of advocating thetotal abolition of slavery. Some Friends did promote doing away withthe practice by freeing privately held slaves, but neither NorthCarolina nor Georgia law would allowed such an initiative.14  Evenindividual manumission was restricted; the law prescribed extremeconditions such as the approval of the legislature and removal fromthe domain of the freed person or the posting of a large bond for thefree person's good behavior.15  Other Quakers advocated the transferof ownership of slaves to each monthly meeting or a trustee, but thatoption was viewed by others as a further institutionalization ofslave-holding. Overall, a pattern emerged, especially after theRevolutionary War, that each step to facilitate emancipation wasfrustrated by a governmental step to counteract the freeing of slaves.Friends were effectively constrained from making general emancipationpractical, and they even had problems ridding their own denominationof the taint of slavery. 
At the same time, public sentiment concerning the Quakers and theiranti-slavery efforts hardened. There were numerous incidents broughtto the attention of the yearly meeting in which Friends were accusedof subverting the slave with talk of emancipation. "The minds of theslaves are not only corrupted and alienated from the Service of theirmasters in consequence of said conduct, but runaways are protected,harboured and encouraged by them."16  The southern meetings were understress from within and without. 
The messages of traveling ministers after 1799 turned more and moreinto appeals to withdraw to new lands in the west. Some Friendsthought of the migrations to the west as "foolish panic,"17  whileothers perceived it as the Quakers "not being disobedient to thevision opened before them."18  Borden Stanton wrote a letter toFriends in Wrightsborough in 1802 about his own decision to leave theSouth. 
I was concerned many times to weight the matter as in the balance ofthe sanctuary; til, at length, I considered that there was no prospectof our number being increased by convincement, on account of theoppression that abounded in the land. I also thought I saw in thelight, that the minds of the people generally were too much outward,so that were was no room in the inn of the heart for much religiousimpression; being filled with other guests.... Under a view of thesethings, I was made sensible, beyond doubting, that it was in theordering of wisdom for us to remove.19Free territories were opening upin the Midwest. In fact, Ohio would enter the Union in 1803 as thefirst state in which slavery was altogether illegal. The time had cometo leave Georgia. 
Georgia had run the whole gambit from the English discouragement ofslavery to the American commitment to it as an economic mainstay, allin the short span of 40 years. Cotton was quickly replacing tobacco asfarmers' cash crop, and the invention of the cotton gin made largescale plantations economical. The  Quakers, so welcome as free laborsettlers in 1767, were a nuisance in 1807. The anti-slavery posture ofQuaker ministers and local orthodox Friends were precarious. Formerlytoo friendly with the Indians and recently associated with Torypolitics, the thrice ostracized Quakers had three limited options:they could migrate, accommodate, or be silent.20 
Georgia culture was heading in one direction, and the Quaker reformswere heading in another, opposite direction. The economy was learningto take advantage of slave labor at the very time that the Society ofFriends was ridding itself of the institution. The values of the smallfarmer were giving way to those of the large plantation owner. Anacquisitive ethos was displacing the older, moralistic culture.Friends of that day were aware that the changing political, economicand social culture of Georgia was eclipsing interest in a disciplinedreligious life. In fact, the new majority culture was winning out inthe battle for the minds and hearts Quaker young people. Ohio offeredan opportunity to start again under conditions more favorable to thesustaining and growth of Friends. 
___________________ 
George Fox is the Clerk of the Ogeechee Friends Monthly Meeting(Southeastern Yearly Meeting) in Statesboro, Georgia. He is alsoAssociate Professor of Political Science at Georgia Southern College.Martha Franklin Daily assisted with the research for this project, andCrystal Glisson drew the period map showing the WrightsboroughTownship. 
_________________________________ 

1 Quoted in James Bowden, The History of the Society of Friends inAmerican (London: W. and F.G. Cash, 1854): 203. 
2 Betty Wood, Slavery in Colonial Georgia (Athens, Georgia: Universityof Georgia Press, 1984): 3,65. 
3 Ibid., 89. 
4 This observation and subsequent data are from "Petitions for Land,St. Paul's Parish" (abstracted from the Colonial Records of Georgia),Dorothy M. Jones, Ed., Wrightsborough/Wrightsboro, McDuffie County,Georgia (Thomson, Georgia: Wrightsborough Quaker Community Foundation,Inc. 1982): 5-16 (Typewritten). 
5 The general act upon which this practice was based was the 1755Public Roads Act passed by the Georgia Royal Assembly and approved bythen Royal Governor John Reynolds. Wrightsborough benefited from twoawards under the act, one road running to Augusta, and another linkingWrightsborough to Savannah. Both were authorized by Royal GovernorJames Wright. 
6 The ambivalence with which Friends received military or policeprotection from the goverment is discussed in Part I of this series,"Living with the Indians" (The Southern Friend, 10:1, Spring1988:11-12). 
7 The story is found in the Minutes of the Wrightsborough MonthlyMeeting, 1781 (Greensboro, North Carolina: Guilford College FriendsHistorical Collection): 53-54 (Microfilm). 
8 The Journal of John Woolman (Secaucus, New Jersey: The CitadelPress, 1961): 53-54. 
9 John Belton O'Neall, The Annals of Newberry (Baltimore, Maryland:Genealogical Publishing Coompany, Inc., 1974):330. 
10 In 1845, Richard Timberlake was appointed by West Elkton Meeting(Ohio) to go to McDuffie County (then Columbia County), Georgia andremove some freed blacks to Ohio.  William and Delilah Stubbs agreedto accompany him. In early 1846, he wrote back from Wrightsboro abouta mob spirit among the slave-holding element there. The rescue partyleft earlier than expected to avoid a confrontation and traveled nightand day to get back to the Midwest. 
11 "Joshua Evans' Journal," in John and Isaac Comly. eds., (FriendsMiscellany, v. 10 (Philadelphia, Pennsylvania: J. Richards Company,1839):156. 
12 Memoir of the Life and Religious Labours of Henry Hull(Philadelphia, Pennsylvania: Friends Bookstore, 1873): 123. 
13 J. William Frost, ed., The Quaker Origins of Antislavery (Norwood,Pennsylvania: Norwood Editions, 1980): 253. 
14 Horatio Marbury and William A. Crawford, A Digest of the Laws ofthe State of Georgia (Savannah, Georgia: Woolhopter and Stebbins,1802): 808. Frost, Quaker Origins:254. 
15 Stephen B. Weeks, Southern Quakers and Slavery:  A Study inInstitutional History (New York: Bergman Publishers, 1968 [firstpublished by the Johns Hopkins Press in 1896]): 219. 
16 North Carolina Standing Committee, Religious Society of Friends,"Minutes" (Greensboro, North Carolina, Guilford College of FriendsHistorical Collection) (Microfilm). 
17 John Belton O'Neall, The Annals of Newberry, 330. 
18 Harlow Lindley, "The Quakers of the Old Northwest," Proceedings ofthe Mississippi Valley Historical Association (1912):64. 
19 Quoted in John and Isaac Comly, eds., Friends Miscellany, v. 12(1839): 218. 
20 J. William Frost, "The Origins of the Quaker Crusades AgainstSlavery: A Review of Recent Literature,"Quaker History, 67:1 (Spring,1978): 54. 

1. Source: From Sanders Siftings, p.1 April 1997: "A SandersFamily--Northants (England) To Texas In 500 years; part III" by HowardKarl SandersJoel was a staunch Quaker, which is amply documentedbeginning in recorded Monthly Meetings in Nansemond County, Virginia.He is easily followed through North Carolina and finally into Georgia.His moves are prominent in Hinshaw's Quaker Records in Cane CreekMonthly Meeting, Chatham County, N.C., and ultimately, WrightsboroughTownship, Ga. An account from Cane Creek Monthly Meeting is asfollows: "Charity (with H) ROCF Nansemond NM." The date of that MM wasApril 4, 1762. Translated, that means Charity and Joel were receivedon a certificate from Nansemond Monthly Meeting. In the samereference, threre appears "Jan 7, 1775, Joel and fam GC" (grantedcertificate). This establishes that Joel was in Cane Creek prior toWrightsborough for thirteen years with his son Benjamin as then a partof his family. The first indication of Joel and his wife, Charity,arriving in Wrightsborough is on page 45 of Quaker Records in Georgia.Joel produced a certificate of good standing, as referenced above,from Cane Creek Monthly Meeting for himself, his wife and children "oftheir orderly lives and membership" date "7th of Ye 1st mo 1775" whichwas read and received. The meeting to which the certificate waspresented was held on May 6, 1775, and recorded in the same reference.This further establishes that Joel and Charity went from NansemondCounty, Va., (April 4, 1762) to Cane Creek, Chatham County, NorthCarolina, and on to Wrightsborough Township, Georgia (Jan 1, 1775).Subsequently, Charity died in Wrightsborough Township on Jan 23, 1782,and Joel died on Feb 2, 1782 

1742 or 1746: Joel and Charity moved to Cumberland Co., North Carolina 
1751, Oct. 7: The Quakers established the Cane Creek Monthly Meetingin Orange Co., North Carolina (in present day Alamance Co.). The firstsettlers arrived between 1745 and 1750, and by 1760, the area wasmoderately filled. The Oakley Baptist Church was built in 1751. ManyQuaker families moved to Indiana and other free states as soon as theywere opened to settlers. 
1752 circa this date: Joel and Charity Sanders moved to Orange Co.,NC, where they were among the first members of the Cane Creek MonthlyMeeting. 
1762: 3 Fourth Month: Entry in Cane Creek Monthly Meeting: CharitySanders (with husband) received on certificate from Nansemond MonthlyMeeting. 
The following were dismissed for marrying out of unity by the CaneCreek Monthly Meeting: Rebecca Farmer Sanders, Mary Sanders Phillips,Rachel Sanders Phillips, Sarah Sanders Caps, Miriam Sanders Hancock,Joel Sanders, Thomas Sanders, Ann Barnes, Lydia Sanders Wilson, andBenjamin Sanders. 
The following were dismissed from the Wrightborough Monthly Meeting:Elizabeth Sanders and John Sanders, Jr. 
1771: Chatham County was created from part of Orange County; which waseventually divided into present day Caswell, Person, Alamance, andOrange Cos. plus parts of Rockingham, Builford, Randolph, Lee, Wakeand Durham Cos. Chatham was named for the first Earl of Chatham,Williams, a defender of American rights in the British Parliament.Many Quaker children were recorded as being born in Orange Co. andwithout the families moving, younger children were born in Chatham Co. 
1773: Joel and Charity moved to Wrightborough, Georgia, where 24,000acres of land had been set aside for settlement by Quakers, mostlyfrom North Carolina and South Carolina. 
1775: Joel and family were granted a certificate to transfer from theCane Creek Monthly Meeting, NC, to the Wrightborough Monthly Meeting,Georgia. 
The Quakers suffered greatly during the Revolutionary War. As theirfaith forbade them to fight in a war, the Americans thought them to beBritish sympathizers and the British thought them to be Americansympathizers. Many left the movement. 
1782: 2 First Month, Savannah: The Wrightborough Meeting set a letterto the London Meeting which told of the War, the plundering, thekilling of cattle, stealing of wheat. The King's government atSavannah granted them an allowance of beef and rice. Among the signerswere Joel Sanders, Sr. 

SANDERS SEARCH-- In the search for parents of Joel Sander (1718-1782)many researchers have many theories 
1. After much research, Norman Sanders of Lima, Ohio, believes theparents to Joel were James Sanders (son to Richard Sanders and DeborahThurston) and Ann Holmes. It is a strong possibility. 
2. Many researchers believe the parents of Joel to be John Sanders andPriscilla Pritlow, however, that theory has been refuted by Quakerresearcher, Gwen Boyer Bjorkman, Bellevue, WA. 
3. Another theory suggests that Joel's parents were John Sanders (sonto William Sanders and Mary Hall) and Mary/Martha. 
4. There is the possibility that the John Sanders (son to WoodwardSaunders) was father to Joel Sanders. 
5. Steve Kellar of Carmel, IN, a descendant for Joel Sanders, Jr.,suggests that William Sanders and Mary Hall were parents to JoelSanders, Sr. 
6. Still other researchers say that Joel Sanders was from NantmealMonthly Meeting (Quaker) in Pennsylvania. Nantmeal was a Welshsettlement in northwest Chester County and named Radnorshire, avillage in Wales. A search of the Sanders/Saunders family in Nantmealnetted mention of a James Sanders and a Peter Sanders, who werementioned in the 1719 will of Elenor Fowke. The only possibility ofthe Sanders of Chester County Sanders could be the John Sanders, sonto William Sanders of London. If that John Sanders removed to theQuaker colony in Nansemond, VA, he could be the father to Joel. It isknown that Joel Sanders was a staunch Quaker as were many of theSanders families of Nansemond County, VA and Perquimans, NC. 
In 1708, a Richard Sanders removed from Nantmeal, Chester County, PAto Nansemond County, VA. 
In presenting their case, some suggest very early marriages, however,Quakers usually did not marry until their mid-twenties, or later, thusa teenage marriage was not usual for Quaker union. However, theQuakers did not reach the colonies until the 1650s, with John Sanders,in Nansemond County, VA being the first known Sanders who was aQuaker. 
Katherine Reynolds, a respected researcher, believed the origins ofJoel Sanders were in Caroline County, VA. Caroline was formed in 1727from part of King and Queen County, which was formed 1691 from NewKent County, which was formed in 1654 from James City County, one ofthe original shires. Thus the origins of Joel Sanders could be NewKent of James City Counties, which again points to the family ofWoodward Sanders. 

Issue: 
1. Miriam Sanders (1744-1827) 
Born 28 11m 1744 OS VA 
1806,9,11 rocf Bush River MM, SC at Miami MM, OH 
Died 30 5m 1827 Caesars Creek MM, Clinton Co., OH 
Unmarried. 

2. Benjamin Sanders 
Born 10 6m 1746 OS VA 
Will made 4 Mar 1822 Chatham Co., NC 6 
Married 19 5m 1768 Cane Creek MM., Orange Co., NC 
to Leah Smith of Cane Creek MM, Orange Co., NC 
Daughter of Thomas and Esther Smith 

3. John Sanders (1748- ) 
Born 1 2m 1748 OS VA 
7 4m 1787 gct Bush River MM, SC from Wrightsborough MM, GA. 
Reported married 6 1M 1776 out of unity at Wrightsborough MM, 
GA. 
to Massey (or Mary) Sims 7 
Daughter of Reuben Sims & Jemima Glenn 8 

4. Joel Sanders Jr. (1751-1819) 
Born 19 6m 1751 OS VA 
Died 18 9M 1819 
Buried Caesars Creek, Clinton Co., OH 
Married before 1778 
to Sarah Morgan 9 
Died 26 10M 1828 Caesars Creek, Clinton Co., OH 

5. Dempsey Sanders (1753- ) 
Born 19 3m 1753 VA 

6. Lydia Sanders (1753- ) 
Born 19 3m 1753 VA 
Disowned 2 10m 1790 marriage out of unity. 
? Married-1 Chris Wilson 10 
Married-2 about 1790 to John Scott 11 
[Lydia Scot (form Sanders) dis mou 2 10m 1790 at 
Wrightsborough MM] 12 

7. Hollowell Sanders (1755-1781) 
Born 21 3m 1755 VA 
Condemned by Wrightsborough MM for taking up arms in a warlike 
manner. 
Papers were prepared to disown him, but he died before they 
were read 
at a First Day Meeting. 
Died by 3 3m 1781 Wrightsborough MM. 13 14 
Married out of unity about Feb 1777 in Georgia 15 

8. Ferribee Sanders (1756- 
Born 15 9m 1756 VA 
Married about 1 3m 1783 Wrightsborough MM, Columbia Co., GA 16 
to Benjamin Cooper 
Born 13 10 m 176- (page torn) Wrightsborough MM, GA 
1786-12-2 from Wrightsborough MM, GA to Bush River MM, Newbury 
Co., SC. 
1787-1-17 rocf Wrightsborough MM at Bush River MM, Newbury 
Co., SC. on 
cert. dated 1786,12,2 
Benjamin preceded his father Isaac in moving to Bush River MM. 
by four 
months. 
1805-10-26 from Wrightsborough MM, GA to Lost Creek MM, 
Jefferson Co., 
TN. 
1807-7-25 from Lost Creek MM to Westbranch MM, Miami Co., OH. 
1808,8,28 rocf Lost Creek MM, TN at West Branch MM, OH 
[no further record found in the Quaker records] 

9. Thomas Sanders (1759- ) 
Born 18 Apr 1759 VA 
[probably the Thomas dis 2 7m 1787 at Wrightsborough MM, GA] 
Married 2 Apr 1796 17 
to Mary Robinson 
Granddaughter of Israel Robinson. 

10. Josiah Sanders (1761-1787) 
Born 13 3m 1761 VA 
Died 2 July 1787 
Married to Sarah Smith 18 

11. Abraham Sanders (1763-1817) 
Born 13 8M 1763 Cane Creek MM, Orange Co., NC. 
Died 1817 Warren Co., GA 
Married out of unity before 1792 19 
28 Mar 1791 Columbia Co., GA 
to Mary MORRIS 
Born 1761 Monmouth Co., NJ 
Died 1846 Warren Co,.GA 
Daughter of Job Morris & Mary Ansley 

12. Mordecai Sanders (1764-1802) 
Born 10 9M 1764 Cane Creek MM, Orange Co., NC. 
Died 28 July 1802 20 
Married circa 5 8m 1786 Wrightsborough, Columbia Co., GA 
to Margaret Thomas 21 
Died 28 July 1802 Wrightsborough, Columbia Co., GA 
Married-2 Ann ----- or married-2 1804 OH to Ceru Battin 

13. Sarah Sanders [1767-1802] 
Born 14 1M 1767 Cane Creek MM, Orange Co., NC. 
Died 17 Oct 1808 22 
Reported married 3 12m 1785 Wrightsborough MM, GA 
to John Galbreath (Gilbreath) of Bush River MM 23 
1786,6,3 John & Sarah gct Bush River MM, NC from 
Wrightsborough MM, 
GA. [certificate not recorded at Bush River MM, NC] 

Joel Sanders [my 7th great grandfather] is the earliest ancestor Icould find through Quaker Records.  He may have been born around 1718and died 2 February 1782 at Wrightsborough MM, Columbia/McDuffie Co.,Georgia.  According to these records he arrived from Cane Creek MM inSouth Carolina.. 
The only known wife was Charity Hollowell born about 1722 and diedbetween 23 and 27 January 1782 in Wrightsborough. 
Thirteen children have been found through Quaker records, and many ofthem are mentioned in the Wrightsborough minutes.  Joel produced acertificate from the Cane Creek MM for himself "Wife and Children"dated 7th day of the 1st month 1775.  The only thing not mentioned inthese minutes, is the Sanders family nationality. 
In the late 1800s, Sibby (Rich) Burnside applied for CherokeeCitizenship from her home in Muscatine Co., Iowa.  In her applicationshe states that she was the child of Rebecca (Sanders) Rich daughterof William Sanders a half breed born on the Cherokee Reservation inGeorgia. 
She goes further to state that William was the son of Joel Sandersborn on a Cherokee Reservation east of the Mississippi River.  Williamwas also the son of one Sarah Morgan a half breed born on CherokeeReservation east of the Mississippi River.  It boggles my mind as tohow there could be so many "half-breeds", someone had to be fullblooded Cherokee.  And just exactly where were they born? 
The Wrightsborough Quaker records lists William Sanders as being bornthere, and in 1776, Joel Sanders produced a few lines condemning hismarriage proving that he and wife were at the settlement beforeWilliam was born.  In 1786 he is asking that his two children Williamand Barbara be given full right of membership and they were "takenunder Friends care which Friends finds freedom in and receives theminto membership accordingly." 
By Joel having to condemn his "outgoings in marriage" would suggestthat he did not marry a woman of the Quaker faith, and she could verywell have been Cherokee, or just a Baptist or other denomination.  TheQuaker records never state why the marriage had to be condemned. 
The only explanation would be that Joel Sanders, Jr. traveled to theQuaker Meetings from his home near or at the Cherokee Reservation,which was some distance away at that time.  Another mystery, is athird child of Joel and Sarah (Morgan) Sanders, who was mentioned in aletter dated 9 January 1782, stating that Joel Saunders Sr. with wifeand 6 children, and Joel Saunders Jr. with wife and three children,were listed as living in Savannah, Chatham Co., Georgia.





TIMELINE 
1742 or 1746: Joel and Charity moved to Bladen Co (later becameCumberland Co. in 1754), North Carolina 

1743: Joel and Charity married in Perquimans, North Carolina, USA 

28 Nov 1744; Daughter Miriam born in New Hanover Co, NC (New Hanoverhas been closely aligned with Bladen County since 1734) 

10 Jun 1746: Son Benjamin born in New Hanover Co, NC 

1 Feb 1747: Son John born in New Hanover Co, NC 

19 Jun 1751: Son Joel born in New Hanover Co, NC 

7 Oct 1751: The Quakers established the Cane Creek Monthly Meeting inOrange Co., North Carolina (in present day Alamance Co.). The firstsettlers arrived between 1745 and 1750, and by 1760, the area wasmoderately filled. The Oakley Baptist Church was built in 1751. ManyQuaker families moved to Indiana and other free states as soon as theywere opened to settlers. 

1752 circa this date: Joel and Charity Sanders moved to Orange Co.,NC, where they were among the first members of the Cane Creek MonthlyMeeting. 

9 Mar 1753: Daughter Lydia and son Dempsey Scutchens born in OrangeCo, NC 

21 Mar 1755: Daughter Hollowell born Orange Co, NC 

15 Sep 1756: Daughter Ferribee born Orange Co, NC 

18 Apr 1759: Son Thomas born Orange Co, NC 

13 Mar 1761: Son Josiah born Orange Co, NC 

1762: 3 Fourth Month: Entry in Cane Creek Monthly Meeting: CharitySanders (with husband) received on certificate from Nansemond MonthlyMeeting. 
The following were dismissed for marrying out of unity by the CaneCreek Monthly Meeting: Rebecca Farmer Sanders, Mary Sanders Phillips,Rachel Sanders Phillips, Sarah Sanders Caps, Miriam Sanders Hancock,Joel Sanders, Thomas Sanders, Ann Barnes, Lydia Sanders Wilson, andBenjamin Sanders. 
The following were dismissed from the Wrightborough Monthly Meeting:Elizabeth Sanders and John Sanders, Jr. 

13 Aug 1763: Son Abraham born in Orange Co., NC 

10 Sep 1764: Son Mordecai born in Orange Co., NC 

14 Jan 1767: Daughter Sarah born in Orange Co., NC 

Aft 1767: Wrightsboro MM list of family/children’s birth dates 

1771: Chatham County was created from part of Orange County; which waseventually divided into present day Caswell, Person, Alamance, andOrange Cos. plus parts of Rockingham, Builford, Randolph, Lee, Wakeand Durham Cos. Chatham was named for the first Earl of Chatham,Williams, a defender of American rights in the British Parliament.Many Quaker children were recorded as being born in Orange Co. andwithout the families moving, younger children were born in Chatham Co. 

1773: Joel and Charity moved to Wrightsboro, McDuffie, Georgia, where24,000 acres of land had been set aside for settlement by Quakers,mostly from North Carolina and South Carolina. 

7 Jan 1775: Joel and family were granted a certificate to transferfrom the Cane Creek Monthly Meeting, NC, to the Wrightborough MonthlyMeeting, Georgia. 
The Quakers suffered greatly during the Revolutionary War. As theirfaith forbade them to fight in a war, the Americans thought them to beBritish sympathizers and the British thought them to be Americansympathizers. Many left the movement. 

6 May 1775: Certificate presented at Cane Creek MM, Chatham Co, NC 

8 Aug 1778: Deep River MM, Guilford, NC indicates that Joel was anoriginal member of MM. 

1782: 2 First Month, Savannah: The Wrightborough Meeting sent a letterto the London Meeting which told of the War, the plundering, thekilling of cattle, stealing of wheat. The King's government atSavannah granted them an allowance of beef and rice. Among the signerswere Joel Sanders, Sr. 

23 Jan 1782: Charity died in Wrightsborough Township, McDuffie Co, GA. 

2 Feb 1782: Joel died in Wrightsborough Township, McDuffie Co, GA. 

SOURCE: Although no marriage record of Charity and Joel has beenfound, they were married prior to 1758 when her mother's will waswritten. One of the witnesses to the will was Sarah LASHER or LASKER.One of the neighbors of Joel Sanders and Absalom Hollowell in BertieCo., NC was Jacob LASKER. The will of Sarah Hollowell was not recordedin Norfolk Co., VA, but appeared in the records. It is possible thatthe copy of the will was used to prove heirship, because Joel andAbsalom were in Bertie Co., NC in 1758. 

North Carolina. To all People to whom these presents Shall comeGreeting in our Lord God Everlasting Know yee that I Edward Outlaw ofthe precinct of Bertie County planter for and in consideration of theSum of Two hundred & fifty four Pounds Current money of this provinceto me in hand paid before the Ensealing and Delivery hereof by ThomasHollowell of Northampton County planter the receipt whereof I Dohereby acknowledge have given, granted, Bargained, Sold, Alliened,Enfeoffed, Released, Conveyed, and Confirmed and by these presents Doefully freely Clearly and Absolutely give, grant, Bargain, Sell,Allign, Enfeoff Release Convey and Confirm unto him the said ThomasHollowell his heirs and assigns forever all that my Certain Plantation& Tract of Land that my Father gave me Scituate Lying and being inBertie County aforesd. on the South West Side of the Flatt SwampBeginning at a pine in the Flatt Swamp then South to a white Oak acorner tree of Joel Sanders thence Along A Line of New Markt trees toa Black Oak Another of the said Sanders' Corners thence Along the OldLine to the Flat Swamp So up the Flatt Swamp to the first Station,Containing by Estimation Three Hundred & Twenty Acres be the Same moreor Less Together with all and Singular the Woods underwoods waters andWater Courses and all and Singular the appurtces to the saidplantation and tract of Land belonging To Have & to Hold the saidplantation and tract of Land with all the appurtces thereuntobelonging or in any wise appertaining unto him the said ThomasHollowell his heirs and assigns forever to his and their only Sole usebenefit and behoof forever and I the said Edward Outlaw at the time ofthe Ensealing and Delivery here of Do Avouch my Self to be the trueSole and Lawfull Owner of the said prebargained and Sold Land andpremises & apputces and that the said Land is freely and ClearlyAcquitted Exonerated and Discharged of and from all and all manner ofIncumbrances of what Nature and kind soever and I the Said Edwd.Outlaw Do Covenant and agree for my Self my heirs Exrs. and Admrs. towarrant and forever Defend the said plantation and tract of Land withthe premises & appurtces there unto belonging & appertaining unto himthe said Thos. Hollowell his heirs and assigns forever against theLawfull Claims and Demands of all Persons whatsoever Claiming anyRight title or Interest there unto or to any part or parcell thereof.In Witness whereof I the said Edwd. Outlaw have hereunto Set my handand Seal this Twenty fourth Day of Jany. Anno. Dom. 1742. Edwd. Outlawand Seal. Signed Seald & Delivered in the presence of us. Test: Wm.Goodwin, Joel Sanders. The above Deed of Sale was proved in Open Courtby the Solemn affirmation of Joel Sanders an Evidence thereto and onmotion Ordd. to be Registered. (Bertie Co., Deed Book F, pp. 555-557). 

Matthias Brickell of Bertie Co. to Robert Watson Gent of same. 1 Mar.1758. 20 pounds VA. 250 acres which had been a patent to John Elks 20Apr. 1715, on south side of Flatt Swamp, joining Absalom Hollawell,Joel Sanders. Wit: John Brickell. Oct Ct. 1758. Bertie Co. Deed BookI, p. 142. (Dr. Stephen E. Bradley, Jr., The Deeds of Bertie County,North Carolina 1757-1772, p. 9). 

Charity Clarke Hollowell was born ABT 1722 in Norfolk, Dominion andColony of Virginia, and died 23 JAN 1782 in Wrightsborough, ColumbiaCounty, GA. She was the daughter of 26. Thomas Hollowell and 27. SarahScutchins. 

The following is from research done by Joyce Ayers, Thousand Oaks, CA: 
On August 11, 1900, "The Weekly Symposium" of Selmer, TN, published anarticle saying that Joel married a Miss Clark. The information wasgiven by a grandson of McNairy Co., TN. Other sources suggest that hersurname may have been Copeland or Clarke, however the will of SarahScutchins Hollowell suggested otherwise. 

Notes for JOHN SANDERS: 
A John Sanders with wife Mary and children Margery, Charity, Benjaminand Prudence were granted a certificate to Bush River Monthly Meeting,South Carolina. 
Appears in Ashe, NC 1850 Federal Census Index 
John Saunders, age 2 p. 256a line 4, born in NC 
06 January 1766, Wrightsborough Monthly Meeting, Georgia