Quaker Families of Louisa County, Virginia – Johnson and Moorman

A posting at www.louisacounty.com:

“The Green Springs National Historic Landmark District contains 14,000 acres of fertile agricultural land and more than 250 original eighteenth and nineteenth century homes, barns and other outbuildings. Bounded by Route 15 and Route 22 in the western end of the county, the area is six and one-half miles long, four and one-half miles wide. There was an early Quaker settlement in the 1720’s on Camp Creek. Soon after, several families moved up from Hanover county, established major farms, and, over succeeding generations, intermarried, adding farmhouses and manors through the mid-1860’s. A drive through Green Springs today reveals pastoral vistas and “an assemblage of rural architecture that is unique in Virginia,” according to the Virginia Landmarks Commission.”

An excerpt from a research article posted by Jim Hall of Columbus, Ohio at jgoins.com/moorefamily.htm


The river systems of Louisa and Hanover Counties

By 1719, and probably much earlier, the Quakers had established a place of public worship at Cedar Creek in, later, Hanover County.  As families continued moving north west following the James, Pamunkey and other rivers it became difficult to attend the Monthly Meeting (MM) on Cedar Creek.  Several local families, the Moormans, Clarks and Johnsons were Quakers and, about 1744, established a Camp Creek Monthly Meeting (MM) on Camp Creek in Louisa County.

Key parishes in the Louisa County area

Often, for convenience, people would attend or join the Quaker Church when a monthly meeting was established in their neighborhood. They had the choice of worshipping close to home at the Quaker MM or traveling many miles round trip to the next closest church.  We do not know if John Moore’s parents were Quakers but we do know that John was a Quaker prior to 12 November 1744, because John was disowned at the first Camp Creek Monthly Meeting.  The record does not say why John was disowned and there is no mention of a Moore family in the earlier surviving Cedar Creek records.

Camp Creek is first mentioned in the Cedar Creek Monthly Meeting books in September, 1744, and Charles Moorman and his son, Thomas, were named overseers.  The Moormans lived on or near Camp Creek in Louisa.  Camp Creek MM was under the care of Cedar Creek and the monthly meetings would rotate between the two locations.  Early Camp Creek had no meeting house so the meetings were held at member’s houses or on member’s land.  Very often the same event was entered into both the Cedar Creek and Camp Creek records since the church membership for the two locations was the same.

The following quotation is from Edward Haley’s The Haleys and Related Families, Section I: Louisa County Quakers, from the website, www.crhailey/tripod.com :

In 1739 there was a mass movement of Quakers into the County of Caroline. Thomas and John Pleasants were among the leaders of these Quakers, even though they probably never lived in Caroline. There were more Quakers in Caroline than in any other part of the Colony of Virginia. They did not confine themselves to this county but spilled over into the surrounding counties of Hanover, Spotsylvania and Louisa. They were a kind and gentle people and were opposed to slavery. They established Meetings throughout this area.

In the era in which we are living, it may be difficult to imagine why such people were persecuted; but it must be remembered that at that time we had one Established Church, and it was supported by taxation from all the people. Any movement of dissenting beliefs would affect the status quo.

It was not in the interest of the ministers of the Established Church to see these group becoming organized. However, in many cases they were overlooked by the ministers of the Church, as they were not too numerous.

As they increased in numbers, some of the more zealous ministers, becoming alarmed, took measures to suppress them. This was especially true in the County of Louisa where the resident minister took court action against some of the leaders of the Quakers, causing them to disperse.

The years 1754-55 and ’56 were years of a terrible drought in the Caroline-Louisa section of Virginia. Too, the French and Indian War was in progress. Many Quakers at this time, due to these causes and to more strict regulations against them, moved away from this section to make homes in Bedford County and Southwest Virginia, with many going on into North Carolina.

As they penetrated the frontier, getting away from the more settled portions of the State, they found the Established Church with less influence, and they were allowed more freedom in their worship. Especially was this true in the Colony of North Carolina, where in some areas the majority of the population were Quakers.

Some of those going into the Bedford and Southwest Virginia area met with resistance from the Indians to such an extent that they were forced to give up their homes. Meeting Houses were abandoned, and they retreated eastward or went to the South ? to North and South Carolina.

Only one of their early Meeting Houses in this area remains today in mute testimony to these good and kind pioneer settlers. This stone building stands on the southern edge of the City of Lynchburg.

No longer are Quakers to be found in Caroline, Hanover, Louisa and Southwest Virginia. They flourished for a while, but gave away to the various denominations which sprang up just prior to, and following, the American Revolution.

During this time the population seemed bent on ridding themselves of all things English, including the Established Church, and the rise of the Baptists, Methodists, Presbyterians, etc. took control of the religious minds of the people.

Some of the early Meeting Houses, or places of worship, in this section of Virginia for the people called Quakers were:

Cedar Creek Meeting, established in 1721 in Hanover County, near the junction of the North and South Anna Rivers. This Meeting could have been attended by communicants living in nearby Louisa, Caroline and King William, as well as Hanover.

In 1730 Fork Creek Meeting was established in Louisa, south of the South Anna River, and near the county lines of Goochland and Fluvanna. This Meeting, or Church, was within traveling distance for the early settlers of Fluvanna, Goochland, and Louisa.

In 1739 Cedar Creek Meeting was established in Caroline and could have served settlers in Louisa, Hanover and Spottsylvania.

In 1744 Camp Creek Meeting was established in Louisa, south of the South Anna River and near the Fluvanna and Albemarle County line. Settlers from the counties of Fluvanna and Albemarle, as well as Louisa, could have attended this Meeting. The site of the Camp Creek Meeting has been pointed out to the writer, but there are no visible signs that a building ever stood there.

The Church stood on highway No. 613 between Trevillians and Zion Crossroads, and near Poindexter Post Office, and thus near the crossing of the north-south and east-west highways. This Meeting, standing in the famous Green Springs Area, was established largely through the efforts of the Haley family, landowners of the area, who had pushed westward from some of the earlier Meetings, especially Fork Creek Meeting.

Camp Creek Meeting did not long survive as the Haleys, the leaders of the Meeting, left the area, moving west or south. Camp Creek was discontinued in 1753, with its members joining the Cedar Creek Meeting. Camp Creek and Cedar Creek Meetings should, therefore, be treated as one. The discontinuance of this little Meeting place shows the power of the State in controlling the minds of the people.


Elizabeth Terrell  (alternately Tyrrell?) 173 -1773 marries Zachariah Moorman on 12 May 1755 at Cedar Creek monthly meeting.

[ftdna’s “family finder” has identified Zachariah and Elizabeth Moorman’s descendant Norma Polanco as a cousin.)

According to WikiTree, Zachariah Moorman was born April 2 1732 in Hanover County, Virginia, the son of Thomas Moorman and Rachel (Clark) Moorman. He died January 15 17

Zachariah was the brother of Mary Bolling (Moorman) Johnson, Clark Terrll Moorman, Charles Moorman, Micajah Moorman, Rachel Clark (Moorman) Goggin, Elizabth Moorman, Thomas Moorman, Mildred (Moorman) Johnson, Achilles Herman Moorman, Andrew Moorman, Pleasant Moorman, Charles Clark Moorman and Agnes (Moorman) Johnson.

According to WikiTree, Elizabeth Moorman is the daughter of Henry Terrell and Anne (Chiles) Terrell. She is the sister of Henry Terrell, Thomas Terrell, Anne (Terrell) Lynch, and half-siblings Ursula (Terrell) Raglan, Charles Terrell, Judith (Terrell) Tyler, Abigail (Terrell) Durrett, George Terrell and Tarleton Terrell.

Zachariah married Elizabeth Johnson on December 31 1773 in Louisa County, Virginia. He was the fathr of Anna (Moorman) Candler, Mary Moorman, Mildred (Moorman) Johnson), Henry Zachariah Moorman, Rachel Moorman, Agatha (Moorman) Johnson, Thomas Moorman, Samuel Moorman, Zachariah William Mooroman and Lucy Moorman.


From the National Park Service’s website:

Friend John Woolman Visits the Camp Creek Settlement, 1757

[A Journal of the Life, Gospel Labours, and Christian Experiences of that Faithful Minister of Jesus Christ, John Woolman… (London, 1847), pp. 43-45:]

…we came amongst Friends at Cedar Creek in Virginia, on the 12th [of the 5th month]; and the next day, rode, in company with several Friends, a day’s journey to Camp Creek. As I was riding along in the morning, my mind was deeply affected in a sense I had of the want of divine aid to support me…in uncommon distress of mind, I cried in secret to the Most High, “O Lord! be merciful, I beseech thee, to thy poor afflicted creature.” After some time, I felt inward relief; and soon after, a Friend in [the] company began to talk in support of the slave-trade, and said, the negroes were understood to be the offspring of Cain, their blackness being the mark which God set upon him, after he murdered Abel his brother; that it was the deign of Providence they would be slaves, as a condition proper to the race of so wicked a man as Cain was. Then another [in the company] spake in support of what had been said. To all which I replied in substance as follows: that Noah and his family were all who survived the flood, according to scripture; and as Noah was of Seth’s race, the family of Cain was wholly destroyed. One of them [in the company] said, that after the flood Ham went to the land of Nod and took a wife; that Nod was a land far distant, inhabited by Cain’s race, and that the flood did not reach it; and as Ham was sentenced to be a servant of servants to his brethren, these two families being thus joined, were undoubtedly fit only for slaves. I replied, the flood was a judgment upon the world for their abominations; and it was granted that Cain’s stock was the most wicket, and therefore unreasonable to suppose that they were spared. As to Ham’s going to the land of Nod for a wife, no time being fixed, Nod might be inhabited by some of Noah’s family, before Ham married a second time; moreover the text saith, “That all flesh died that moved upon the earth.”—Gen. vii. 21. I further reminded them how the prophets repeatedly declare, “that the son shall not suffer for the iniquity of the father: But every one be answerable for his own sins.” I was troubled to perceive the darkness of their [the company’s] imaginations; and in some pressure of spirit [I] said, the love of ease and gain are the motives in general of keeping slaves, and men are wont to take hold of weak arguments to support a cause which is unreasonable. I have no interest on either side, save only the interest which I desire to have in the truth. I believe liberty is their [enslaved people’s] right, and as I see they are not only deprived of it, but treated in other respects with inhumanity in many places, I believe He, who is a refuge for the oppressed, will, in his own time, plead their cause; and happy will it be for such as walk in uprightness before Him. And thus our conversations ended.

14th of Fifth Month.—I was this day at Camp Creek Monthly Meeting, and then rode to the mountains up James’ River, and had a meeting at a Friend’s house; in both [Camp Creek and the Friend’s house] which I felt sorrow of heart, and my tears were poured out before the Lord, who was pleased to afford a degree of strength, by which way was opened to clear my mind amongst Friends in those places. From then I went to Fork Creek, and so to Cedar Creek again….

[Relevant Component(s), National Park Service Thematic Framework: Creating Social Institutions and Movements–Religious Institutions; Peopling Places–Community and Neighborhood]

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