Walter Plecker: Master of Documentary Genocide

Documentary Genocide: Families Surnames on Racial Hit List
By Peter Hardin, Times-Dispatch Washington Correspondent Sunday,March 5, 2000

Long before the Indian woman gave birth to a baby boy, Virginia branded him with a race other than his own.

The young Monacan Indian mother delivered her son at Lynchburg General Hospital in 1971. Proud of her Indian heritage, the woman was dismayed when hospital officials designated him as black on his birth certificate. They threatened to bar his discharge unless she acquiesced. The original orders came from Richmond generations ago.

Virginia’s former longtime registrar of the Bureau of Vital Statistics, Dr. Walter Ashby Plecker, believed there were no real native-born Indians in Virginia and anybody claiming to be Indian had a mix of black blood.

In aggressively policing the color line, he classified “pseudo-Indians” as black and even issued in 1943 a hit list of surnames belonging to “mongrel” or mixed-blood families suspected of having Negro ancestry who must not be allowed to pass as Indian or white.

With hateful language, he denounced their tactics.

” . . . Like rats when you are not watching, [they] have been `sneaking’ in their birth certificates through their own midwives, giving either Indian or white racial classification,” Plecker wrote.
Twenty-eight years later, the Monacan mother’s surname still was on Plecker’s list. She argued forcefully with hospital officials. She lost.

Today, the woman’s eyes reveal her lingering pain. She consulted with civil rights lawyers and eventually won a correction on her son’s birth certificate.

“I don’t think the prejudice will ever stop,” said the woman, who agreed to talk to a reporter only on condition of anonymity.

She waged a personal battle in modern times against the bitter legacy of Plecker, who ran the bureau from 1912 to 1946. A racial supremacist, Plecker and his influential allies helped shape one of the darkest chapters of Virginia’s history. It was an epoch of Virginia-sponsored racism.

A physician born just before the Civil War, Plecker embraced the now-discredited eugenics movement as a scientific rationale for preserving Caucasian racial purity. He saw only two races, Caucasian and non-Caucasian, and staunchly opposed their “amalgamation.”

After helping win passage in 1924 of a strict race classification and anti-miscegenation law called the Racial Integrity Act, Plecker engaged in a zealous campaign to prevent what he considered “destruction of the white or higher civilization.”

When he perceived Indians as threats to enforcing the color line, he used the tools of his office to endeavor to crush them and deny their existence.

Many Western tribes experienced government neglect during the 20th century, but the Virginia story was different: The Indians were consciously targeted for mistreatment.

Plecker changed racial labels on vital records to classify Indians as “colored,” investigated the pedigrees of racially “suspect” citizens, and provided information to block or annul interracial marriages with whites. He testified against Indians who challenged the law.

Virginia’s Indians refused to die out, although untold numbers moved away or assumed a low profile.
Now, eight surviving tribes recognized by Virginia in the 1980s are preparing to seek sovereign status from the U.S. government through an act of Congress. About 3,000 of the 15,000 Indians counted in Virginia in the 1990 census were indigenous to the state, experts say.

As they bid for federal recognition, more Indian leaders are talking openly about the injustice of Plecker’s era. They gave a copy of his 1943 “hit list” to Virginia members of Congress along with other data in support of their bid.

Modern scholars have studied Plecker and the racial integrity era. Their findings contributed to this article. Yet he’s not widely known today.

“It’s an untold story,” said Oliver Perry, chief emeritus of the Nansemond Tribe.

“It’s not that we’re trying to dig him up and re-inter him again,” said Gene Adkins, assistant chief of the Eastern Chickahominy Tribe.

“We want people to know that he did damage the Indian population here in the state. And it’s taken us years, even up to now, to try to get out from under what he did. It’s a sad situation, really sad.”
Said Chief William P. Miles of the Pamunkey Tribe: “He came very close to committing statistical genocide on Native Americans in Virginia.”

Chief G. Anne Richardson of the Rappahannock Tribe spoke bluntly: “Devastation. Holocaust. Genocide."

“Those are the words I would use to describe what he did to us,” she said. “It was obvious his goal was the demise of all Native Americans in Virginia. . . . We were not allowed to be who we are in our own country, by officials in the government.”

For people of Indian heritage, Plecker’s name “brings to mind a feeling that a Jew would have for the name of Hitler,” said Russell E. Booker Jr., Virginia registrar from 1982 to 1995. That view “certainly is justified.”

Indeed, one of Plecker’s most chilling letters mentioned Adolf Hitler - and not unfavorably.
“Our own indexed birth and marriage records showing race reach back to 1853,” Plecker wrote U.S. Commissioner of Indian Affairs John Collier in 1943. “Such a study has probably never been made before.

“Your staff member is probably correct in his surmise that Hitler’s genealogical study of the Jews is not more complete.”

Plecker also used haunting rhetoric in publishing a brochure on “Virginia’s Vanished Race” a month before his death in 1947. He asked, “Is the integrity of the master race, with our Indians as a demonstration, also to pass by the mongrelizations route?”

Confronting an Era

On wooded Bear Mountain, miles up a country road outside Amherst, a visitor finds more evidence of the new willingness to confront Plecker’s era head-on.

It’s the historical center of the Monacan Indian Nation. A one-room log schoolhouse dating to the 1870s is standing. Also there are a simple white church and a small ancestral museum with a new sign proclaiming “History Preserved is Knowledge Gained.”

Tribal activist and researcher Diane Shields digs into her files and pulls out for a visitor a dozen manila folders with photocopies of Plecker’s letters covering two decades.

The Monacans acknowledge the stigma and pain, the second-class status, the lack of economic opportunity and the inferior education inflicted upon them and other Virginia tribes.

Indian children were relegated to substandard “colored” schools. Their parents, wanting to keep an Indian identity, often declined to send them there. Some tribal children studied in lower grades at reservation schools or church-sponsored schools like the one at Bear Mountain.

Even in this history of oppression, some Monacans have found a value: a common identity.
“It’s a horrible thing, what he did to the Indian people,” Shields said of Plecker. “But you know what? It gives me a sense of belonging - because I’m grouped with my own people.

“It kind of backfired with Plecker. He pushed the Indian people closer and gave us an identity.”
Her brother, Johnny Johns, is a tribal leader and electrical technician. He’s 51. Enrolled at Lynchburg College at midlife, he’s been learning about the eugenics movement. Johns, whose surname was on Plecker’s “hit list,” regards him in two ways.

First, there’s “the horror, the terror.” Yet he believes Plecker “did us a favor, because the list of [Indian] names is there. We know who we are. It’s a two-edged sword, a duality.”
Monacan Chief Kenneth Branham, 47, remembers shunning by whites when Indian children were first allowed into public elementary school in the 1960s. School bus drivers sometimes refused to transport them.

Plecker was cruel, Branham believes. But “he kind of drew us together. We were a tightknit group, because there was nobody else we could associate with.”

His tribe, which has grown dramatically in recent years to about 1,100 enrolled members, is using federal grant money to document its history. The Monacans are making their comeback with people like Shields and Johns, who were drawn back from beyond Virginia to their family and tribal roots, the place they now call home.

Among them is Indian activist Mary B. Wade, who learned only in the late 1980s about her Monacan heritage from an uncle in Maryland. Now she’s secretary of the Virginia Council on Indians, a state government advisory panel.

The Monacan tribe owns more than 100 acres on and near Bear Mountain and dreams of buying hundreds more, developing a retirement home and a day-care center.

These Amherst Indians won recognition from the General Assembly in 1989, five years after Lynchburg pediatrician Peter Houck laid out a Monacan genealogy for what was once called a lost tribe. Houck detailed his findings in a book, and the recognition has contributed to a spirit of resurgence among the Monacans.

Indian people of Amherst and adjoining Rockbridge counties were a special target of Plecker.
He wrote in a 1925 letter, “The Amherst-Rockbridge group of about 800 similar people are giving us the most trouble, through actual numbers and persistent claims of being Indians. Some well-meaning church workers have established an `Indian Mission’ around which they rally.”

Across the state in eastern Virginia, home for tribes that once made up the Powhatan Confederation, Plecker evokes diverse reactions from Indian leaders.
 
“He was just determined to get rid of us,” said Chief A. Leonard Adkins, 73, of the Chickahominy Tribe. “It was hard to believe that a man could do what he did and get away with it.”

A Chickahominy midwife was threatened by with imprisonment by Plecker if she didn’t stop putting `Indian’ on birth records, Adkins said. She decided to stop her midwifery rather than buckle under to him or risk a prison term.

During Plecker’s era, a number of Indians didn’t admit to their cultural heritage or pass down traditions to their children. It was easier for many to adapt to white society, said Chief Barry Bass of the Nansemond Tribe.

“There’s probably a lot who have gone to their grave who still didn’t admit they were Indian. That’s where it hurt,” said Bass, the acting chairman of the Virginia Council on Indians.

Plecker wrote in a 1924 state-published pamphlet, “Eugenics in Relation to the New Family,” that there were no true Indians in Virginia who didn’t have some black blood. He later refined this to apply to “native-born people in Virginia calling themselves Indians.”

His 1943 letter alluding to “rats . . . `sneaking’ in their birth certificates” claimed that mixed-blood groups were intent above all on “escaping negro status and securing recognition as white, with the resulting privilege of attending white schools and ultimately attaining the climax of their ambitions, marrying into the white race.”

Plecker misunderstood the Indians’ culture, said Dr. Helen C. Rountree, an anthropoligist and Virginia Indian expert recently retired from Old Dominion University. Those whom she studied in eastern Virginia believed that if they married a white, the children would be Indians, Rountree wrote in her book, “Pocahontas’s People.”

These Indians did not want to be “white,” she wrote, although they wanted access to the better facilities available to whites and the freedom to marry whites to avoid inbreeding.

In drawing his conclusions, Plecker relied heavily on old birth and death records that indicated only whether an individual was white or nonwhite, said former registrar Booker.

“There was no place to register `Indian.’ Nonwhite was later taken to mean black, by Plecker and by the Racial Integrity Act,” Booker said.

To Booker, the racial integrity era amounted to what today would be called “ethnic cleansing.” Or “documentary genocide.”

“He was convinced he was one of the chosen,” Booker said of Plecker. “He was the original martinet.”

The Plecker Letters

Plecker left a major paper trail.

He gave carbon copies of hundreds of his official letters, neatly typed on “Commonwealth of Virginia, Department of Health” stationery, to John Powell, a Richmond-born concert pianist and an outspoken advocate for race-purity measures in Virginia.

Today, the letters offer a rare record of a bureaucrat intruding in individual lives, harassing and intimidating citizens, bullying local officials and stamping out civil rights.

The correspondence is housed in a collection of Powell documents at the University of Virginia’s Alderman Library. Powell graduated Phi Beta Kappa from U.Va. at age 18. He became an internationally known pianist and lectured in U.Va.’s music department.

In one letter, Plecker wrote a Lynchburg woman in 1924 to correct a supposedly false birth report for her child, which had been signed by a midwife.

“This is to give you warning that this is a mulatto child and you cannot pass it off as white,” he wrote.

Plecker apprised her of the new “one-drop” rule, which defined a white person as having “no trace whatsoever of any blood other than Caucasian.”

“You will have to do something about this matter and see that this child is not allowed to mix with white children,” Plecker admonished. “It cannot go to white schools and can never marry a white person in Virginia. It is an awful thing.”

To a woman he knew to be from a “respectable” white family in Hampton, Plecker voiced surprise that she would ask about a license to marry a man of mixed African descent.

“I trust . . . that you will immediately break off entirely with this young mulatto man,” he wrote.

Plecker threatened a Fishersville woman with prosecution in 1944 for a birth record he contended hid her Negro lineage.

“After the war it is possible that some of these cases will come into court. We might try this one. It would make a good one if you continue to try to be what you are not,” Plecker warned.

His writing supports the view of leading scholars that Indians were a secondary, not primary, target of the eugenics movement in Virginia.

“The attack on persons of African descent laid the foundation for the attack against the American Indian community in Virginia as a mixed-race population,” wrote an anthropologist, Dr. Danielle Moretti-Langholtz of the College of William and Mary, in a dissertation on the political resurgence of Virginia’s Indians.

Plecker was vehement about preserving the color line.

“Two races as materially divergent as the white and the negro, in morals, mental powers, and cultural fitness, cannot live in close contact without injury to the higher,” he told an American Public Health Association session in 1924. “The lower never has been and never can be raised to the level of the higher.”

Plecker went on, “We are now engaged in a struggle more titanic, and of far greater importance than that with the Central Powers from which we have recently emerged,” he added. “Many scarcely know that the struggle which means the life or death of our civilization is now in progress, and are giving it He concluded, “Let us turn a deaf ear to those who would interpret Christian brotherhood to mean racial equality.”

Rise to Power He had risen to become Virginia’s first registrar at a time when segregationist Jim Crow laws and attitudes already were securely in place in the South.

In the eugenics movement, Plecker and allies found a basis in “science” for their extremist thinking, according to scholars who have studied him.

Plecker was born April 2, 1861, in Augusta County. He died at age 86 in August 1947 when he failed to look before crossing the street on Chamberlayne Avenue in Richmond and was hit by a car.

Schooled at Hoover Military Academy in Staunton, he attended the University of Virginia and graduated with a degree in medicine from the University of Maryland in 1885. For about 25 years, he practiced as a country doctor. After joining the health department of Elizabeth City County, now the city of Hampton, he set up a system for keeping health records and vital statistics, earning that county a national reputation.

In 1912, he came to Richmond to help state officials organize the Bureau of Vital Statistics, and he was tapped as its first registrar. Births, deaths and marriages would have to be reported to the bureau.

“He was a pioneer in the health of the newborn,” said former registrar Booker, who as a youngster delivered the newspaper to Plecker’s Richmond home. “He wrote what I thought was an outstanding book for midwives.”

Plecker was drawn to the eugenics movement, which held that society and mankind’s future could be improved by promoting better breeding.

He was among eugenics adherents who believed in the supremacy of white genetic stock, the inferiority of other races and the threat that mixing with the white race would lead to decline or destruction.

To push for law to preserve “racial integrity,” Plecker teamed with Powell and Tennessee-born Earnest S. Cox, author of a book titled “White America.”

Powell was a leading founder of the Anglo-Saxon Clubs of America, an all-male, native-born group started in Richmond in September 1922 and a year later claiming to have 25 posts statewide. Plecker was a member.

Its goals were preservation of Anglo-Saxon ideals and “the supremacy of the white race in the United States of America without racial prejudice or hatred,” according to its constitution.

“This was the Klan of the aristocracy - the real gentleman’s Klan,” said J. David Smith of Longwood College, a eugenics expert.

Newspaper accounts at the time detailed a link with former Richmond KKK members. The Richmond Lodge of the KKK seceded in 1922 from the national organization, according to news accounts. A lawyer for some of the former Klansmen said the national group was judged to be a “rampant anti-Catholic organization instead of an organization to maintain white supremacy.”

“The Ku-Klux Klan in Richmond organized the Anglo-Saxon Clubs of America, and the local organization is known as Richmond Post, No. 1,” the lawyer went on to say in The Times-Dispatch.

Powell wrote in correspondence later that the Anglo-Saxon Clubs had “no connection whatever” with the KKK and were “in no sense unfriendly to the Negro.”

In 1924 the General Assembly adopted race-purity legislation championed by the Anglo-Saxon Clubs and promoted by Plecker, Cox and Powell. It would stand until a landmark 1967 ruling by the U.S. Supreme Court.

The Racial Integrity Act was one of the nation’s strictest. It defined white person for the first time, using the “one-drop rule,” and went beyond earlier state law against inter-marriage by making it illegal for whites to marry any nonwhites, including Asians.

However, the law permitted persons with one-sixteenth American Indian blood and “no other non-Caucasic blood” to be classified as white. That was a nod to descendants of Pocahontas, some of whom counted themselves among “first families” of Virginia.

Some leading state newspapers, including The Times-Dispatch and The Richmond News Leader, endorsed the race-purity goals.

The Times-Dispatch editorialized in 1924 that race intermingling would “sound the death knell of the white man. Once a drop of inferior blood gets in his veins, he descends lower and lower in the mongrel scale.”

This newspaper also gave Powell a platform, publishing two years later a 13-part series of his articles titled “The Last Stand” and describing what he called Virginia’s declining racial purity.

Plecker, meanwhile, lent support for black separatist Marcus Garvey’s back-to-Africa movement.

Plecker kept trying to narrow loopholes in the Virginia law. The legislature agreed in 1930 to define “colored” people as those “in whom there is ascertainable any Negro blood.”

Framers of the Racial Integrity Act found “a convenient facade” for their race prejudices in the “pseudo-science of eugenics,” said Paul A. Lombardo, a eugenics expert who teaches at the University of Virginia law school.

Lombardo wrote, “The true motive behind the [act] was the maintenance of white supremacy and black economic and social inferiority - racism, pure and simple.”

Enforcing the Act In his more than 30 years as registrar, Plecker stood up to those who disagreed with him, urged him to back off, or got in his way.

They included courageous Indians, a Virginia governor and federal officials.

Some people were imprisoned for violating the Racial Integrity Act, but a number of juries wouldn’t convict. There were legal challenges to the act and Plecker’s enforcement, but it took the U.S. Supreme Court in 1967 to void Virginia’s anti-miscegenation law.

Two of the earliest challenges came in Rockbridge County in 1924.

A circuit judge upheld in the first case the denial of a marriage license for an Indian woman to marry a white man. But in the second case, he set the eugenics backers reeling.

Judge Henry W. Holt heard expert testimony from Plecker before ruling in favor of an Indian woman who had challenged the denial of a license for her to wed a white man.

Holt found no evidence that the woman, Atha Sorrells, was of mixed lineage under a reasonable interpretation of the new law. He questioned its constitutionality and the legal meaning of the term Caucasian.

“Half the men who fought at Hastings were my grandfathers. Some of them were probably hanged and some knighted, who can tell? Certainly in some instances there was an alien strain. Beyond peradventure, I cannot prove that there was not,” he wrote in his opinion.

Drawing on “Alice in Wonderland,” he added, “Alice herself never got into a deeper tangle.”

John Powell shot back with a pamphlet, published by the Anglo-Saxon Clubs, titled “The Breach in the Dike: an Analysis of the Sorrels Case Showing the Danger to Racial Integrity from Intermarriage of Whites with So-Called Indians.”

Holt’s ruling was not appealed, however. An assistant state attorney general warned that the act might be declared unconstitutional.

Absalom Willis Robertson, the Rockbridge commonwealth’s attorney, represented the state. A former state senator, Robertson would rise to fame as a congressman and U.S. senator for 34 years. A conservative Democrat, he was known as an expert on federal finances.

On civil rights, Sen. Robertson opposed the progressive stands of the national Democratic Party and was involved in the filibuster over civil rights legislation in 1963. His son, Republican Pat Robertson, is the conservative television evangelist who founded the Christian Coalition and, in 1988, ran for president.

In an October 1924 letter, Plecker personally had asked A.W. Robertson to represent Virginia “if your charge is not too great, and the Governor will pay the bill.”

Gov. E. Lee Trinkle, too, had written Robertson. “Willis, this law is a new one and I regard it of vital importance. There are a great many of our real substantial white people who fought hard for the Bill and are doing all they can to help out in this situation over the State.”

Asking what Robertson would charge if he were to represent the state, Trinkle added, “I know that you will be more than reasonable because you, like the rest of us, are interested in this movement.”
When Plecker sought to have the race-purity law toughened the following year, the governor advised moderation.

Trinkle wrote Plecker, urging him to “be conservative and reasonable and not create any ill feeling if it can be avoided between the Indians and the State government.

“From reports that come to me,” Trinkle added, “I am afraid sentiment is moulding itself along the line that you are too hard on these people and pushing matters too fast.”

Plecker didn’t yield. The registrar tried to tell U.S. Census officials how to list Indians and urged Selective Service officials not to induct them as whites.

A number of Virginia Indians, struggling to retain their identity, battled to be inducted with whites in World War II, a position Plecker opposed. Through various petitions and channels, the Indians met inconsistent results.

Three Rappahannock men who refused induction with blacks were prosecuted and sentenced to prison, but they later were allowed to pass the war years by laboring in hospitals as conscientious objectors. Yet in a federal court in western Virginia, a judge sided with seven Amherst County Indians who resisted induction as Negroes.

Finally the government, after years of wrangling, generally deferred to registrants to choose their race, an Indian victory that some scholars believe helped pave the way for the civil rights movement.
In the same period, Plecker wrote a letter to Powell that reflected a defeat - and Plecker’s own authoritative gamesmanship.

Plecker had begun putting “corrections” on the backs of birth certificates issued by his bureau before 1924 to remove the designation “Indian.” A prominent Richmond attorney, John Randolph Tucker, representing two Amherst County Indians challenged Plecker’s standing to “constitute himself judge and jury” by making such a change and threatened court action.

Plecker yielded temporarily. “This is the worst backset which we have received since Judge Holt’s decision,” he confided to Powell on Oct. 13, 1942. “In reality I have been doing a good deal of bluffing, knowing all the while that it could not be legally sustained. This is the first time my hand has absolutely been called.”

The “backset” didn’t last long. The General Assembly voted in 1944 to allow the registrar to put on the backs of birth, death or marriage certificates data that would correct erroneous racial labels on the front.

Plecker died in 1947. But his legacy survived. Not until 13 years after the Warren Court’s landmark 1954 desegregation decision in Brown vs. Board of Education was the intermarriage ban in Virginia’s Racial Integrity Act overturned.

Saying Virginia’s anti-miscegenation law was based on racial distinctions, the Supreme Court concluded, “There is patently no legitimate overriding purpose independent of invidious racial discrimination which justifies this classification.

“The fact that Virginia prohibits only interracial marriages involving white persons demonstrates that the racial classifications must stand on their own justification as measures designed to maintain white supremacy.”

In 1975, Virginia repealed its racial definition and segregation laws.

Lasting Damage Virginia tribes preparing to seek federal recognition as sovereign nations have told officials in Washington about the lasting damage sustained in the Plecker era, three centuries after Virginia’s “first people” encountered the European settlers.

A bill being drafted by Rep. James P. Moran, D-8th, would ask Congress to grant federal recognition.
Gene Adkins of the Eastern Chickahominy said it may take beyond the current generation of Virginia Indians to correct the wrongs of Plecker’s era.

“We’re getting [more] advantages, but we still don’t have the same advantages today of the white population,” Adkins said.

Telling the story of Plecker’s mistreatment of the Indians could open more doors, Adkins said.
“It boils down to this: More people will be sympathetic to what we’re trying to do.”

Relative Finder vs. Family Finder

By MHS Board Member Roberta Estes

Hello everyone,

If you are interested in or have taken the new Relative Finder or Family Finder tests from either 23andMe or Family Tree DNA, please read this entirely to the end. I'm sorry for the length of this article, but it is important information.

I'm very pleased to see that the 23andMe test will have some competition. The prices have already come down. But which test is best and what is to be gained from either or both?

I'd like to chat about both of them, especially since one, 23andMe, is on sale and the other is not quite ready for release, Family Finder from Family Tree DNA, which is of course why 23andMe put theirs on sale when they did.

I'd like to do a comparison about what is tested, what you get and why you might want to test with either or both companies.

Let me say up front, you'll get the most for your money to test at both companies if you can afford it. Your DNA results will be out there fishing your you, day and night, 365 days per year, in both ponds, and indeed, their ponds are very different. That is both the bad and the good news.

When Relative Finder, 23andMe's new product launched, it was the first kid on the block to do this, connect you to your "relatives", cousins of some description, sometimes many generations back, using autosomal DNA. Those of us who participated in the beta test thought it was truly awesome, and some people made great connections to various cousins and found their common ancestor. Some people were not able to connect the dots, as their common ancestor was back on one of their genealogy lines not yet identified. Some of us, me included, did what I'll call "focused testing" where we specifically tested certain individuals to answer questions about whether certain people were related or not. I did this at 23andMe but could have obtained the same result from the Family Finder test, but 23andMe was the first out with the test so I did my focused testing there.

23andMe was smart initially, they approached a small targeted group of people as "ancestry coordinators" and asked us to coordinate beta tests and allowed us a group of discount tests. You remember that. The tests were less than half price and many people participated. When our results came in, we all looked to see who we were related to, and the e-mails flew back and forth.

Those were the good old days. We all watched anxiously as our matches increased, but because those people weren't in the beta test, we could not contact them yet. And then the long awaited day came and they launched Relative Finder to the world, and we all "contacted" those cousins who had been sitting there, teasing us, but unavailable all that time..........and then..........nothing. Nothing at all. Most of those people who were not beta testers never answered our contact inquiries. I've sent dozens (over 200) since the beta program ended, and received 2 replies back, and neither of those folks knew anything about their genealogy nor were they interested in discovering anything more. They had taken the 23andMe test for the medical and health aspects. Nothing wrong with that, BUT, it surely wasn't what us genealogists were anticipating would happen. I mean, after all, how could people NOT be interested in their genealogy:)

In a nutshell, this test is no better than the data base the testing company has available, and even though they allow us to be in touch with everyone who has tested that we match (and for me it's over 400 people), if the other people aren't interested in dancing, you're along on the dance floor.

I've known for months now that Family Tree DNA would have a similar offering, and I wrote them a long letter with a long list of suggestions. In all fairness, I also have repeatedly given this feedback to 23andMe, but it has not only apparently been ignored, they never even acknowledged receiving the feedback. The 23andMe customer service takes days and days as well, just not an easy company to work with.

Family Tree DNA has a data base of over half a million to date between their own direct customers and the Genographic project, and they are all interested in genealogy, or have been sponsored by someone who is. Family Tree DNA has projects and has made it their specialty to offer project management tools to administrators, added value tools for clients, and more. Their new Family Finder tool is no different, and in fact, it's remarkable what they've been able to do. 23andMe could have done much of this, but they didn't, and when combined with their disinterested client data base, which is certainly not their fault, it makes for a very disheartening experience. For example, because there are no projects, I can't help anyone or "see" comparative or match results for anyone, and the 23andMe webpage is not easy to navigate or understand, so people need help that I can't provide to them. At Family Tree DNA, I can log on with someone, me as the admin and them on their account, and I can walk them through things.

So, the net-net of all of this is the following comparison:

1. If you want the medical or health comparison, you'll need to purchase from 23andMe. Family Tree DNA does not have that nor will they be adding it.

2. Both companies will be testing over 500,000 locations on your DNA for comparison purposes, but not the same 500,000. 180,000 of them will overlap, and by inference, Family Tree DNA will be able to completely or partially compare about 280,000 locations of the 500,000 that 23andMe has tested. So, if you test at both companies, you will get a total of about 800,000 locations tested that you will be able to compare with the customers at 23andMe and the customers at Family Tree DNA.

3. Family Tree DNA will (shortly) facilitate an upload of 23andMe raw data for a $40 and they will then compare the 180,000 (280,000 by inference) common locations between their data base participants and your 23andMe data. If you later decide to take the Family Finder FtDNA test, they will credit your $40 to that test. Only the people who ordered the full health traits and ancestry version of the 23andMe product can gain access to their raw data at 23andme. Everyone who participated in the beta can download their raw data.

4. Family Tree DNA does not initially offer the percentages of ethnicity, but that will be added shortly. The 23andMe ethnicity percentages (European, African and Asian) are very, very conservative and I believe so conservative as to be significantly incorrect. Suffice it to say that I have been involved with the new ethnicity percentage information and presentation at Family Tree DNA, and it will blow the socks off of anything out there today. You can read more about the currently available ethnicity tests here... http://www.rootsweb.ancestry.com/~molcgdrg/pubs/nah.htm

5. The 23andMe data base and participant responses have been horribly disappointing. For me...since the beta ended and the "regular customers" were welcomed to the Relative Finder product, it has been less that 1% response and I've sent over 200 contacts. I suspect these people think it's spam from someone trying to steal their identity - after all - they are not genealogists - they just wanted their health info. Of the two people who did contact me, neither knew anything about their genealogy nor were they interested in it. Family Tree DNA on the other hand is a company whose entire client base is genealogists....and pretty much everyone who tested at 23andMe with either retest at FTDNA or will upload their data when that option is available.

6. Right now, if you want to order at 23andMe, you can do so at a 50% discount which brings their $400 ancestry test down to $199 and their $500 ancestry plus health traits down to $250. You have to use this link to get the discount, as it was announced on the Oprah show and is only valid though 3-31-2010. https://www.23andme.com/partner/foa/

The Family Tree DNA Family Finder test is still in beta but will be shortly available to the general public for $249. Like all other tests, you will be able to order from your personal page. I'm sure you could order now by contacting the customer service dept by e-mail or phone and telling them you want to be part of the beta project. I know many people have ordered the products already, so their basis for comparison will be significant shortly.

7. The best of all worlds is to order the tests from both companies. This will give you over 800,000 DNA locations for comparison, cousins to contact in two data bases, all of which are possibilities, your health info, and your raw data from 23andMe to download, and subsequently upload to Family Tree DNA and other locations. For example, one of our comparison projects uses the raw data and so does the Anabaptist project. Please note here, the raw data file is ONLY available from 23and me WITH the FULL Health and Ancestry test, so the $500 version (now on sale for $250), NOT the Ancestry only version of the test. The Family Tree DNA raw data will be available for free with the purchase of their $249 Family Finder product.

I know some of you are wondering what can be gained from this type of genealogy test. Here are three examples.

A. You think you are related to a particular line of people, but you have no Yline subjects to test. You can prove your relationship by testing the appropriate people proven to be descended from that particular person. For example, my father is deceased with no sons. I found a man a few years ago who we believed was my father's child. His Yline DNA not match the Estes ancestral line, but all this proved is that there might have been a nonpaternal event (NPE - also called an undocumented adoption) sometime in the past few generations between this man or my father and an Estes ancestor 4 generations up the tree. In order to prove or disprove this connection, my alleged brother tested, and so did 2nd and third cousins who are not related on my grandmother's side, but only on the Estes side up the tree. I matched with these cousins, but my brother did not, nor did he match me on any chromosomes at all. This proves that my brother is not the child of my father, but I am and there is no nonpaternal event between my father and the ancestral Estes line. To prove this, we actually tested 4 people initially and then a 5th and 6th tested independently whose tests continued to confirm what we had proven. However, to obtain this type of proof, the individuals must be selected very carefully not to share any other ancestry except the line in question.

B. You can connect with cousins that you don't know. By sharing your pedigree charts, you can discover either a common ancestor, a common surname that might mean a common ancestor, or a common geography. What good is the common surname with no known common ancestry? Well, unless it's Smith or Jones, it gives you a starting place. In fact, that could lead to focused genealogy or yline DNA testing to prove or disprove that that specific line is indeed your link. As with all genealogy, sometimes the break in the brick wall comes in the most unexpected of ways. Common geography? People moved in groups.

C. Chromosome mapping. This is new, yet is perhaps the most exciting aspect of this new technology when put into perspective. Both companies are testing the parts of our genome where the most variety occurs. Let's use chromosome 1 for example. Let's say we discover that the first half of chromosome 1 we inherited from our mother and the second half from our father, for purposes of discussion here (and simplicity). So on our personal chromosome map, we can label that as such. Now let's say our mother's cousin tests and we know which of our mother's line we share with the cousin and which we don't. Let's say, for purposes of simplification, that we share the first 25% of chromosome 1 with this cousin of our mother. Looking at the genealogy chart, we know we share 4 ancestors in that generation with that cousin. So now we know that the first 25% of chromosome 1 not only comes from our mother's line, but from one or a combination of those 4 ancestors. Let's say they are Miller, Estes, Bolton and Kirsch. Later someone else from the Miller line tests who is not related on the Kirsch, Miller, or Bolton line, and we match on the first 10% of chromosome 1. We can now label the first 10% of chromosome 1 as "Miller". Now clearly we look at our Miller genealogy, and that "Miller" DNA segment could come from any one of the ancestors upstream of that person, but we know it came from the Miller side one way or another, and comparing the two genealogies, we can perhaps eliminate it or isolate the common ancestral DNA segment even further. Later, another person with the surname of Miller in their tree tests, but can't connect to our genealogy although they are in the right area at the right time. They do match in the first 10% of chromosome 1. That would be pretty compelling evidence that their Miller is our Miller, or they share a common ancestor in one of their lines that is also in our Miller line. Of course, were the situation reversed, we might be the ones matching DNA segments someone else has mapped and named, and that might indeed help us break through our brick walls. If you match someone's DNA segments, there is no question that you are related to them, the only question then becomes when. Who among you doesn't have brick walls that need to fall????

I apologize for the length of this article, but I hope this helps explain what is going on in the industry, why you might want to participate and help you decide where and what test would be the best fit for you.

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Stony Creek Baptist Church Minute Books, 1801 - 1814

File contributed for use in USGenWeb Archives by:
Jenny Stilwell - jstill@midohio.net

Stony Creek Baptist Church
Minute Books

1801 - 1811
1811 - 1814

Fort Blackmore
Scott County Virginia

This copy of what is perhaps the first book of the Stony Creek Primitive Baptist Church, located on Stony creek, near Fort Blackmore, Scott County, Virginia, was in the possession of Mr. Scott Beatright of Colburn, Virginia, whose grandfather was once a Minister of this church.

The book is written on paper and bound between covers made of home spun cloth. The handwriting is very good and the ink has lasted well.

Copied August, 1966, by Emory L. Hamilton, Wise, Virginia, with a copy filed in
the Archives of the Southwest Virginia Historical Society, at Clinch Valley College, Wise, Virginia and a copy sent to the Virginia State Library, Richmond, Virginia.



A CHURCH BOOK FOR STONY CREEK CHURCH

NEVEL WAYLAND, CLERK FOR THE CHURCH



Church meeting held at Stony Creek.
February the 21 day 1803 (Should be 1801)
Brother Giles Lea acknowledged his fault for drinking too much and was restored.
Received by letter Brother Hutchens and T.R. Abbel. Application by Br. Edmond
Pendleton for a letter of dismission for him and his wife. Some objection being
made in the church against it, we have appointed a committee: Br. Wilson, Br. Cock, Br. Brickey and Br. Leath to make a inquisition of the cause. We agree Sister Pendleton have a letter of dismission. Agreed a meeting of Church Conference to be held at Br. David Cock's in this arm of the church. Appointed Br. Hutchens clerk of this church. Next meeting the fourth Saturday in each month, annually. Agreed our Pastor to attend quarterly with us. Dismissed in order.

March the 20, 1801
Met in church conference at Br. David Cox's. Br. John Bustard, Moderator.
Agreed to put in the hand of our Deacon for the churches use against the next
meeting. received Mary Cornelius by letter.

April the 23 day (1801)
We met according to appointment. Chose Brother Wilson, Moderator. Agreed that
Br. Cox should provide the minutes against the fourth Saturday in May. It is an
act passed in our church Conference that the church meet together every Sunday in pray meeting.

May the 23 day 1801
Church meeting at Stony Creek. Brother Joseph Culbertson received by experience
and baptised. Br. Wilson, Br. Cox and Br. Brickey appointed by the church to cite Mary Jones to attend next church meeting. Nancy Hutcheson received by experience and baptised.

June the 27 day (1801)
Church meeting held at Stony Creek. Received by experience Rachael ______ (illegible). James Brickey, Mary Marshall, William Steward by letter Joseph Carter and Elizabeth Carter and Catherine Roberts.

July the 22 day 1801
Met in order. Agreed Brother Culberson to get the elements for the Lord's Supper
and table cloth and napkins. Agreed to meet the first Friday in august to build a
meeting house.

August the 22, (1801)
Met in order. Referred the hearing of Sister Mary Jones till next church meeting: Brother Jesse Wilson and Br. David Cox to cite her to appear. Received by experience John Watson, Senr. Baptised Nevel Wayland, Senr., William Marshall Cockrel, Henry Leath, David Cox Jr., Nancy Wayland, black Rode (Rhoda).


September the 21 day 1801
Met in church conferences. A motion made by Brother Brickey for a Constitution
and prepare bodyguard.

November (1801) church meeting:
Stephen Osborn ) Received by experience and baptised
Jemina Osborn )
Henry Cock )
Sarah Penalton )
Nevel Wayland, Jun'r )
Frank Wayland )
Matilda Cocks )

Church Meeting December 1801
Comfort Osborn received but not baptised. Nancy Gibson received by letter. Valentine Collins received by experience and baptised. David Cox received by experience and baptised. Ellender Nelson rec'd by experience and baptised. James Stanfield received by experience and baptised. Betsy Burton, Mary Stanfield, Susannah Marshall, David Cocks, Margaret Carter received and baptised.

January 18th 1802
The Brethren collected at Brother Cockses where Brother Jesse Wilson preached his farewell sermon at night when Sister Susannah Marshal applied for a letter of dismission. Was
granted and given her. The 23 being church meeting day presented Brother Bolling at the above house. The church was unanimous in consenting to a Constitution. It is agreed upon that the members of this church put money into the Deacon's hands to defray the expense of
preparing the elements for the administration of last Lord's Supper and likewise to prepare for next which is intended next quarterly meeting.

February the 27, 1802
Church meeting held at Stony Creek. A Presbytry and helps being appointed to consider into the state of the arm of the Glade Hollow church on Stony Creek petition for a Constitution to pronounce them a Church. Sister Philips and daughter Elender, Brother James Brickey, Brother David Briant and his wife, and Sister Mary Carnell applied for a letter of dismission and was granted. David Gipson, a backslider received on a relation of the work of God upon his soul. Dismissed in order.

March the 27, 1802
Church meeting held at Stony Creek. Brother David Briant and Sister Rachael Briant a letter of dismission. Dismissed in order.

April the 24 day 1802
Church meeting held on Stony Creek. Motion made by Brother Cocks for to petition Brother Flannary's church for him to attend us part of his time. By consent of the church Brother Wayland is to get a quire of paper for the use of the church. Brother Brickey received 6 and four pence to prepare the elements for the Lord's Supper. Agness Carter received by experience and baptised. Elizabeth Gipson received by experience and baptised. Thomas Alley received by experience and baptised. Dismissed in order.

May the 22 day (1802)
Church meeting held at Stony Creek. Received by experience Nancy Brickey, Ryly (Riley) Collins, Mary Large, Rachel Gipson, Thomas Gipson, Beter Gipson, George Gipson, John Stuart and baptised.

June the 26 day 1802
Church meeting held at Stony Creek - ordered that be prepared against next church meeting to bring tent to the association and that Brother Wayland and that two dollars be contributed for the support of David Cox, John Brickey brothers appointed to attend said association. Charles Gipson received by experience. Mary Gipson received by experience.

July the 23 day 1802
Church meeting held at Stony Creek. Rheubin Gipson, Thomas Marshal, Fanny Gibson, Henry Gibson, Thomas Gibson, Jun'r., Violate Flannery, Vina Gibson, Judith More, Fanny Gipson, William Nolen by experiences, also Mary Gibson, both from other churches without letter. David Marshel rec'd by letter. Dismissed.

August the 29 day 1802
Church meeting held at Stony Creek. Brother Nolen counted under censure till next church meeting in course. Lerecy More, Spicy More, Anny Gibson and Samuel Rany all received by experience and baptised.

September 22 day 1802
Church meeting held at Stony Creek. Brother Nolen's cause is laid over till next meeting and ordered from the church that Brother Kitchen and Brother Watson cite him and Brother David Marshel and wife to attend at said meeting. It is likewise ordered that Brother Collins finishes Brother Wayland's boards and gather hands tocover it by next church meeting. Dismissed in order.

October the 23 day 1802
Church meeting held at Stony Creek. William Nolen excommunicated. An order of
the church that Brother Thomas Marshal and Brother Kitchens cite William Cockerill to attend next church meeting and also Comfort Osborn for not complying with the order of the church. Received Nancy Ritchman by experience and baptism.

November the 25 day 1802
Church meeting held at Stony Creek. Henry Gibson excommunicated. Brother Tiny
Collins on censure till next meeting. Thomas Gibson on censure till next church
meeting. Brother Cocks is to cite Brother Thomas Alley to appear the next meeting, also Brother Brickey and Brother Kitchens is to cite Brother David Gibson to appear the next meeting. John Ritchman (Richmond) received by experience and baptism.

December 23 day 1802
Church meeting held at Stony Creek. Brother Tiny Collins restored. Brother Thomas Gibson considered under censure. Brother Cocks still to cite Brother Thomas Alley. Dismissed in order.

January the 22 day 1803
Church meeting held at Stony Creek. Thomas Gibson considered under censure till next meeting. Brother Joseph Culberson's cause laid over till next church meeting. Dismissed in order.

February the 26 day 1803
Church meeting held at Stony Creek. Brother Joseph Culberson clear of censure
laid on him by Brother John Buster. Thomas Gibson excommunicated. Sister Vina
Gibson obtained a letter of dismission by letter of recommendation from the Black Water church. Sister Mary Gibson obtained a letter of dismission. Clary More received by experience and baptism. Dismissed in order.

March the 20 day 1803
Thomas Gibson excommunicated. Dismissed in order.

March the 26 day 1803
Brother Rheuben Gibson and his wife obtained a letter of dismission, also Sister
Frances Gibson and two daughters obtained a letter of dismission.

April the 23 day 1803
Church meeting held at Stony Creek. Brother Culberson and Brother Thomas
Marshel is to site Brother Giles Lea to appear at the next church meeting.
Henry Leath laid over till next meeting. Brother Charles Gibson and wife obtain
a letter of dismission. Brother Valentine Collins and wife to receive a letter
of dismission. Dismissed in order. Brother John Brickey, Moderator.

May the 26 day 1803
Church meeting held at Stony Creek. Brother Giles cited by Brother Relby to next meeting. Brother Henry Leath is laid over till next meeting, in course.
Dismissed in order.

June the 23 day 1803
Church meeting held at Stony Creek. Brother Giles Lea is laid over till the next meeting in course. Brother Henry Leath is laid over till the next meeting in course. Dismissed in order.

July the 23 day 1803
Church meeting held at Stony Creek. Brother Henry Leath restored to his place in the church. Brother Giles Lea obtains a letter of dismission for him and his wife Sarah. Dismissed in order.

August the 27 day 1803
Church meeting held at Stony Creek. Dismissed in order.

September the 23 day 1803
Church meeting held at Stony Creek. Brother James Leath and Brother Brickey
is appointed to cite Henry Leath to attend next church meeting. Brother Joseph
Culberson acknowledges his fault. Brother Charles Gipson received and his wife
by their old letters. Brother James Nolen acknowledges for not attending and was granted. Dismissed in order.

December the 21 day 1803
Church meeting held at Stony Creek. Ordered by the Church that Brother Jonathan
Richmond, Brother David Gipson and Brother Kitchens to cite Brother Thomas Marshal, Brother David Marshal and Brother Watson to appear next church meeting. Dismissed in order.

January the 28 day 1804
Church meeting held at Stony Creek. Henry Leath excommunicated for getting drunk and fighting. Brother William Watson under censure for getting in a passion and swearing. Brother Thomas Marshal cleared of his charge. The church waits with Brother David Marshal. Brother Charles Gibson under censure for getting drunk and fighting.

February the 23 day 1804
Church meeting held at Stony Creek. William Watson laid over till next meeting.
Brother David Marshall restored. Brother Charles Gibson restored. Dismissed in
order.

March the 23 day 1804
Church meeting held at Stony Creek. James Stanfield excommunicated. Agreed upon by the church that the next meeting they choose an Elder. Received Elisha Sexton and Bitha Sexton by letter. Received Jeremiah Bolling by experience and baptism. Dismissed in order.

April the 28 day 1804
Church meeting held at Stony Creek. Referred until next church meeting choosing
an Elder. Spicey Moore excommunicated for going off with a married man. Thomas
Marshel excommunicated for a disorderly walk such as visiting and vain jangling
and a constant loose carriage. Brother James Kitchen and David Gibson to cite
Brother Charles Gibson to appear at the next church meeting. He is at present
under censure. Dismissed in order.

May the 24 day 1804
Church meeting held at Stony Creek. Brother Charles Gibson under censure till
next church meeting referred. Brother Cox chosen by the church, but desires to
wait till meeting. George Gibson excommunicated for a disorderly walk. Mocasin
Church calls for help. David Cox, John Brickey, Nevil Wayland, Sen'r., James Kitchen, Sen'r. is appointed to go. Dismissed in order.

June 23 day 1804
Church meeting held at Stony Creek. Charles Gipson laid over till next meeting.
Stated in the church that it is disorder for members to leave their seats in time for church meetings, also disorder for members to stay at musters or any other unnecessary gatherings any longer than their necessary business calls them. Brother Flannery, Brother Richey, Brother Wayland, Brother Cox, Brother Wells, Brother Kitchens to meet at Brother Wayland's to form association letter the Friday before the July meeting. Dismissed in order.

July the 28 day 1804
Church meeting held at Stony Creek. Stated in church that the sacrament of the
Lord's Supper be administered at our meeting to be held in September and every three months for the time to come. Bro. Charles Gipson is restored to his seat. Br. James Kitchens and Br. John Richmond appointed to cite Br. Thomas Alley to appear before this church next meeting. Rheuben Gipson laid under censure till next meeting and that his mother cite him to appear. Thomas Gipson restored by a recantation. Dismissed in order.

August the 25 day 1804
Church meeting held at Stony Creek. Thomas Alley laid over till next church meeting. Rheuben Gipson laid over till next church meeting. Dismissed in order.

September the 22 day 1804
Church meeting held at Stony Creek. Edward Kelley, Moderator. Thomas Alley
excluded from membership with this church for denying the name of a Baptist and
the final perseverance of the saints in grave. Rheuben Gipson for persevering
in wickedness such as cursing and swearing and getting drunk is excluded from
membership of this church, - he lives at Blackwater congregation and had received a letter from this church and keeps it and has joined another church. Mary Large a letter. Dismissed in order.

October the 27 day 1804
Church meeting held at Stony Creek. Dismissed in order.

November the 20 day 1804
Church meeting held at Stony Creek. We count it disorder in any of our Brethren
for to suffer their children to live in disorder. David Marshel received by letter. Dismissed in order.

December the 22 day 1804
Church meeting held at Stony Creek. John Brickey, Moderator. Dismissed in order.

January the 26 day 1805
Church meeting held at Stony Creek. Shadrack Estep and Elizabeth Estep received by letter. Dismissed in order.

February the 23 day 1805
Church meeting held at Stony Creek. Dismissed in order.

March the 23 day 1805
Church meeting held at Stony Creek. Dismissed in order.

April the 27 day 1805
Church meeting held at Stony Creek. Received by letter Sister Margaret Eddington. Ordered by the church that Brother John Brickey and David Cock do labour with a certain disorderly member and make report to the next church meeting. Dismissed in order.

May the 25 day 1805
Church meeting held at Stony Creek. Received Brother Kildare by experience.
Received James and Mary Culberston by letter. Jean Kitchen received by experience and baptism. Dismissed in order.

June the 22 day 1805
Church meeting held at Stony Creek. Dismissed in order.

July the 27 day 1805
Church meeting held at Stony Creek. Dismissed in order.

August the 24 day 1805
Church meeting held at Stony Creek. Received by experience and baptism William
Manes. Received by experience William (and) Cloe Frances. Dismissed in order.

September the 28 day 1805
Church meeting held at Stony Creek. With the unanimous voice of the church it is ordered that Sister Nancy Quillen have a letter of dismission when opportunity offers for her joining another with the same faith and order with this. Dismissed in order.

October the 26 day 1805
Church meeting held at Stony Creek. Brother John Brickey and David Cocks appointed to go and labour with Sister Elinor Nelson and make their report to the next church meeting. Dismissed in order.

November the 23 day 1805
Church meeting held at Stony Creek. Elinor Nelson excommunicated form this church for holding principles thereunto and joining a church of other principles. Dismissed in order.

December the 28 day 1805
Church meeting held at Stony Creek. The church unanimously agreed that a letter
be sent to Br. Shadrick Estep to come and make satisfaction to this church for this transgression for she is grieved at him. Ordered that Brother John Brickey and Br. James Leath go and cite William Maner to attend at a church meeting appointed at Brother David Cock's on Saturday next the 4th of January 1805 (1806) and that Br. James cite Sister Cloe Francis to attend said meeting, and that Brother David Cock cite Sister Carter to the meeting as witness against Maner. Ordered that Br. David Cox and James Leath cite Sarah Flannery to attend at the next meeting and be dealt with for her ill conduct. John Flannery, Moderator. Dismissed in order.

January the 4 day 1806
At a called meeting at Stony Creek this 4th day of January 1806, William Maner
excommunicated for this church swearing, getting drunk and obstinacy in not appearing before the church when cited to trial. Robert Kilgore, Moderator. Dismissed in order.

January the 25 day 1806
Church meeting held at Stony Creek. Sarah Flannery excommunicated from this church for dancing and dismissed in order. Edward Kelly, Moderator. Dismissed in order.

February the 22 day 1806
Church meeting held at Stony Creek. Brother David Cox his sin censured of this church and Brother David Cock and Nevil Wayland advised to deal with him to cite him to the next meeting. Dismissed in order. John Flannery, Moderator.

March the 22 day 1806
Church meeting held at Stony Creek. David Cox excommunicated from the church for transgressions and for not hearing the church by answering the citement of the church. John Flannery, Moderator. Dismissed in order.

April the 26 day 1806
Church meeting at Stony Creek. The church met and found in love. Dismissed in order.

May the 24 day 1806
Church meeting held at Stony Creek. The Church of Stony Creek has delegated Br.
David Cox and Br. Nevil Wayland, James Kitchen to attend the association. Dismissed in order.

June the 28th 1806
Church meeting held at Stony Creek. A letter being prepared to go to the Association was approved of. Brother Gibson came and acknowledged being drunk and he was sorry for which the church forgave him. Dismissed in order. John Flannery, Moderator.

July 26th 1806
Church meeting held at Stony Creek. Brother Cocks, Br. John Brickey acknowledged themselves to have sined and wounded the cause of God for which they have humbly asked the church's forgiveness which was granted. A query by Br. John Flannery whither lying and being in sin has the privilege to exercise his gift, or not, rather lay it down until such time he be reconciled with his brethren. Agreed that a letter citing for the bar in the way to prevent their associating be sent with the delegates to the Association. William Broobachs and wife received by experience.

A mistake made or misplaced January 25th day 1806 the church unanimously agreed
that Br. John Brickey be licensed to exercise his gift of exhortation and prayer
without the bounds of this church. Charles Gipson excommunicated from this church by several witnesses from the Mulberry Church notified the said church of the same - and that his conduct and the iniquity which he was excommunicated was getting drunk, fighting and gaming. Whereas a difference has arisen between Sister Nancy Richmond and Sister Bitha Sexton a committee being appointed which laboured with them to a unity whereby they gave (each) other their hand.

August the ____ (1806)
Church meeting held at Stony Creek. Agreed upon by this church that a committee go to the Deep Spring Church at the Three Forks of Powells River: the same of the delegates: Robert Kilgore, Henry Cock, John Brickey, Wm. Stewart, James Brickey, David Cock. Henry Cock and Nevil Wayland is appointed by this church as clerk. Then came forward James Leath, Margaret Leath and Sister Nancy Roberts, and Sister Jenny and requested letter of Dismission to which the unanimously agreed. Dismissed in order.

September the 24th day 1806

October the 25th day 1806
Church meeting held at Stony Creek. It is agreed by the church that Brother David Cox and Brother Henry Cox, Br. James Kitchens, Brother John Brickey and Br. Nevil Wayland is appointed by this church to go to Copper creek for the reception of members. Dismissed in order.

November the 22nd day 1806
Church meeting held at Stony Creek. The church met and was found in love.
Then came forward Br. Sexton and laid in his grievance against Sister Fanny Gibson. The church has appointed Br. Sexton and Br. Kitchens to cite her to the next church meeting. Dismissed in order.

December the 27th day 1806
Church meeting held at Stony Creek. The church met and found in love. Fanny
Gibson excommunicated for neglecting to heed the church. It is agreed upon by
the church that next meeting is Sacrament meeting. Dismissed in order.

January the 24th day 1807
Church meeting held at Stony Creek. The church met and was found in love. The
church unanimous in Br. Henry Cox being a Deacon, but he objected and is laid over till next church meeting. Br. John Brickey brought in a grievance against Jemina Dolahide and is laid over till next church meeting. The church appointed Br. Kitchen and Br. Riggs to cite Br. David Gibson to next church meeting. Br. Robert Kilgore applied for a letter of dismission for himself and Thomas Esland (Easterling) and James Bama and was granted. Br. Wells and his wife received by letter. Dismissed in order.

February the 26th day 1807
Church meeting held at Stony Creek. The church met and was found in love. Two
references continued. Then came forward Br. Wells and Br. Cock and informs the
church that they took love feast with the Methodist and the church found no fault. Then came forward Br. Israel Davis and requested a letter of dismission and it was granted. Dismissed in order.

March the 28 day 1807
Church meeting held at Stony Creek. The church met and found in love. Then chose a committee out and Jemina Dolahide excommunicate, David Gibson excommunicated. Dismissed in order.

April the 25 day 1807
Church meeting held at Stony Creek. The church met and was found in love. Then
came forward Sister Jemina Steward and told her experience and was received and
baptised. Then came forward Br. Stacy and gave his experience and was received.
Then came forward Sister Delilah Gibson and told her distress that she moved from her church and had no chance to get her letter, and was received under our watch care until she got her letter. Dismissed in order.

May the 23 day 1807
Church meeting held at Stony Creek. Then came forward Nimrod Taylor and was received into our christian fellowship. Then came forward Br. John Guttery to come under our watch care. Br. John Brickey, Br. William Wells, Br. David Cock are appointed to go to the Association, Also Sarah Taylor was received by experience and baptised and Sister Jemina Tod was received by experience. Br. James Gibson received by letter. Sister Mary Roberts received under watch care until she got her letter. Dismissed in order.


June the 27th day 1807
Church meeting held on Stony Creek. The church met and found in love. A query put to the church by William Wells whither a member that has got his letter and not going away and is still living by the same church and with not given up his letter, whither it is disorder or not. The church answer, disorder. A call church meeting the ensuing Saturday appointed by the church. Five members appointed to cite Br. James Brickey to give satisfaction to the church: David Coks, William Wells, George Stacy, William Broadrick, Robin Kilgore. Dismissed in order.

July the 25 day 1807
Church meeting held at Stony Creek. The church met and found in love. Dismissed in order.

August the 22 day 1807
Church meeting held at Stony Creek. The (church) met and found in love. The delegates that was sent to the Association came forward and told what they had done and the church was satisfied. Dismissed in order.

September the 26th day 1807
The church met together and found in love. Then came forward Rebecky Neyland and told her experience and was baptised. William Brickey received by experience and baptism. Rebecky Cocks was received by a letter. Dismissed in order.

October the 24, 1807
Church met together and found in love. Agreed by the church that members should go to Georges to receive members by experience and baptism. Members, David Cock, John Brickey, Joseph Carter, Henry Cox, Nevil Wayland, William Brickey, William Wells. Dismissed in order.

(October 31st 1807)
Brother William George received by letter. Simon Dotson received by experience. Phebe Dotson received by experience. Mary Dotson received by experience. James Hollan(d) received by experience. The church dismissed in order the 31st day of October, 1807.

November the 18th 1807
William Hollan received by experience. John (?) received by experience. Eve received by experience. The church dismissed order. (NOTE: John and Eve may have been slaves, as it was custom to take them into the church.)

December the 28, 1807
The church met together and found in love. The church agreed that members should be nominated to go down to Brother Georges the bar of Stony Creek church be moved to receive experience and baptism: Brother Brickey, Brother Cock, Brother Steward, Brother Wells, Brother Cock, Brother Browdick. The church talked about a Tooken (Token) and laid it over till the next church meeting. Dismissed in order.

(December 12, 1807)
The church meeting together and found in love this twelfth day of December 1807.
William McBride received by experience. John McBride received by experience.
Betsy received by experience. Susannah McBride received by experience. Sinnah
received by experience, Mary McGuire received by experience. The church dismissed in order. Jessee McGuire received by experience.

December the 26, 1807
Church met together and found in love. Agreed that the bar should go to Brother
George's the second Saturday and Sunday in next month and receive and baptise members. Brother Brickey, Brother Steward and Brother Bradis, Brother Cock, agreed by church for a forelined to be sent to the church where she came from and recommended thereon that she may get her letter - Deliley Gibson. Agreed by the church that if any member neglect coming to three church meetings (they) should come to the next meeting and make their excuse of (be) found in disorder. Agreed that Brother Bradic should be licensed to go and preach the gospel of Jesus Christ when and where the Lord wants him. Sinthey Eddington received by experience and baptised. James Nolen and his wife has taken a letter of dismission from out church. Dismissed in order.

January the 23, 1808
Church meeting held at Stony Creek. The church met together and (found) in love. Brother Wells came forward and acknowledged his fault of unfaithfulness between him and brother Bradix for drinking. The church forgives him - Brother Wells. The church considers Brother Bradix has sinned in breaking his vow by drinking liquor. The church cites Brother Taylor and Steward to sight Brother Bradix1 to come and give satisfaction to the church. Dismissed in order.

February the 27 day 1808
The church met together and found in love. Brother David Cock came forward and acknowledged his fault for fighting. The church forgives him. Sister Clarey Francis came forward and acknowledged her fault for fighting. The church forgives her. The church considered Bradrick in sin in making rash vow and breaking it and then refusing to give satisfaction to the church. Cites Brother Flannery, Brother George and Brother Brickey, Brother Steward, Brother Henry Cock to appoint meeting and deal with him. The church appoint Brother Steward
and Brother Taylor to go and deal with Brother Bradic and demand his license from him. Dismissed in order.

March the 27, 1808
Church meeting held at Stony Creek and found in love. Simon Dotson, Feby Dotson, Mary Dotson, William Hollan, and black John and Eve. Elizabeth Bradic excluded from this church this 27th day of March 1808. Brother Cock, Brother Wells, Brother Brickey appointed to attend at Copper Creek the third Saturday in April. Brother Cock has given a letter of recommendation from the church where he came from. Elizabeth Carter came forward told her experience and was baptised. Lidish (?) Ogden has taken a letter from this church. Presley Carter received by experience and baptised. Dismissed in order.


April the 23, 1808
The church met together and found in love. The church appointed Brother Wells,
Brother Brickey, Brother Cox to attend the Deep Spring church the third Saturday
in May as helpers. The Church dismissed in love.

May the 28, 1808
Meeting held at Stony Creek. The church met together and found in love. Then came forward (sister) Sexton and Sister Mary Roberts and laid in their complaint against Sister Margaret Roberts. The church chose a committee to settle the "point" between them (of) Brother Wells, Bro. Brickey, Bro. Cox, Brother George, Brother Kitching, Bro. Henry Cox. The committee informed the church the two sisters is reconciled with each other and is found fellowship in the church. A question concerning Brother Wells, a Pastorly Minister over this church and looks to the Lord against the next meeting for the man. William Wells, Moderator. Dismissed in order.

June 26, 1808
Church meeting held at Stony Creek. The church chose Brother Wells for a Pastorly Minister over the church to go in and out before them. The church chose Brother Flannery and Brother Kilgore to install Brother Wells over the church. Brother Wells submitted to it and takes the care over the church. The church granted the same. Jessee McGuire and wife requested a letter of dismission from this church for they disagreed with the church for their principles. The church appoints Brother Steward and Brother Taylor to go and cite them to attend the next church meeting and give satisfaction to the church. Brother Cock chosen a Deacon. He refuses it. But over the next church meeting and to be faithful and pray to the Lord for to send them the man. The church dismissed in love.

July the 22, 1808
The church met together and found in love. Brother Steward, Brother Taylor dealt with them; they gave them no satisfaction is the report they bring to the church. The church considers Jessee McGuire and his wife in disorder for which we excommunicated them both, for renting off from the church and following Bradic in disorder. The church appoints Brother Steward and Brother Taylor to go and cite William McBride, Johanne McBride and Susannah to what they rent off from the church for and to attend next church meeting and give satisfaction. Brother Cox refuses and the church waits with him till the next meeting and to pray for him that he may submit to it. Marey Sexton by experience and to be baptised. The church dismissed in order.

August the 27, 1808
Church meeting held at Stony Creek. The church met together and found in love. The church excommunicates William McBride, Johanne McBride and Susannah McBride for they went off from us in disorder and followed Bradic in disorder. The church waits with Brother Cox for his satisfaction till the next meeting to see if the Lord will show him if it is duty. A request from Brother Cock to this church for a letter of recommendation from the church. The church grants it to him. Dismissed in order.

(No entry for the September, 1808, but this entry at the top of page with no names given)
"Brethren I can inform you it is out of my power to attend meeting today, by reason of my wife being sick at this time, and I beg of you to try and bear with my absence."

October the 22 day 1808
Church meeting held at Stony Creek. The church met together and found in love.
A letter to the church from the Association for fellowship. The church satisfied with what the committee at first (?). The church concludes to send members to receive satisfaction from said church if they have any to give. The church appoints Brother Wells, Brother Cox, Brother Steward, Brother Brickey. The church sent a letter with the committee how they are to proceed. They received Brother Gibson's letter in their fellowship. Then Brother Cox requested a letter of recommendation. The church granted it. To have a query to the church, "if a member grieves another and don't give satisfaction." The answer is to take one or more (?). The church concludes Francis Wayland in disorder for contradicting his Sisters and not giving satisfaction to them. The church appoints Brother Brickey, Brother Wells to go and deal with him against the next church meeting and bring the answer to the church. Dismissed in order.

November the 21, 1808
The church met together and found in love. The church satisfied with what the
Committee did. Brother Francis Wayland acknowledged his fault in so doing _ Sister Becky forgives him. The church is satisfied with him. A letter from Jessee Bolin to Brother (no name given) to meet him at Brother Wallings to try for fellowship next month. The church grants his request for Brother to go and beg for peace. The church thinks it good for members to go with Brother Cox, Brother Cock, Brother Steward, Brother Wells. Dismissed in order.

November the 24, 1808 (Probably should be December)
The church met together and found in love. Brother Cox attended to meet Bolin,
according to his request, and found him the spirit of war. The church is satisfied. Dismissed in order.

January the 27, 1809
The church met together and found in love. A query to the church by Brother Wells concerning Brother Sexton neglecting his church meetings. The church appoints a committee to go and cite them to the next meeting to know the cause of their absence - Brother Brickey, Brother Wells, Brother Cox. Dismissed in order.

February the 26, 1809
The church met together and fount in love. Then came forward Brother Sexton and
his wife and made their excuse. The church forgives them. Then came forward
Brother Kitchens and wife and laid in their grievance concerning a sister that
grieved them and can't get satisfaction. The church appoints Brother Stacy,
Brother Cox, Brother Wells, Brother Brickey to her for peace and to cite her
to the next meeting. Then came forward Brother Riggs and made his excuse.
The church forgives him and Brother Cock also, and Brother Steward and also
(sentence not finished.) A query to the church concerning females neglecting
their year for two meetings. The church answers disorder. A query to the church concerning a black Brother or Sister should be taken for a witness against a white Sister or Brother. The church answers, "Yes". Dismissed in order.

March the 25, 1809
The church met together and found in love. Then came forward the committee and
informed the church the difficulty is moved. The church satisfied. Dismissed
in order.

April the 27, 1809
The church met together and found in love. Then came forward Brother Stacy and
made his excuse. Brother Kitching also. The church forgives them. Dismissed
in order.

May the 27, 1809
The church met together and found in love. A query to the church (if) a member
leaving the church and not taking a letter, church say "Disorder". A query to
the church, "If a brother to the church comes in the bounds of the church
whether it is order to help him or not". The church say order to help them
if they can. Brother Gibson gives the church his letter. He is received in
the church. Then came Sister Mirfey (Murphy) and laid in her complaint
concerning a grievance laid in against her and wants satisfaction, and laid
over till the next meeting. Dismissed in order.

June the 24, 1809
The church met together and found in love. Then came forward Brother Riggs
made his excuse for neglecting his meetings three times. The church forgave
him. The reference is done away and made peace between them. Then came
forward (no name given) and told his experience. The church received him in
love and concluded if he should move off from the bounds of this church to give
him a letter of recommendation. Then came forward Pressleigh Nuston (Auston)
and joined the church by letter. Then came forward Brother Zachariah Wells and
Sister Rebekey, his wife and joined the church by letter. Then came forward
Rubin Hall and told his experience and his wife, and both were received. Then
came forward Nathan Mullet and told his experience and received. Then came
forward Black man and told his experience and received and all baptised.
Dismissed in love.

July the 23, 1809
Church meeting held at Stony Creek. Church met and found in love. Then came
forward Brother Sexton and acknowledged his neglecting last meeting - forgiven.
The church concluded Brother Kitching in sin. The church appoints members to
try and cite him to attend the next meeting and give satisfaction to the church,
Brother Wells, Brother Brickey, Brother Stacy, Brother Zachariah Wells. Then came forward Brother Nevil (Wayland?) and made his excuse for neglecting two church meetings. The church forgives him. Then came forward Jeremiah Dollarhide and is restored from backsliding and received in the church. Then came forward Jean Ervin and received by experience and baptism. Then came forward Nas Mullet and told his experience and received and baptised. Dismissed in order.

August the 26, 1809
The church met and found in love. Then came forward Brother Kitching and requested for his sin to be made know to him. He acknowledged his sin. The church forgives him. The church opens her door to converts. Then came forward John Gibson and told his experience. The church received him and baptised. Dismissed in order. Church sat on Sunday, then came forward Sary (Sarah) Mullet and received by experience and baptised.

September the 24, 1809
The church met together and found in love. A query to the church, "whether it is order of not to lay their hands on baptised members or not." The is hung - laid over till another time. Brother Cock has received a letter of recommendation from the church. Sister Roberts requested a letter of dismission. The church granted it. Sister Mirphy (Murphy) requested a letter of dismission from the church. The church granted it. Dismissed in order.

October the 28, 1809
Church meeting held at Stony Creek. Church sat and found in love. Then came
forward Sister Nolin and confessed her fault by speaking words she ought not.
The church forgive her. Then came forward Brother Hall and acknowledged he was
sorry there had went out a report about him falsely. He denies the fact of drinking too much. The church forgives him. Then came forward Sister Rebecky Russell and acknowledged she was sorry for a report she had put out about her sisters. The church censure her for the same. It is her choice to be excommunicated from the church. The church excommunicates her for telling lies on her sisters and not confessing her fault to the church. The church received a letter of friendship from Sister Cloe France. They are glad to hear and sent her a letter to come and see us and get her a letter from the church. Dismissed in order, Amen.

November the 25,1809
Church meeting held at Stony Creek. Church sat and found in love. Then came
forward Brother Sexton and made his excuse, Brother Cox also, Brother Riggs also. The church forgives them their neglect. The church appoints Brother Taylor and Brother Steward to cite Brother Pressley Carter to attend next meeting to give satisfaction to the church for his absence from the church to long. The church appoints Brother Stacy and Brother Sexton to cite Brother Kitchin to attend the next meeting and give satisfaction for his neglect last meeting. The church submits for Brother Wells to do as he pleases and not to be hurt with him: the reference is done away on that ground. Dismissed in order.

December the 23, 1809
Church meeting held at Stony Creek. The church sets and found in love. Then
came forward Brother Steward and informed the church that Brother Pressley Carter could not attend by reason of his wife's not well. The reference is dismissed. Brother Stacy invites him and attended. He make his excuse not __? The church forgives him. Dismissed in order.

January the 27, 1810
The church met and found in love, all but Brother Cox. He gives up for the
church to go on. The church gives him up not to sit in the church. The church
appoints Brother Wayland, Brother Zachariah (Wells) to invite Brother Sexton to
attend next meeting and make his excuse for neglecting two meetings. Brother
Brickey requests the church to be dismissed from his Deacon's office. The church don't give him up. Dismissed in order.

July the 22, 1810
Church meeting held at Stony Creek. The church sat and found in love. Then
came forward Brother Hall and acknowledged his fault for getting angry by hearing of some news that disturbed his mind. The church forgives him. The church opens her door. Then came forward Selah Mahan and told her experience. The church don't receive her by reason of some that ain't satisfied in her experience and for a report they heard of her since she had her trip. Laid over for further hearing. Then came forward Lusey Farmer, told her experience and received and baptised. Dismissed in order.

August the 25, 1810
Church meeting held at Stony Creek. The church sat and found in love. The
church opens her door to her experience. None came forward. A query to the
church : "If a man marries a woman and leaves her and she hears that he is dead
and hears he had a wife and some children, whether it is order to receive such a
woman or not." The church concludes the woman ought to clear up that point and
then come forward and offer to the church and they will hear her. Dismissed in
order.

September the 22, 1810
Church meeting held at Stony Creek. The church sets and appears in peace.
Then came forward Brother Hall and acknowledged he was sorry for a report had
gone out about him getting drunk. He denies it utterly. Dismissed in order.

October the 27, 1810
Church meeting held at Stony Creek. The church met and found in love. The
church considers Brother Sexton's dismiss for neglecting meeting till next
meeting. Then came forward Joel Estep and joined by letter, and requested a
letter from us when he calls for it, he being about to remove soon back again
to Sandy. Then came forward Nathan Mullet and acknowledged his fault for sin.
The church received him, but not all of them, but give up to go with the church
and he wants a letter of dismission. They grant it. Joel Estep gives a letter
up to the church. Nathan Mullet dismissed from us by letter. Dismissed in order.

November the 24, 1810
Church met and sets to work for God. Then came forward William Brickey and
acknowledged his fault for getting angry and sinning against God. The church
forgives him. Then came forward David Cock and acknowledges his fault for
getting angry. The church forgives him. Then came forward Brother Hall and
confessed his fault for drinking liquor. The church forgives him. Then came
forward Brother John McKinsey and acknowledges his fault for getting angry.
The church forgives him. Dismissed in order.

December the 24, 1810
Church set on Sunday. Then came forward Stanley and told his experiences
and baptised. Dismissed in order.

January the 26, 1811
Church meeting held at Stony Creek. The (church) met and found in love.
Then came forward Brother Wells and Brickey and informed the church that he
talked to Sister Nolen to attend her meeting. She refuses to give satisfaction
to the church. The church censures her for her refusing to have the church.
The church excommunicates Sister Nolen for wounding the cause of God and not
hearing the church, and letting people dancing in her house. Then came forward
several of the Brethren and acknowledged their faults for neglecting their
meetings. The church forgive them. Then came forward Sister Mirphy (Murphy)
and joined by letter in full fellowship. Then came forward Mary Hall and told
her experience. The church hung and laid over to their next meeting. Dismissed
in order.

February the 24, 1811
Church meeting held at Stony Creek. Church met and found in love. Dismissed
in order.

(on a page cut in half following previous entry on the face is written
the following:)

Corn

John Brickey 1 bushel
David Cok 2/2 bushels
William Brickey 1/2 bus.
Nevil Wayland 1 bus.
James Wayland 1 bus.
James Brickey 1 bus.
Zachariah Wells 1 bus.
Nimrod Taylor 1/2 bus.

Ten bushels and a half made up to be brought to this house.
John Br(ickey) 1.6
Stacy 1.6
Cox 1.6

(on the reverse side of the cut page is this entry:)

September the ______ (nor further date given)
Brother Riggs came forward and acknowledged his fault for breaking the Sabbath.
The church forgives him. Brother Lias Mullet and his wife request a letter of
dismission. The church granted it. Brother Brickey ____ (here the entry
abruptly breaks off)

April the 27 day 1811
Church meeting held at Stony Creek. The church met and found in love. The
church appoints Sister Roberts to invite Mary Roberts to come and give up her
letter. Dismissed in order.

(The minutes of the church and the next 5 pages have hymns written thereon.)

I would but cannot sing,
Guilt has untuned my voice.
The serpent sins in venom sting
Has poisoned all my joys.

I know the Lord is nigh,
And would but cannot pray,
For Satan meets me when I try
And fights my soul away.

I would but can't repent,
Though I endeavor oft,
This stony heart cannot relent
Till Jesus makes it soft.


I would but cannot love,
Though would by love divine,
No argument hath power to move,
No soul so base as mine.

I would but cannot rest,
In God's most holy will,
And what he appoints is best,
Yet murmur as it still.

Oh, cut I but believe,
Then all would easy be,
I would but cannot Lord relieve,
My help must come from thee.

But if indeed I would,
Though I can nothing do,
Yet the lesson is something good,
For which my praise is due.

Wilt thou not penament at length,
The work thou hast began,
And with a will afford me strength,
In all thy ways to run.

***************

Come all you longing pilgrims dear,
The joyful news I'll tell,
The Lord has brought near
To save our souls from hell.

'Twas angels brought the tidings down,
To shepherds in the field,
That God with men is reconciled,
His son to them revealed.

Come mourning and afflicted souls
With songs of loudest praise,
Let all men to a Savior dear,
Their hearts and voices raise.

There's glory, glory in my soul,
It comes from heaven above,
Which makes me praise my God so bold,
And his dear children love.

I'll serve the bleeding Lamb of God,
I love his ways so well.
Because his precious blood was spilled,
To save my soul from hell.

***************

The blessed Mary to seek
Her Lord entombed in stone,
The napkin and the sheet she found,
Together in the tomb.

An angel said, "he is not here,
He is risen from the dead,
And streams of grace for sinners flow,
As free as did his blood."

All glory, glory to my King.
He is now upon his throne,
Inviting strangers home to God,
And claims them for his own.

Sing glorious hosanna to the Lord,
Salvation to our King.
Let all that's washed in Jesus blood,
His glorious praises sing.

***************

There is a land of leisure,
Where streams of joy forever roll,
Its there I have my treasure,
And there I long to rest my soul.

Long darkness dwelt around me.
With scarcely an anchoring ray,
But since my Savior found me,
A lamp has shown along my way.

My way is full of dangers,
But 'tis the path that leads to God,
And like a faithful soldier,
I'll boldly march along the road.

Now I must gird my sword on,
My breastplate, helmet and shield,
And fight the host of Satan,
Until I reach the heavenly field.

June the 24, 1811
The church met and found in love. Then came forward Sister Cathy Roberts and said she invited the Sister to come and she came and gave up her letter to the church. They received it in full fellowship. Dismissed in love.

July the 28, 1811
Church met and found in love. Then came forward Brother Riggs and acknowledged he has sinned in going to see a bee tree on Sunday and says he has sinned. The church forgives him. A query to the church: "Whether we are baptised with the Holy Ghost or with fire, or of days or not". The church answers, "No longer than the Apostles continued". Dismissed in order.

End of Book






BOOK NUMBER 2
of the STONY CREEK PRIMITIVE BAPTIST CHURCH


Book Number 1, ends with July, 1811. Book Number 2, has a few faded pages
with no cover. Book 2 , starts with what seems to be part of the Minutes of
the November meeting 1811. These minutes between July 1811 and November 1811
have apparently been torn off and lost. Book No. 2, is in a very faded
condition and very difficult to read.


(Fragment of what appears to be November meeting, 1811)

Brother Nevil Wayland, Brother James Brickey and his wife. The church granted
it to them all. Brother Brickey resigned his Deaconship. Then came forward
sister Martha Taylor and told her experience and is to be baptised tomorrow.
John Cock, Clerk.

(Balance of first page too faded to read, but carried over to next page is
the following)

took no letter of recommendation from the church for which they did not join
in full till next association. Brother Wells motions to the church for to know
if they have any person in view or not, to be a Deacon in the place of Brother
Brickey, he being removed. The church appoints Zachariah Wells and William
Steward to be proved in the Office of a Deacon. Brother Steward submits to
serve the church. Brother Zachariah objects to serve if the church pleases,
if at last the submits to be proved. Dismissed in love.

December the 23, 1811
Church meeting held at Stony Creek and found in love. Then came forward Lacy
and made his excuse. They forgive him, Brother Oweing (Owens) likewise. A
query to the church: "Is it order to work on the Sabbath, or not?" Answer:
"It is sin and if any person do it, ask him and deal with them for it".
Dismissed in love.

January the 25, 1812
Church meeting held on Stony Creek. The church met and found in love. The
laid over till next meeting. Then came forward Brother James McKinney and his
wife and joined by letter. The church rec'd them. Then came forward Brother
Stacy and said that Mann had told him lies. He said he did not go in at Alley's
to warm and then denied it. Mann denies saying so at all. Mann said he was not
cold and again said his stock was froze at that time and he got of and warmed
himself. A question to the church: "Whither Brother Stacy has sinned or not,
and whither Mann has sinned or not". "He has sinned". Then came forward Brother
Taylor and said report had gone out that he was drunk. He denies it. Then came
forward Brother Hall and acknowledged the same and denies it, but said he was very angry. The church concludes to not (deal) with him till next meeting by his request. They called Brother Steward and Brother Zachariah (Wells). They refuse. Dismissed in order.

February the 22, 1812
Church meeting held on Stony Creek. The church sat and found in love. The
reference came on between Brother Stacy and Mann. Then came forward Mann and
said he does not remember the mistake between them. The church excluded Mann
for sin. He is no more of us in this church. Then came forward Brother Kitchen
and acknowledged he neglected his church meeting. They forgives. Brother Owens
also, Brother Stergen (Sturgill) also forgives them. Then came forward Brother
Henry and his wife and requested a letter of dismission from us. The church
granted it to them. Dismissed in order.

March the 28, 1812
Church met and found in love. Dismissed in order.


April the 25, 1812
Church meeting held on Stony Creek. The church sat and found in love.
The church opens her doors. Then came forward Brother Brickey and Sister,
his wife, and gave up their letter to the church and received in full
fellowship. Dismissed in order.

May the 23, 1812
Church meeting __ (sentence not finished). Church met and sat in love.
One negro received and baptised, he belonging to Stallard's.

June the 26, 1812
The church sat and found in love. Then came forward Brother Hall and confessed
that he had drank too much. The church forgives him at his request. Then came
forward James Brickey and his wife and Nevil Wayland and joined by letter. Then
came forward Hannah Riggs and joined by experience and is received in full
fellowship. Then came forward Zodak Wayland and joined by experience in full
fellowship. Dismissed in order.

July the 26, 1812
Church meeting held at Stony Creek. Sat and found in love. The church appoints
Brother Lacey and Brother Brickey to go to the Association. Also Brother Stacy,
Br. Cox, Con Brickey. Brother Wells to write the letter to send to the
Association. Dismissed in order.

August the 22, 1812
Church meeting held on Stony Creek. Church sat and found in love. The six
Brothers came forward according to appointment and wrote the letter to send
to the Association. The letter received. The church approved the letter to
send it. Then came forward David Cox, Thomas Landers, James Brickey, David
Cox, William Brickey, Zachariah Wells and thereon shared expenses to bear the
letter to the Association. Brother Stergin (Sturgill) wished ____ illegible).
The church appoints members to go and cite to members to attend next church
meeting to give satisfaction to the church for report they have heard of them.
Brother Steward and Brother Landers to cite them to come and give satisfaction
to the church. Dismissed.

September the 26, 1812
Church meeting held at Stony Creek. Church sat and found in love. Then came
forward Brother Steward and said he was ill and Brother Stacy was sick also,
and Brother Dany had a rising (boil) on his finger and they could not go, the
church forgives them. Then came forward Brother Steward and says he cited the
two sisters to come and they have come. The church concludes it is to be a
rule in the church if they send any members of the church to act for the
church, the church is to see to their business, if anything is in danger of
being lost by reason of his absence till he returns home. By the request of
the offenders to nominate Brother Cox, Brother Wells, Brother Wells, Brother
Buster, Brother Stacy to try to settle the grievance between the two sisters -
Clarey Frances and Dicy Ray, and to make peace between them. The church is
satisfied with them both. Then came forward Sarah Kitchen and is received by
experience and is baptised. Dismissed in order.

October the 24, 1812
The church sat and found in love. a letter to the (church) from William Nolin
for a letter of dismission if they can receive his acknowledgement. The church
received his acknowledgement and granted him a letter of dismission by his
request. Dismissed in order.

November the 12, 1812
Church meeting held on Stony Creek. The church sat and found in love. Brother
Cox applies to the church if they can give Brother Brickey and his wife a
letter of dismission, or not. The church granted their request and gave
them a letter of dismission from us in full fellowship. Dismissed in order.

December the 26, 1812
The church meeting held on Stony Creek. The church sat and found in love.
Then came forward Brother McKinsey and acknowledged he had been too neglectful
for missing three meetings having his ox sick. The church forgives him. Then
came forward Sister Isabel Carter and Sister Beckey and after a long time they
laid it down till further acknowledgment if David's Bec (slave) see the wrong
she is to acknowledge her fault. The church forgives them. Dismissed in order.

January the 23, 1813
Church met and found in peace. Dismissed in order.

February the 27, 1813
Church meeting held at Stony Creek. Set and found in love. Brother Sexton came
and made his excuse, and Brother Stegen (Sturgill) likewise. They forgive them.
Then came forward Brother Wells and laid in a complaint before the church. The
church concludes to wait till the next meeting and he would come give them
satisfaction, it being his request. A complaint to the church that Ruben Hall
was drunk. Referred till next meeting. Then came forward Rebecca Cox and proved that she was clear of the story that was laid to the charge by Rode (Rhoda) (slave) and James Cox, and Mima Cox's Luke (slave). Dismissed in order.

March the 27, 1813
Church met and found in love. Then came forward Brother McKinsey and acknowledge he had got angry and had done wrong in so doing. Brother Kinsey made bad confessions and said he had rather be out of the church than in it, and he says he was sorry for what he had done. The church forgives him. Then came forward Brother Hall and said he heard the same but he denies it, but said he had drunk too much, but was not drunk. He acknowledges he has done wrong in so doing. The church forgives him for his fault. Brother Wells and his wife received a letter of dismission from us, and Sister Nancy Farmer and Sister Lucy farmer received letters from us. Dismissed in order.

April the 24, 1813
Church met and sat. Found in love. Church chose Brother Oakes, Mode Baler ?
(Moderator). Brother Landers, took out Sister Jane Stanley to talk to her;
took Brother Cox, James Brickey, Brother Stacy. Report to the church that the
dispute is done away between Brother Landers and Sister Stanley.




(The next page in the book is upside down and contains what appears to be a
roster of members, with small square cut off the bottom right hand corner,
which contained about nine names.)

Zahariah Wells Chloe France
Rebecca Wells Nancy Farmer
David Cox Lucy Farmer
Jemina Cox William George
John McKinsey George's two blacks
Patty, his wife Nancy Hollandworth
Mary Stanfield Nimrod Taylor
James McKinney and his wife Mary
Elizabeth McKinney William Steward
William Brickey Jemina Steward
David Cox Elizabeth Carter
Rebecca Cox Thomas Landers
Nevil Wayland Elizabeth Landers
George Stacy Thomas Owens
James Brickey Martha Taylor
Nancy Brickey Sister Stanley
James Kitchen William Wells
and his wife Susanna Riggs
Elisha Sexton Rhoda Cox (black)
Priscilla Auston Tabitha Sexton
Jemina Dollarhide Lucy Moore
Sarah Catchen (Kitchen ?) Annie Gibson
Nancy Gipson John Buster and his wife
James Gibson Sister Petey (widow)
John Gibson Rebecca Bustar
Frances Wayland David Bustar
Kesiah Wayland Sally Bustar
Rhoda Starnes Sherad Rice
Luke (Stallard's black)
Dicy Ray
Nimrod Stergen (Sturgill) On the margin of this page is
Mary Stergen this entry:
Amy Stergen "The (w)hole in names at this time.")


(There is no entry for May, 1813)

June the ____, 1813
Church sat and found in love. Brother Wells, Moderator. (Next sentence
too faded to read) Brother Sexton came forward and made his excuse for
neglecting meetings. They forgive him. Samuel (?) offer to join the
church. They conclude not till his letter comes and then he is to give
the letter to the church. The church nominates members to go to the
Association. Brother Culbertson, Brother Cox, Brother Cox. Brother
Oakes to write a letter to send by the delegates to the Association.
Brother James Brickey - the church appreciates his gift, an examination
as a grantable gift of the Lord to go forward in prayer and exhortation
when he pleases and when the Lord causes him. Dismissed in order.

July the 24, 1813
Church sat and found in love. Brother Oaks, Moderator. Brother Kitchen
made his excuse for neglecting one meeting one time. They forgive him
and Brother Owens and Brother Stergen and Brother (?) Rod, likewise, and
Brother Riggs neglected two meetings being at a distance from us and nothing
to ride on and not able to walk. Sister Margaret Horton joined the church
by letter. Then came forward Negro man and confessed that he has sinned
and he begs the church to forgive him, and set him at liberty again. The
church received him in full fellowship. Dismissed.

August the 21, 1813
Meeting held on Stony Creek. Brother Wells, Moderator. Church sat and
found in love. The church received the letter to send to the Association
by Brother Cox and George Stacy, James Culbertson. Dismissed in order.

September the 26, 1813
Church sat in love. Brother Kilgore, Moderator. Then came forward Sister
Kitchen and complained to the church against Susanna Stallard for saying she
harbored them Melungins (Melungeons). Sister Sook said she was hurt with her
for believing her child and not believing her, and she won't talk to her to
get satisfaction, and both is "pigedish", one against the other. Sister Sook
lays it down and the church forgives her. Then came forward Cox and relates
to the church that he went to the Association and took the letter and they
received the letter in fellowship. Dismissed.

October the 23, 1813
Church sat and found in love. Brother Flannay, Moderator. Brother Cox puts
a question to the church, "whether it is order to live in the bounds of one
church and to belong to another church". The answer: "They think it not good
(to) bind any member in such cases". The church considers it disorder for
any member of the church to neglect doing anything that the church chooses.
to act for the church respecting Association and they consider it right for
the members to see to his business while they are gone. The church appoints
Brother Kitchen to cite Brother Sexton to come to the next meeting and make
his excuse. Dismissed.

November the 19, 1813
Church sat and found in love. The church chose Brother James Brickey,
Moderator. Then came forward Brother Sexton and made his excuse. The
church forgives him. Dismissed.

December the 25, 1813
Church sat and found in love. Then came forward several of the Brethren
and made their excuse. The church forgives them. Then came forward report
to the church that Disey Rhea had married and her husband is living. She says
that her son has been to see his father and he says that he was dead. The
church considers it is best to lie so till next meeting and her son to come
and report it to them for their satisfaction. Dismissed in order.


January the 21, 1814
James Brickey, Moderator. Then came forward James Brickey and reports that
her son says he is dead and he is willing to be qualified to the same.
The church concluded it is best for to invite Brother Oweing to come to
the next meeting and give satisfaction for neglecting his seat. The church
considers it good order to grant members to go and invite any members that
transgresses to attend their meeting and give the church satisfaction.

February the 26, 1814
Church sat and found in love. Then came forward Thomas Oweins acknowledges
he has drank too much liquor, (for) which they forgive him. Then came forward
Brother Pressley (Carter?) and laid in a complaint against Sister France, drawed
a rifle and threatened to kill them and other bad language. The church concludes it is best to send members to invite her to come and give satisfaction to the next meeting... Chose Bro. Steward and Bro. Taylor to invite her to come.

(No entry until August 1814, pages torn away and missing)

August the 27, 1814
The church sat and is found in love. Brother Wells, Moderator. Then came
forward the reference concerning Pressly Carter. The church excommunicated
Pressley Carter for not hearing them. Then came forward black Sam and said
he had been in sin and said he was sorry for it and he hoped the Lord forgives
him, and the church also. Money made up for the Association. Then Brother
Frank Wayland and Brother John Gipson and Lacy and Sister Wayland also, for
which they grant them all. (probably a request for dismission) Dismissed.

September the 24, 1814
The church sat and found in love. Then came forward Brother _____ (balance
too faded to read.)

The last page has no date and seems to contain a roster of members donating
produce and money to the church.

William Roberts
John Bustar one bushel of corn
James Brickey one bushel of corn
Sexton one bushel of corn
William Brickey one bushel of corn
David Cox one half dollar
Thomas Owens three pecks of corn
Brother Steward one joint of meat
Sister Cart(er?) one quarter of a dollar
Edly Mirfey one meat
Sister Owens some corn
Brother Taylor some corn
Brother Stergin some shugar (sugar)
Dismissed in order. Robert Kilgore, Moderator

End of Book No. 2


BIOGRAPHY OF WILLIAM BRICKEY, SR.

William Brickey, Sr. was born in Botetourt County Virginia, December 29,
1779. When but a youth he became a member of the Regular Baptist Church and in
a short time came to Southwestern Virginia and located near the mouth of Stony
Creek in Scott County. After remaining there some time he married Elizabeth Cocke daughter of David Cocke and both him and his wife became members of the Baptist Church at Stony Creek from the time of its organization, which was organized in 1801. William Brickey was Clerk and Deacon of the Church, most of the time up to his death. He raised the Clerk Ship on account of his age. William Brickey raised a large family, all of which were sons but one. His wife, whom he had lived with for many years departed this life several years before he did; and truly it might be said that they walked together like Zachariah and Elizabeth of old. William Brickey was versed in the scriptures, he often consulted with scripture and he generally gave satisfactory information, he was kind both to his family and neighbors; a good counselor in Church difficulties, was well posted in attending to all Church matters -- having the scripture that were difficult to each case always for instruction. Truly it might be said a strong man in Israel has fallen. The latter part of his life was give wholly up to reading the Scripture and religious devotion, as he had divided out his land and money among his children and lived with his son William Brickey, Jr. When his friends would visit him, he would raise the subject of religion with the *2 is frequently saying he could not see why he was spared for he was doing no good that he could see, but he was patiently waiting for the Lord's time. He generally had good health all through life. When he had his last sickness he was confined but a short time, and appeared to be fully sensible that the time of his departure was at hand, he was perfectly calm, and only inclining to go to Christ who was far better.
He departed this life January 13th, 1865. We should not grieve for those
that die in Christ as those that have not hope.


David Jesse, Sr.
M.T. Lipps



The following is from the book "History of Scott County" by Robert M. Addington
Pages 264 - 265


The Stony Creek Baptist Church

As this is written the Minute Book of the Stony Creek Baptist Church lies
on the desk before the writer. It is faded on account of age and much use. Some of its pages are missing, and some of those yet remaining are scarcely legible. The earliest legible date is August 26, 1815, but the church was organized in 1801. This date is shown in biographical sketches of two of its first members, William Brickey, Sr., and David L. Cocke (it should be David Clinton Cocke). These sketches are to be found in the Minute Book of the Stony Creek Regular Baptist Association. According to this record William Brickey, Sr., was born in Botetourt County Virginia, December 29, 1779, and became a member of this church at its organization in 1801. He was its first clerk, and one of its first deacons. He married Elizabeth Cox, a daughter of David Cox.
David L. Cocke, another of its first members, was born at Castle's Woods,
Russell County, (Virginia) June 12, 1785. At the tender age of fifteen or sixteen, he made public profession, and joined an arm of the Reed's Valley Church which held their sessions at his father's house, which arm was organized into a church the same meeting that he was baptized. The date of the meeting was August 22, 1801.
Many of the church minutes began with the terse, but significant statement: "Church sat, and found in love". An entry of August 26, 1816, states, "Then came forward Brother Gnash and made his excuse for neglecting his church meeting; they (the church) forgave him also". The last legible date in this old church minute book is August 24, 1819.

The list of church members prior to 1819 are:

David Cox Margaret Hammon David Cox Sr.
John Buster John Buster Thomas Lander
Elizabeth Carter Samuel Buster Pattie Tailer
Shad Estep James Cocks Chloe France
Samuel Estep Caty McConnell William Steward
Mary Estep Sarah (black) James Albert
Elizabeth Wallice Sook (black) Charles Buster
William Wells Charley Buster John Fraisure
Thomas Owins Simon Stacey Nimrod Tailer
James (a black man) Nansey Cox Patty Kinsey
Hannah Riggs Nathan Swinney John Sturgin
Salley Mullets Wynoah Carter Sam Pitman
Sarah Buster Sherod Kid James Gibson
David Buster James Brickey Ruth Gibson
William Buster William Brickey
Bates Buster John McKinsey




-A-

Abbel
T.R., 1
Addington
Robert M., 29
Albert
James, 29
Alley
Thomas, 2, 3(2), 5,
6(2)
Auston
Pressleigh, 14
Priscilla, 25

-B-

Baler
Mode, 24
Bama
James, 9
Black
James, 29
Rhoda, 1
Sarah, 29
Sook, 29
Bolin, 13
Jessee, 13
Bolling, 2
Jeremiah, 5
Bradic, 11, 12
Elizabeth, 11
Bradis, 11
Bradix, 11(2)
Bradrick, 11
Briant
David, 2(2)
Rachael, 2
Brickey, 1(2), 2(2), 3,
4, 10, 11(3), 12,
13(4), 14, 15, 16,
17, 22(2), 23(2),
24
Con, 23
James, 1, 2, 8, 10,
17, 22, 23(2), 24,
25(2), 26, 27,29
John, 3, 4, 5, 6(2),
7(2), 8(4), 9(2),
10, 17(2)
Nancy, 3, 25
William, 10(2), 16,
17, 23, 25, 27, 29

William Jr., 28
William Sr., 28, 29
William Sr.
(biography), 28
Broadrick
William, 10
Broobachs
William, 8
Browdick, 10
Burton
Betsy, 2
Bustar
David, 25
John, 27
Rebecca, 25
Sally, 25
Bustard
John, 1
Buster, 23
Bates, 29
Charles, 29
Charley, 29
David, 29
John, 4, 25, 29(2)
Samuel, 29
Sarah, 29
William, 29

-C-

Carnell
Mary, 2
Carter, 7
Agness, 2
Beckey, 24
Elizabeth, 1, 11, 25,
29
Isabel, 24
Joseph, 1, 10
Margaret, 2

Presley, 11
Pressley, 15(2), 27
Pressly, 27
Sister, 27
Wynoah, 29
Cock, 1, 3(2), 8, 9,
10(2), 11(2),
12(2), 13(2), 15
David, 1, 6, 7(4), 8,
9, 10, 11, 16
Henry, 2, 8(2), 11
John, 22
Cocke
David, 28
David Clinton, 29
David L., 29(2)
Elizabeth, 28
Cockerill
William, 3
Cockrel
William Marshall, 1
Cocks, 2
David, 2
James, 29
Matilda, 2
Rebecky, 10
Cockses, 2
Cok
David, 17
Coks
David, 10
Collins, 3
Riley, 3
Tiny, 3(2)
Valentine, 2(2), 4
Cornelius
Mary, 1
Cox, 1(2), 5(2), 12(3),
13(6), 15(2), 17,
23(2), 24(2), 25,
26(3)
David, 1(2), 2, 3, 5,
7(3), 8(2), 23(2),
25(2), 27, 29(2)
David Jr., 1
David Sr., 29
Elizabeth, 29

Henry, 8, 9, 10, 12
James, 24
Jemina, 25
Luke (slave), 24
Mima, 24
Nansey, 29
Rebecca, 24, 25
Rhoda (black), 25
Culberson, 1, 4
Joseph, 4(3)
Culberston
James, 6
Mary, 6
Culbertson, 25
James, 26
Joseph, 1

-D-

Dany, 23
Davis
Israel, 9
Dolahide
Jemina, 9(2)
Dollarhaide
Jemina, 25
Dollarhide
Jeremiah, 14
Dotson
Feby, 11
Mary, 10, 11
Phebe, 10
Simon, 10, 11

-E-

Easterling
Thomas, 9
Eddington
Margaret, 6
Sinthey, 11
Ervin
Jean, 14
Esland
Thomas, 9


Estep
Elizabeth, 6
Joel, 16(2)
Mary, 29
Samuel, 29
Shad, 29
Shadrack, 6
Shadrick, 7

-F-

Farmer
Lucy, 24, 25
Lusey, 15
Nancy, 24, 25
Flannary, 2
Flannay, 26
Flannery, 5, 11, 12
John, 7(2), 8(3)
Sarah, 7(2)
Violate, 3
Fraisure
John, 29
France, 27
Chloe, 25, 29
Cloe, 15
Frances
Clarey, 23
Cloe, 7
William, 7
Francis
Clarey, 11
Cloe, 7

-G-

George, 10, 11(2)
William, 10, 25
Gibson, 8, 13, 14
Annie, 25
Anny, 3
Charles, 4, 5(4)
David, 3, 5, 9(2)
Delilah, 9
Deliley, 11
Fanny, 3, 9(2)
Frances, 4

George, 5
Henry, 3(2)
James, 9, 25, 29
John, 14, 25
Mary, 3, 4
Nancy, 2
Rheuben, 4
Ruth, 29
Thomas, 3(2), 4(3)
Thomas Jr., 3
Vina, 3, 4
Giles, 4
Gipson
Beter, 3
Charles, 3, 4, 5(2),
8
David, 2, 5
Elizabeth, 2
Fanny, 3
George, 3
John, 27
Mary, 3
Nancy, 25
Rachel, 3
Rheuben, 5, 6(2)
Rheubin, 3
Thomas, 3, 6
Gnash, 29
Guttery
John, 9

-H-

Hall, 15(2), 16(2), 22,
23, 24
Mary, 16
Ruben, 24
Rubin, 14
Hammon
Margaret, 29
Henry, 22
Hollan
William, 11
Holland
James, 10
Hollandworth
Nancy, 25

Horton
Margaret, 26
Hutchens, 1(2)
Hutcheson
Nancy, 1

-J-

James, 7
Jones
Mary, 1(2)

-K-

Kelley
Edward, 6
Kelly
Edward, 7
Kid
Sherod, 29
Kildare, 6
Kilgore, 12, 26
Robert, 7, 8, 9, 27
Robin, 10
Kinsey, 24
Patty (McKinsey), 29
Kitchen, 3(3), 5(2),
9(2), 13, 22, 26(3)
James, 5, 8(2), 25
James Sr., 5
Jean, 6
Sarah, 23, 25
Kitchens
James, 5
Kitchin, 15
Kitching, 14(3)

-L-

Lacey, 23
Lacy, 22
Lander
Thomas, 29
Landers, 23
Elizabeth, 25
Mode, 24
Thomas, 23, 25

Large
Mary, 3, 6
Lea
Giles, 1, 4(3)
Sarah, 4
Leath, 1
Henry, 1, 4(5), 5
James, 4, 7(2), 8
Margaret, 8

-M-

McBride
Betsy, 10
Johanne, 12(2)
John, 10
Sinnah, 11
Susannah, 11, 12(2)
William, 10, 12(2)
McConnell
Caty, 29
McGuire
Jessee, 11, 12(2)
Mary, 11
McKinney
Elizabeth, 25
James, 22, 25
McKinsey, 24(2)
John, 16, 25, 29
Patty, 24, 25
Mahan
Selah, 15
Maner, 7
William, 7(2)
Manes
William, 7
Mann, 22(2)
Marshal
David, 5(2)
Susannah, 2
Thomas, 3(2), 5(2)
Marshall
David, 5
Mary, 1
Susannah, 2


Marshel
David, 3(2), 6
Thomas, 4, 5
Mirfey
Edly, 27
Moore
Lucy, 25
Spicey, 5
More
Clary, 4
Judith, 3
Lerecy, 3
Spicy, 3
Mullet
Lias, 17
Nas, 14
Nathan, 14, 16(2)
Sary (Sarah), 14
Mullets
Salley, 29
Murphy, 14, 15, 16

-N-

Nelson
Elinor, 7(2)
Ellender, 2
Neyland
Rebecky, 10
Nolen, 3(2), 16
James, 4, 11
William, 3(2)
Nolin, 15
William, 23
Nuston
Pressleigh, 14

-O-

Oakes, 24, 25
Oaks, 26
Ogden
Lidish, 11
Osborn
Comfort, 2, 3
Jemina, 2
Stephen, 2

Oweins
Thomas, 27
Owens, 22(2), 26
Sister, 27
Thomas, 25, 27
Owins
Thomas, 29

-P-

Penalton
Sarah, 2
Pendleton, 1
Edmond, 1
Petey
Sister (widow), 25
Philips, 2
Elender, 2
Pitman
Sam, 29

-Q-

Quillen
Nancy, 7

-R-

Rany
Samuel, 3
Ray
Dicy, 23, 25
Relby, 4
Rhea
Disey, 26
Rice
Sherad, 25
Richey, 5
Richmond
John, 5
Jonathan, 5
Nancy, 8
Riggs, 9, 13, 14, 15, 17,
20, 26
Hannah, 23, 29
Susanna, 25

Ritchman
John, 3
Nancy, 3
Roberts, 15, 17
Catherine, 1
Cathy, 20
Jenny, 8
Margaret, 12
Mary, 9, 12, 17
Nancy, 8
William, 27
Rod, 26
Russell
Rebecky, 15

-S-

Sexton, 9(2), 12, 13(2),
14, 15(3), 16, 24,
25, 26(2), 27
Bitha, 5, 8
Elisha, 5, 25
Marey, 12
Tabitha, 25
Slave
Bec, 24
Eve, 10, 11
John, 10, 11
Rhoda, 24
Sook, 26
Stacey
Simon, 29
Stacy, 9, 13, 14(2),
15(2), 17, 22(2),
23(3), 24
George, 10, 25, 26
Stallard
Luke (black), 25
Negro, 23
Susanna, 26
Stanfield
James, 2, 5
Mary, 2, 25
Stanley, 16
Jane, 24
Sister, 25

Starnes
Rhoda, 25
Stegen, 24
Stergen, 22, 26
Amy, 25
Mary, 25
Nimrod, 25
Stergin, 23, 27
Steward, 10, 11(3),
12(3), 13(3),
15(2), 22, 23(2),
27(2)
Jemina, 9, 25
William, 1, 22, 25,
29
Stewart
Wm., 8
Stuart
John, 3
Sturgill, 22, 23, 24
Nimrod, 25
Sturgin
John, 29
Swinney
Nathan, 29

-T-

Tailer
Nimrod, 29
Pattie, 29
Taylor, 11(2), 12(3), 15,
22, 27(2)
Martha, 22, 25
Mary, 25
Nimrod, 9, 17, 25
Sarah, 9
Tod
Jemina, 9

-W-

Wallice
Elizabeth, 29
Walling, 13


Watson, 3, 5
John Sr., 1
William, 5(2)
Wayland, 2, 3(2), 5, 15
Frances, 25
Francis, 13(2)
Frank, 2, 27
James, 17
Kesiah, 25
Lacy, 27
Nancy, 1
Nevel, 1
Nevel Jr., 2
Nevel Sr., 1
Nevil, 7, 8(3), 10,
14, 17, 22, 23, 25
Nevil Sr., 5
Zodak, 23
Wells, 5, 9(2), 10,
11(3), 12(2),
13(6), 14, 15, 16,
22, 23(2), 24(2),
25, 26, 27
Rebecca, 25
Rebekey, 14
William, 9, 10(3),
12, 25, 29
Zachariah, 14(2), 15,
17, 22(2), 23,25
Wilson, 1(3)
Jesse, 1, 2

1This name is variously spelled Bradic, Bradix, Braderick, Broaderic, etc.
2* Two words not illegible??



Stony Creek Baptist Church 1801 - 1814

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