THE NICKELSVILLE BAPTIST CHURCH
A futile search has been made for the first church organized in Scott County; for the first minister who preached to a congregation within its borders; for the denomination that was first to have a group of worshipers within its territory. The history of these first religious organizations would make interesting reading but available records do not disclose them. The pioneer, seemingly unconscious of the fact that he was making history in which his posterity would be greatly interested, signally failed to write it down, and make it available for the future historian. He was so busy in the conquest of difficulties and enemies that he did not take time to chronicle the details of the struggles incident to that conquest.
The pioneer was not irreligious; he brought into the wilderness such ideas of religion as were prevalent in his home country. His religious opinions were subject, however, to the reaction brought about by an entirely new environment. Religious leaders, such as Bishop Asbury and Squire Boone, followed hard upon the frontier as it traveled west. Stories of the good bishop, the great Methodist organizer, and Lorenzo Dow, an early evangelist, were repeated by the grandchildren of the pioneers to whom they ministered.

The author will endeavor to give some account of those old churches concerning which he has been able to gather data, beginning with the old Baptist church at Nickelsville, Va. This church was organized some time prior to February 21, 1807, the date of the first entry in the old church book, some of the leaves of which are missing. The entry is as follows:

"Choose Brother Robert Kilgore Moderator. Rec'd by letter Br. James Ramey. Rc'd by letter Br. Thomas Esterling. Names of the members of the arm on Copper Creek, Robert Kilgore, James Ramey, Thomas Easterling, Thomas Burton, Israel Davis, John Buster, Elizabeth Sallards, Martha Gray, Jane Kilgore, Jane Buster, Nancy Burton."
On April 16, 1808, the following entry was made: "David Jessee, Wm. Wells, Edward Kelly choose as a Presbytery to constitute a Church and to look in the ordination of Br. Robert Kilgore. Br. Kilgore given up to said brethren to come under a regular examination adjourned till next day met according to adjournment. Report made by the Presbytery that Br. Kilgore answered all questions to our satisfaction."

The following is a list of the questions and answers of Robert Kilgore's examination as they are recorded in the old church book:

"What view have you of God?
Answer- I view Him as a Spirit Almighty, Eternal, Immortal, invisible, without body, parts or passions.

What view have you of the Trinity?
Answer- I believe in the Father, Son, and Holy Spirit, Equal in power and glory.

What think you of the Holy Scriptures of the Old and New Testament?
Answer- I believe the Scriptures to be the history of God's will and the only rule for faith and practice.

What think you of man in his first erectitude?
Answer- I believe he was created in God's image in innocence and happiness.

What think you of man in his present state?
Answer- I believe man fallen and depraved through every power of body and soul.

How can a God of infinite power and purity be just and yet the Justifier of the ungodly?
Answer- Through the atonement made by Christ and no other way.

How is the sinner justified before God from the guilt of sin?
Answer- By faith in Jesus Christ.

Is the act of faith what justifies from the guilt of sin?
Answer- It is the righteousness of Christ and rec'd by faith as the instrument that justifies from the guilt of sin and man is planted in the grace that sanctifies.

What views have you about the intermediate state of the soul and the body?
Answer- I believe immediately death passes (?) it passes at once into happiness or misery there to remain during the separate state these mortal bodies of saints and sinners will be raised Spiritual ones and capable of utmost happiness or misery."


Robin Kilgore, as he was affectionately called, was pastor of his home church for a period of more than forty years. In 1820, on the petition of the Stony Creek Baptist Church, he was permitted to use part of his time to attend that church "with the ministry of the word on the 4th Saturday in each month."

At the September meeting, 1847, the first mention is made of the controversy between the mission and anti-mission members of the church. This controversy resulted in the withdrawal and exclusion of a number of the members of the church, February 19, 1848. The members who were excluded on account of their anti-mission belief formed themselves into a church which more nearly represented their belief on missions. June 19, 18S2, the church passed the following resolutions:

"Resolved, That Bro. John R. Gray give notice to each member of this church supposed to have attached themselves to the anti-mission Baptist that the church desires them to attend her next conference and make known their intentions on that subject so that the church may know what disposition to make of their names as it is contrary to our policy to unfellowship, or exclude a member simply for holding anti-mission sentiments."

In July following, the church entered another resolution: "Resolved, That the church examine herself and book to know whether she had done wrong with the Antis, or not, at her next conference."

The early church meetings were held in a building which stood on the lands of Samuel Hartsock, and known as the Copper Creek Meetinghouse until 1855. Samuel Hartsock was under contract to permit the Baptist Church to use this house as a place of worship. The church register first mentions Nickelsville in the minutes of March IS, J850. Minutes of the church often mention the fact that meetings were held in private dwellings, especially in the winter season. On
November 20, 18S2, the church resolved to hold its meetings in the Good Intent Schoolhouse. For some reason a number of church -meetings were held in this building.

At a meeting held in January, 1854, the church resolved "to build a plain, comfortable, neat brick house of worship in the town of Nickelsville; said house to be built 35 by 47 feet, 13 feet high, of solid wall, such other finish of windows, doors, seats, stoves, pulpits, Baptistry, steeple, bells, etc., as a committee appointed for the purpose may from time to time deem within reach of our means."

On December 15, 1855, W. M. Baldwin, chairman of the building committee, reported as ready for use, "a plain, though very neat, fashionable, and comfortable brick house, on a lot of one acre of land obtained of Bro. I. Fuller, Esq., a few hundred yards west of Nickelsville. The house is 33 by 45 feet, 16 feet story." The chairman's report was accepted, and December 29, 1855 was named as the date on which dedicatory services would be held. The sermon of dedication was preached by Eld. W. M. Baldwin, and Eld. David Jessee "closed with a lively exhortation."

The building cost about twenty-five hundred dollars.

On the completion of the new church building, the church had a dream of education that it was never quite able to make come true. Among a number of resolutions relating to schools, one to establish an institution of higher learning to be known as the Nickelsville Baptist Male and Female Academy was passed; it was to be built "on the lot of land now owned or occupied by this church." Eld. W. M. Baldwin, G. W. Hartsock, Dr. Thomas Cook, W. G. Baldwin, J. R. Gray, and Walter Gray were appointed a Board of Trustees "for the better regulation of the schools among us." Money enough, however, to erect a school building was never collected.

The old church building continued in use until the year 1919 when it was considered unsafe. It was then decided to erect a new building which was begun in 1920. August 10, 1921, the ceremony of laying the corner stone was conducted by Rev. J. B. Craft who placed a New Testament under the southwest corner of the building. Rev. L. C. Wolfe preached the dedicatory sermon September 3, 1922.

A. R. Kilgore had charge of the construction of the building, and much of the success of the undertaking was due to his faithful services.


THE COPPER CREEK OR "ADDINGTON FRAME" CHURCH
In the Minute Book of the church September 1847, mention is made of the controversy that had arisen in the church on the question of missions: Under date of January 15, 1848, the Minute Book of the Copper Creek (Nickelsville) Baptist Church has the following entry:

"The church being greaved with Charles Addington, Sr., Charles Culbertson, Sr., Elizabeth Culbertson, Edward Harris, Nancy Addington, Winney Whitley, Nancy Gilam, Sary Easterling, Margret Easterling, Thomas Vicars, and wife, Hanner Dean for disclaiming a fellowship with the church and separating themselves in a separate body from the church, apoint brethering Charles Kilgore, Sr., Robert Kilgore, Elias Marshall and James Easterling to sight said brethering to attend our next meeting in course. Done by order of the church."

Sarah Easterling, Margaret Easterling, Nancy Gilliam, and Edward Harris made due acknowledgments and were restored to fellowship. Most of the others were excluded as being anti-mission in belief. These excluded members furnished the nucleus for the Regular Primitive Baptist Church at what was later known as the "Frame." Soon after the division of the church the question of the use of the old Copper Creek Meetinghouse arose. This dispute resulted in a resolution made by the missionaries directing Robert Kilgore and J. R. Gray as a "committee to notify the antichurch with a written notice not to interfere with the Copper Creek Meetinghouse in any way." The date of this resolution was November 20, 1852. For many years the antimission organization held its meetings in private dwellings, in the "Addington School-house," and in the Copper Creek Meetinghouse, going first to one and then to another. The antimission party of the Copper Creek Church held its first meeting October 2, 1847. The members entered into the following covenant: "We, the Regular Baptist Church at Copper Creek, being convened at James Culbertson's for the purpose of holding our church meeting do covenant, and agree to subscribe our names as Regular Baptists."

Silas Ratliff was made Moderator and James Culbertson, Clerk. Jessee Davis, Charles Culbertson, and James Culbertson were the first Trustees of the Copper Creek Church.

In 1857, Charles Addington, Sr., and Jessee Davis were sent as delegates to an association held at Stony Creek for the purpose of constituting a new association out of a part of the Washington Association.

The first mention of the Big Meetinghouse ("The Frame") was made May 9, 1857. The Trustees of the new house were Stephen Kilgore, Jeptha Culbertson, Joshua Addington, Berry Compton and C. C. Addington.

In 1861, in a paragraph designated as "Item 10th," in the church record, the Stony Creek Association advised its churches "that if any of their members shall aid or assist the federal government in any way contrary to the laws of the Confederate States that they shall be dealt with for disorder, and unless full satisfaction be given, that the same be excluded from the church." To which advice, the "brethren of the Copper Creek Church" made reply in part as follows: "The advice given by the Association to the churches is contrary to the orthodox principles of the Baptists. It is un-scriptural, uncharitable, and full of bigotry."

At the August meeting of the Copper Creek Church, in 1866, a number of its members petitioned that a new church be constituted at Point Truth. This petition was granted and the new church was organized the 4th Saturday in August, 1866.
In June, 1882, it was decided to abandon the old Frame Meetinghouse, and build a new church house. At this same meeting a committee was appointed to procure a deed for a site. The new house was to be ready for occupancy by May, 1883.

In 1897, the Three Forks of Powell's River Association addressed a circular letter to its component churches on the doctrine of Predestination and Election. This letter contained the statement, "That Christ's death and suffering on the cross was only for the redemption of all the vessels of mercy or bodies of the chosen Saints in this time world. The Eternal Child or Spirit that is often called Eternal Life was not redeemed or atoned for, but being the product of an incorruptible seed was not lost, never fell in Adam, and consequently needs no redemption." It further asked that the churches "endorse the doctrine of eternal vital unity and absolute predestination of every event that comes to pass in this time world." The Copper Creek Church objected to the circular letter "on the grounds that the doctrine set forth is not the doctrine taught by the abstract of principles of the Stony Creek Association." In 1898, the Copper Creek Church addressed the following query to the Stony Creek Association which met that year with the Valley Church: "Must we, the Copper Creek Church as Primitive Baptists, endorse the circular letter of 1897 of the three Forks Powell River Association? In other words is that circular letter a correct exponent of the Regular Primitive Baptist Doctrine?" The delegation that bore the query to the Association was at first seated, and then later adjudged in disorder by the Association. The question that had caused a difference of opinion in the Association also divided Copper Creek Church in twain, one part accepting the doctrine set forth in the letter, the other rejecting it. This division brought up the question as to which part of the church should have control of the church building. In November, the part of the church of which William E. Addington was Moderator forbade the holding of any meeting in the church house except on its regular sessions and directed the sexton to keep the church doors locked during the intervals between its meetings.

The matter was taken into court with E. W. Addington, L. J. Addington, C. C. Addington, Chas. P. Wampler and Wm. H. Blankenbeckler, Trustees and Members of the Regular Primitive Baptist Church of Copper Creek, Plaintiffs, and Jno. M. Addington, G. W. Addington, D. J. Addington, W. A. Compton, and Tyre Mead, Trustees, and J. W. N. Addington, J. C. Addington, F. G. Whited and Henry Collier, Defendants. The case lingered in court two or three years before final settlement. Under date of December 18, 1901, the court awarded title to the property, and custody of the original records to the plaintiffs. The defendants were given the use of the church as a place of worship at stated periods, with permission to make copies of such of the original records as they might desire.

The names of some of the ministers who have served the church follow: Elders David Jessee, Jr., Morgan T. Lipps, William Addington, H. Smith, Parmer Sufferage, S. Killgore, Elder Kizer, Elias Colier, William Moore, Martin Good, J. P. Peters, William E. Addington, James M. Quillin, Miligan Killgore, T. R. Carter.

The names of some of the old churches of the same faith mentioned in the records of the Copper Creek Church follow: Livingston Meetinghouse, Obey's Creek Church, Tom's Creek Church, Three Forks of Powell's River Church, Addington Schoolhouse, Meetinghouse on Clinch River near Buster's Shoals, Mill River Church, Grayson County, Virginia, Dougherty Schoolhouse, Big Glade Church, Big Meetinghouse, Sugar Grove, Stony Creek Church, Little Stone Gap Church, Blue Spring Church, Bold Camp Church, Valley Church, Dump's Creek, Fairview Schoolhouse.

Following the minutes of the church meeting held in November 1886, the church clerk entered the following note: "On Sunday night of this church meeting, Our Pastor and beloved Father in Christ, Elder David Jessee, departed this life. He had served this church as their Pastor and Moderator for many years and was greatly beloved by his brethren and sisters of the church.
"C. C. Addington, Clerk."

At the June meeting, 1901, the Church unanimously passed resolutions expressing appreciation of the long and efficient services of C. C. Addington who had served as its clerk for more than thirty years, and, at the same time, expressing deep regret that "from frailty of age," he had found it necessary to resign.


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


THE SULPHUR SPRING BAPTIST CHURCH, LATER CALLED DARTHULA
The date of organization of this church could not be ascertained. Much of the old church minute book is missing. The first legible church order reads as follows: "Appointed committee to examine and correct church book list of members. Left unchanged by the committee."

This list contained the following names: Elizabeth Hobbs, Mary Darter, Martha Hilton, Matilda Ryan, Mary Agee, Catherine Hilton, Margaret Vineyard, Nancy Hart, Francis A. Claman, Kesire Hobbs, Mary A. Coley, Jane Denison, R. M. Denison, W. H. Bevins, Martha Cleek, Rachel B. Bevins, Margaret Cleek, Sopha Ann Cleek, Mary Wadkins, Martha £. Cleek, Sarah A. Cleek, Mary J. Barker, Sara E. Price, John H. Hilton, James Ramey, Josiah McClellan, Rebecca Ramey, Robert McNutt, Wm. H. Agee, E. H. Quillin, David M. Jayne, Jaw.os M. Hilton, W. L. Hilton, Samuel Hilton, Austin Brown, E. B. Hilton, Sarah J. Vineyard, Rebecca Murphy, Catherine Collins, Anna McClellan, Harriett Hilton, A. J. Hobbs, Elizabeth Q. Hilton, John Wallace, Fanna Browder, Michiel Darter, W. L. Coley, Mary J. Ramey, Elinor Ramey, Wm. Ramey, Polly Ramey, David Taylor, Malinda Taylor, Elizabeth Johnson, Watson Whitiker, Elizabeth Bounds, Mary E. Darter, James K. P. Darter, Mary Parmer, Aga Ramey, G. B. Quillin, Nansy S. Quillin, James A. Hilton, Rebecca Peters, Mary E. Taylor, Nancy S. Ramey, George Coley, Jeremiah Marion, Abel McNutt, Robert Bla-lock, Almira Darter, Mary C. Hilton, Eliza Strong, Eliza Hart, Vaughan Hilton, Wm. Blalock, Elizabeth L. Hilton, Rebecca Darter, Noah Hobbs, Nansy S. Hilton, David Hobbs, Polly Ann Coley, Melvina Quillin, William Coley, Lucinda Carrow, Martha Johnson, Annas Pratt, Margaret Blalock, Susan Martin, Sarah Ann Smith, Susan McNutt, Rachiel Cleek, Florence Cleek, Elizabeth Lawson, Anna Blalock, M. L. Ingram, Emaline Ingram, Peter Johnson, Eliza Cleek, Thomas Cleek, Philip McNutt, David Epperson, Mary Wallace,. Felix Syms, Washington Ramey, William H. Ramey, Henry Syms, Henderson Hobbs, Mary V. Walker, John Taylor, Nancy Smith, Polly Quillin, Mary Ramey, James H. Denison, William H. Ellis, Mary Cleek, Martha Kilgore, Henry Darter, Judith A. Graham, David Hilton, Margaret Claman, John Hilton, Polly Denison, Anny Fields, Jeremiah Fields, Emly Payne, E. J. Blessing, Nancy Seaver.


HUNTER'S BRANCH M. E. CHURCH, SOUTH
The exact date of the organization of this church could not be ascertained. Tradition fixes the date at about the year 1800. The families of William Agee who married a Miss Childress, and David Freeman formed the nucleus of the early church, it is said.

A list of its early members follows: Isaac Cookenour, Hesikiah Crumly, David Freeman, Lavina Cook-enour, Isaac Agee, J. B. Agee, Malikiah Crumley, Charity Crumley, J. S. Agee, Rachel Agee, Mary Ann Cookenour, L. C. Freeman, D. T. Freeman, R. Y. Reynolds, James I. Agee, Mary J. Agee, Elizabeth Agee, Sarah Freeman, Elen Reynolds, Mary K. Hickam, Nancy S. Agee, Susan M. Agee, Mary Freeman, Elizabeth Darter, Anna Freeman, Polly Agee, Mary A. Freeman, G. H. Nottingham, Martha Nottingham, Jemima Davidson, Nancy E. Agee, Amelia Nottingham, Eva Freeman, M. L. Agee, Kate Agee, Rachel Agee, Nelie Reynolds, Kate Freeman, Susie Horn, Lilla Freeman, Bertha Horn, Flora Horn.

The following is a list of ministers whose names appear on the church minute book, as having served the church in some capacity: Samuel Patton, George Eakin, T. K. Catlett, Samuel D. Gaines, J. T. Smith, H. L. Wood, F. A. Farley, J. T. Frazier, D. R. Smith, G. W. Renfro, John S. Bowine (?), J. A. Mahoney, S. S. Weatherly, R. M. Hickey, J. C. Runyon, J. W. Hillman, F. H. Farley, J. L. Weber, J. E. Fogleman, S. W. McConnell, W. C. Carden, J. W. Smith, C. H. Fogleman, S. T. McPherson, J. F. Jones, J. I. Cash, E. L. McConnell, J. S. Hensley, A. B. Moore, W. T. Evans, F. Snavely, J. T. Houts, Barney Thompson, K. W. Cox, G. W. Fox, J. W. Stewart, J. B. Simpson, K. G. Munsey, T. H. Francisco, Reubin Steele, John B. Corns, J. H. Torbit, John Craig, L. C. Delashment, F. D. Crumley, W. L. Richardson, J. W. Belt, Eli K. Hutsell, John Baringer, J. E. Neff, E. H. Casady, E. A. Shugart, E. E. Gillenwaters, W. M. Bellamy, James Edwards, Washington Boling, John M. Crismond, John H. Kenady, I. P. Martin, G. S. Wood.


THE CAMP MEETING
The camp meeting seems to have had its origin in the religious needs of the people living in sparsely settled communities on the frontiers in the South. In the absence of suitable houses in which to worship, religious meetings were often held in groves. Inclement weather, however, frequently made some kind of shelter necessary. At first, brush arbors and tents furnished this shelter. Later on many of the "camp grounds," more substantial buildings of logs or plank, were erected.

The main auditorium consisted of a large brush arbor or tent. The more substantial ones were covered with clapboards. "The camps" were located with more or less regularity about the central building. The camp meeting was a very effective evangelizing agency, and it was peculiarly a Methodist institution.

Scott County seems to have had two camp grounds in the early days: one about two miles southwest of Pattonsville, called the Forkner Camp Ground, named for the Rev. Isaac Forkner; the other was Rye Cove Camp Ground on Cove Creek, near the dwelling of Isaac Carter. Meetings at these places have long since been discontinued.

One of the oldest, if not the oldest, camp ground now in use in this part of Virginia is that at Jonesville. Miss Katherine Spencer has furnished the author with a description of it which conforms so nearly to the type of such meetings that it is here quoted:
"The Jonesville Camp Ground is situated in a grove of fine trees. It has stood for more than one hundred years. (Since 1810.) The first buildings were burned during the Civil War but were later restored. The large tent was at one time surrounded by weatherboarded tents, having three or more rooms. Most of them have been torn away.
"The large auditorium or tent is seated with wooden benches, most of them without backs. The shed is supported by huge wooden pillars with stone foundations. On both sides of the tent are wings on hinges which can be raised or let down. The tent has a dirt floor covered with straw. A platform has been raised back of the pulpit for the choir.

The shed was at one time lighted with gasoline lamps, and, perhaps, before that, with candles, and now by electricity.

"The camp ground is surrounded by a stone wall with three gates. Just outside the main entrance stood an old wooden church which has lately been replaced by a new brick one. A few hundred yards down the hill is a pump, and just outside the stone wall there used to be a cave where the people kept their meat fresh, but the cave is now filled up.

"The camp meeting convenes about the last week in August. The tent holders move in on Friday and stay until Monday. In the days gone by, the tent holder would be aroused in the early morning by a trumpet call which was the signal to get up and prepare for the devotional exercises, the time for which being later announced by a second trumpet call.

"The ministers had a special tent, and often after prayers they would be invited to the different places for breakfast.

"The campers came in wagons, bringing their bedding, and food to last throughout the meeting. They came from different parts of the country.

"Camp meeting is the great homecoming for Lee County. It is a great social event, the people coming from all over the county and some of the nearby cities.

"We have some of the finest talent of the Methodist Church to preach and lecture. People of other churches come and take great interest. We are hoping to make the old Jonesville Camp Ground a great religious center for the young people."