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Read at the Reunion of Past and Present Members, by the Pastor
Rev. R. G. Johnson
on the Seventy-fifth Anniversary of the Organization,
August 31, 1878.

========== Ludlow, Warner & Hyde, Book and Job Printers,


By R. G. Johnson

     In presenting this sketch, it is important that the antecedent causes, which led to the formation of the church itself be given. While we may never, on earth, be able fully to exhume these from the buried past, still there are certain items of value, gathered from preserved records, and from the recollections of the aged among us, which are here given in the hope that light will thereby be thrown upon our subject.

     In a warrant for a town meeting in Springfield, Vt., issued Feb. 29, 1788, the following was the second article, viz: -- "To see what the town will do respecting the Baptist Society." Then in a report of an adjourned town meeting, bearing date March 20, 1788, the following is the second item of record, viz: "Voted to pass second article by, which is to see what the town will do respecting the Baptist Society, and consider the 3rd article, respecting the meeting-house spot and the dimensions of the same." Of the same meeting the fourth item of record is a vote, "that the Baptist Covenant and Certificate be recorded." The covenant here referred to is as follows:

"Springfield, Dec. 20, 1787, --

     We, the subscribers, do by these presents, covenant and agree to form ourselves into a Society, in order to carry on the public worship of God, and to support the same amongst ourselves, according to that which we profess, as witness our hands."

	        William Lockwood	Timothy Williams, Jr.
		Abraham Olney		Benoni Lockwood
		John Griswold		Henry Lockwood
		Thomas Cook		James Dunphy
		Abraham Lockwood	William Olney
		Daniel Field		John Williams
		Nicholas Williams	Abraham Williams
		Joseph Lockwood         Joseph L. Taylor
		Jacob Lockwood, 2d	Abraham Lockwood, 2d
		Amos Randal		Nicholas Bragg
		Benj. Olney		Darius Whitman
		Daniel Avery		Eber Bly
		Joseph Covel, Jr.	Thomas Corlew
		Joshua Lockwood 

Immediately after this is the recorded certificate, viz;

These may certify unto all to whom these presents may come, and to the Selectmen of the town of Springfield, Co. of Windsor, and State of Vt., in particular, that Wm. Lockwood (and the twenty-six others as above,) all inhabitants of the town of Springfield, are members of the Baptist Society of Springfield.

Given under my hand at Springfield, this 22nd day of March, 1788. Signed by order and in behalf of the Society.

THOS. COOK, Moderator."

     It is to be remembered that, while the town records refer to this as the Baptist Society, it was in reality what was known as the Freewill Baptist Church. For some years it existed under this name, when it took the name "Christian Church," and now exists as the Advent Church of North Springfield. Of those who originally composed its membership, as per Covenant, we find the name of Eber Bly, who is mentioned as one of the fifty-nine constituent members of our church.

     In various places, throughout the early town records, we find certificates that certain persons are members of Baptist churches variously located, and are paying in support of the same. The object of these certificates was to exempt those to whom they were given, from paying to support the established church of the town. The necessity of such certificates, was owing to the passage of an Act by the State, on the 19th of Oct. 1787, regulating the support of the Gospel, which bound the inhabitants of each town or parish, to be of, and to support the leading denomination, or to show that they were of different views and supported the Gospel elsewhere. To the Baptists, always strenuous advocates of religious liberty, this act was exceedingly repulsive. They were too weak, however, to secure its repeal, until the year 1807, when, after being contested in the Legislature for two years, the measure to repeal was carried. At the time, Aaron Leland, pastor of the Baptist Church in Chester, was speaker of the House, and Ezra Butler, a prominent Baptist minister in the State, was an active member of the Council. Since then the support of the Gospel has been a voluntary matter with the advocates and friends.

     At the risk of being charged with needless digression, the following is introduced as of interest, and as showing what the religious views and practices were, amid which our church had its origin.

     In town meeting, March 5, 1788, it was voted, That L. R. Morris, Samuel Cobb, and Abner Bisbee be a committee to negotiate with a minister for settlement, -- that he be of the Congregationalist or Presbyterian persuasion, -- and that he be paid "in neate cattle or grain at the market price." In town meeting, June 16, 1788, it was voted, That a tax of two pence on the pound, by the Grand List of 1787, be imposed "for the purpose of paying for preaching." Aug. 4, 1788, the town voted to give Mr. Cotton "a call to settle in the work of the Gospel ministry." Sept. 5, 1788, the town voted, That Mr. Cotton have L55 the first year, L60 the second year and after that year to have L70 yearly for and during his services, to be paid by the middle of January, annually, one quarter in cash, and the other three quarters in the produce of the land at the market price."

     In these measures originated the present Congregational church in Springfield, which has exerted the leading religious influence from that date until now.

     While the town records show a few names of Baptist citizens, members of the church in Chester, identified with the early history of our church, the greater part of the constituent members were residents of Baltimore and Westersfield. The few among the original fifty-nine residing in Springfield, were David Boynton, Matthew Pierce, Eber Bly and James Miller, of the brethren, and Hannah Lamson, Pais Schofield, Lucy Griswold, Dolly Bly, Charlotte Cook, Ruth Schofield, Mercy Streeter and Lucy Miller of the sisters, twelve in all.

     For some time previous to her separate existence, our church existed as a branch of the church in Chester. This, our mother Church, began existence in 1780 with ten constituent members, including the pastor, Rev. Aaron Leland. In 1799, a powerful revival commenced, which extended into neighboring towns. At the close of this gracious work, the church in Chester had become so numerous and extensive as to necessitate a division. Accordingly upon the 31st of August, 1803, the church called an ecclesiastical council, and delegates from abroad responded, as follows, viz:

		Alstead, N. H.   (Dea. Nathan Shephard,
                                 (Moses Hale.	
		Jamaica, Vt.,	 (Elder Simeon Coombs,
 				 (Aaron Knapp,
		 		 (Simeon Kingsbury.
		Wallingford, Vt. (Elder Henry Green,
				 (Dea. Colburn Preston.

     Elder Coombs was chosen Moderator, and Moses Hale, Scribe. After duly considering the state of the church, and the local situation of the branches, it was unanimously voted by the council "to recognize and fellowship" our church, then designated as "The Weathersfield and Baltimore Branch of the Chester Church," as a separate and independent church. By the same council, and on the same day, three other branches were duly "recognized and fellowshiped [sic] as independent sister churches," viz: the Baptist churches located respectively in Andover, Cavendish and Grafton.

     "This was an interesting day:," says Benedict in his 'History of the Baptists,' "and the circumstance is probably unexampled in the history of our churches."

     The names of the original fifty-nine will be found at the head of the list of members. Of these the greater part died in the faith, and were tenderly buried by the church. In the cemeteries lying near to us the resting places of many of them may be found, marked by suitable stone and epitaph. The first regular meeting of the church was held Sept. 8, 1803, in Weathersfield, at the house of Ephraim Boynton, where Dea. Silas Bowen now resides. Beman Boynton was chosen Moderator, and Seth Houghton permanent Clerk. It was then, "Voted to send messengers with our Articles of Faith, and request to join the Woodstock Baptist Association." Silas Bigelow and Beman Boynton were elected as the messengers of the church for the occasion. Precisely what the exact form of the Articles of Faith was, does not appear from the records. There is a record of Articles in the last part of the first church book, which, it is supposed, represents the original document in question, but no date being given, it is impossible to decide certainly.

     On the 9th of June, 1821, a record of revised articles of faith is made, from which the following is taken, to show how firmly our church planted herself upon the Calvinistic and restricted communion platform.

     Article 4 reads: "We believe that God from the foundation of the world elected an innumerable company of the posterity of Adam to be made partakers of his heavenly kingdom, through the incarnation, obedience, suffering and resurrection of our Lord Jesus Christ.

     Article 10 reads: "We believe that Baptism and the Lord's supper are ordinances of the Gospel, to be continued in the Church till the second coming of our Saviour, and that it is the duty of God's children frequently to commemorate the sufferings of Christ by partaking of the Lord's supper; and that baptism by immersion (being the primitive mode,) is an indispensable pre-requisite to communion in that holy ordinance.

     To all of which on our seventy-fifth anniversary we heartily say Amen.

     On Application our church was received by the Woodstock Baptist Association during September, 1803.

     At a meeting of the church, March 29, 1804, held at the house of Ephraim Boynton, Beman Boynton was elected to the office of deacon.

     The next record shows that at a meeting in December, 1805, Beman Boynton, Silas Bigelow and Seth Houghton were chosen a committee to inquire after delinquent members. Alas! that so soon initiatory steps in discipline must needs be taken; still we cannot but approve the work of weeding and pruning was not injuriously delayed.

     About this time it was deemed advisable to call a council to consider the propriety of ordaining David Boynton to the Gospel Ministry, he having been licensed by the church "to exercise his gifts" as early as 1804. (Note: -- It will be seen that the name of Boynton is a prominent one in the early history of our church. It is said that, in those days, a man of unsound mind, living in Ludlow, was in the habit of frequently visiting North Springfield, and that he would invariably greet the brethren with this salutation: "The Boyntonites! the Boyntonites! God bless the Boyntonites who hold to the election doctrine.")

     They met November 12, 1806, at the house of Jewett Boynton in Weathersfield, now owned by Rev. B. Burrows. The churches represented were Alstead, Cornish and Newport, N.H., Woodstock, Andover, and Windsor, Vt. Elder Ariel Kendrick was chosen Moderator, and Dea. Samuel Manning, Scribe. The examination having proved satisfactory, it was voted to ordain Mr. Boynton on the day following, at ten o'clock, A. M.; on which occasion Elder Higbee preached the sermon; Elder Kendrick offered the ordaining prayer; Elder Brown gave the charge to the candidate; and Elder Cottle the right hand of fellowship. Where the ordination service was held, the records do not state, but probably at the house of Jewett Boynton. It was the purpose of the council to ordain Beman Boynton to the office of deacon, but he having had "trials of mind respecting the ministry," it was deemed expedient to defer action until he had settled in his own mind to which work he was called of God.

     Respecting the life and labors of Elder David Boynton, it is impossible at this date to obtain any other than a meager sketch. He was brother to Jewett, Beman, and Ephraim, sons of Col. John Boynton, all of whom were among the constituent members of the church. Of John Boynton it is said that he was colonel of a regiment during the Revolutionary war. He moved in the early settlement of the State to Weathersfield from the town of Winchendon, Mass. He was a tall, spare man, with a powerful voice. It is reported that he had been heard in conversation at a distance of two miles.

     David Boynton, when our church was constituted, lived in North Springfield, on what is now the Joel Woodbury farm. He was the first minister who preached a sermon in the town of Baltimore. Soon after ordination he went to Essex, this state, and became the third pastor of the Baltimore church there. His ministry in Essex is reported as having been successful. He afterwards became pastor of the Baptist church in Johnson, where he spent the chief part of his remaining days and was finally buried. Probably between these two pastorates, during the year 1818, he spent three months in St. Lawrence County, New York, as missionary, under the auspices of the Massachusetts Missionary Society. Those living who remember Elder Boynton speak of him as an exemplary Christian, instructive preacher, and successful pastor.

     On the 2nd of May, 1807, the church voted to observe the communion season once in two months, beginning with the first Sabbath in May, which practice has continued until the present. At the same date it was also voted to change the "time of the church conference (covenant meeting) from the second Thursday in each month to the last Saturday before the first Sunday in each month."

     At the meeting of the church, Sept. 5, 1807, in the house of William Wood in Chester, near where J. Spenser Cook now lives, Silas Bigelow was chosen to the office of deacon. Mr. Bigelow then lived in the house now owned by Willard Leland in Weathersfield. Dea. Bigelow continued to hold his office worthily until his death, Aug. 27, 1833, in his sixty-seventh year. From his gravestone the following inscription is copied:

				"With heavenly weapons, I have fought
				The battles of the Lord,
				Finished my course and kept the faith,
				And wait the sure reward."

     His beloved wife, Elizabeth, had passed to the heavenly land a few months before him, having died April 8, 1833. From her gravestone the following epitaph is taken, so expressive of a triumphant faith:

				"God, my Redeemer, lives,
				And often from the skies
				Looks down and watches all my dust,
				Till He shall bid it rise."

     Jan. 2, 1808, Dea. Beman Boynton was licensed to preach, and on October 19th of the same year was called to ordination by the church. The council convened in the school-house at North Springfield, and was composed of delegates from Andover, Chester, Cavendish and Woodstock, of this state; and Alstead and Cornish, N. H. Elder Aaron Leland was Moderator; and Elder Jeremiah Higbee, Clerk. The council refused to proceed to ordination on account of "unsoundness of views on the part of the candidate respecting the state of convicted sinners before regeneration." A subsequent council, however, was called Feb. 8, 1809, which met at the house of Jewett Boynton, Sr., at which time the examination was satisfactory, and the candidate ordained. Elder Kendrick preached the sermon and offered the ordination prayer; Elder Leland gave the charge; and Elder Higbee the right hand of fellowship. Concerning Elder Beman Boynton's personal history, but little can be said. He was born in Winchendon, Mass., in 1768, and died in Weathersfield, Vt., in 1849. Like most preachers in his day, his preparation for the ministry was made with little help from the schools. He was a diligent reader of the Bible and intelligently grasped its fundamental teachings. To other books, whether theological or historical, he gave but little attention; probably because his circumstances did not allow him access to them. He lived in the house in Weathersfield, where Mr. Albert Davis now resides. He preached in and about North Springfield, at such times and places as he was able to arrange for. He is said to have been a moderate and sound preacher, but never one upon whose lips the multitudes hung. He seemed to have regarded himself as bishop of the North Springfield flock, by divine right, and looked upon the coming of other pastors as a usurpation. In his later years he suffered considerably from what he termed "rheumatism in his head," and on attending church, as soon as seated would throw a large red bandana handkerchief over his head, and thus sit during the service. His wife, Ruth, survived him nearly three years, when March 14, 1852, she departed this life, at the age of seventy-two. Long may the memory of the first pastor of our church, and his wife, be revered.

     The first baptisms of the church appear to have occurred during the ministry of Elder Beman Boynton, on March 4, 1810. The names of the candidates are, Enos Young, John Streeter, Elisha Bowen ,Polly Kendall, Lydia Farwell, Anna Young, Ammy Young and Lucy Streeter. On two other occasions, during the same month, the baptismal waters were visited, and in all twelve were baptized.

     September 2, 1815, Jewett Boynton, Sr., was chosen church Clerk, which office he held until April 5, 1823, when Jonathan Boynton was chosen to succeed him. The last record made by Jewett Boynton, Sr., bears date March 15, 1823. His death took place Dec. 4, 1843, when he was eighty years of age. His wife Parmella died April 20, 1849, aged eighty-one years. This worthy couple made their house the cradle of the church during the days of her infancy.

     An entry upon the church book, bearing date April 4, 1816, is worthy of being noted at this point as showing the early attitude of the church upon the temperance question.

"Voted, that in consequence of brother Frederick Temple being frequently intoxicated with spirituous liquors, and not giving that satisfaction of hearty repentance, as we think the Gospel requires, although often admonished by us, we therefore withdraw our Christian fellowship and watchcare from the above Frederick Temple."

     It was about this time that the first meeting-house, owned by the church and society, was built. It was a brick structure, located on the hill, north-east from the present place of worship, a little more than a quarter of a mile distant, in a lot belonging to the estate of the late Elisha Keith, Esq. The house was forty-three feet wide and nearly sixty feet long, facing toward the south. It was entered by three doors, over which was a portico, sustained by four large turned pillars extending to the second story. Above this portico was a cupola, consisting of an arched dome resting upon four short posts, from the top of which a small steeple proceeded. On the two sides of the building were the two rows of windows of twenty-four 8X10 lights each. The house standing just seven rods east of the highway, was enclosed in an acre of land with a row of horse-sheds running from the north end of the building to the road. Besides these sheds there were numerous hitching posts in front near the southern line of boundary. Entering the house on the south end, the worshipper found himself in a narrow entry, at either extremity of which was a stairway, of fifteen steps, leading to the gallery. The three doors of entrance opened exactly oposite [sic] the three aisles of the main audience room. Crossing the entry into the audience room, the worshipper beheld six rows of box-pews; one row upon each side of the room close to the walls, and two double rows between them. The middle aisle was as wide as the two side aisles and separated the two double rows of pews. In the gallery a single row of box-pews extended along the two sides and south end. The choir occupied the south end of the gallery.

     Then it was customary for the worshippers to rise and stand during prayer, which generally was quite protracted, and in order to stand with comfort, the seats were turned up against the sides of the pews. At the close of the prayer, it was not a little amusing to the undevout to hear the rattle and bang of the seats, as they were readjusted for a sitting attitude in worship. The pulpit stood at the north end of the audience room, and was ascended by a stairway on the west side; the occupant, after entering it, fastened himself in by shutting the seat down against the door.

     The precise date of building the house, it is not possible to give; but probably it ws during the year 1815, since the deed of the house and land was recorded Oct. 24, 1816, which would give the society rightful possession thereof. The land was deeded by Daniel Griswold, to Jonathan Woodbury, Jonathan Webster and Jewett Boynton, Sr., for the consideration of $51.50, to be owned and occupied by the Baptist Society, for religious purposes. The date of dedication cannot be given, but old inhabitants says, that Elder Aaron Leland preached the dedicatory sermon, and that Isaac Bucklyn was the first to occupy it as a pastor. After the house ceased to be used as a place of worship, it was sold, made smaller and converted into a dwelling house, which still stands upon the old spot.

     At first, the only means of warming the house, when used as a place of worship, was by foot stoves; these were replenished at noon with live coals from the parsonage, for which in winter, three monstrous fires were prepared every Lord's day. The parsonage, the same house that is now owned and occupied by Miss Julia Myrick, stood a few rods north on the opposite side of the street.

     About the year 1823, the strength of the old brick church was thoroughly tested; one Clarissa Danforth, a female preacher of the Christian denomination, was in town, and to accommodate her audience the Baptist house of worship was offered; on which occasion it was so thoroughly packed, that the galleries cracked and settled several inches. It is perhaps needless to remark, that the congregation dismissed itself instantly. Fortunately none were injured, while the damage sustained by the building was slight.

     Respecting the pastorate of Mr. Bucklyn, Mr. Boynton's immediate successor, but little is now known. A record, dated May 31, 1817, reads: "Received by letter into our fellowship and watchcare, Isaac Bucklyn, a licensed preacher." -- The very next record, dated Nov. 1818, reads: "Dismissed Bro. Isaac Bucklyn by desire, and gave him a letter of recommendation of good standing with us, to the Baptist church at Arlington." It is probable that he preached sometime before joining our church, so that these two dates are not to be taken as fixing the exact duration of his pastorate. Mr, Frenyear, in his Notes on the History of the Baptists in Vermont, states that during the pastorate of Mr. Bucklyn, "a considerable number were added to the church, still the membership was not increased, and the total was twenty less than when organized." The church book however, records no accessions. Mr. Frenyear refers to Mr. Bucklyn as pastor of the Baptist church in Middletown, from 1821 to 1828. Concerning his further history, our inquires have elicited nothing of importance. One of our oldest members speaks of him, as "a neat, gentlemanly and good looking man; of middling stature and brown hair; a good speaker, sound in doctrine and systematic in his discourses."

     Rev. Reuel Lothrop succeeded Mr. Bucklyn as pastor. Perhaps acting on the principle, that the less said of him the better, the records make no other reference to him than to record his name as a member. Fidelity to historical fact, however, requires that the link should fill its proper place in the chain of events, no matter what its character. Mr. Lothrop was pastor at Sutton, N. H., in 1817, and at Cavendish in 1819. His brief pastorate with us, intervening these two, would bring him to this place in 1818. During his pastorate, Polly Bryant and Hannah Haywood united with the church by baptism. After leaving Cavendish, Mr. Lothrop went West, where he ended his days. He is remembered as a tall, dark-featured man, and somewhat noted as a scholar. He published a grammar and a spelling-book, which obtained considerable usage in their day. As a preacher, he was instructive rather than impressive, dwelling considerably upon the facts of science. In his moral character, he proved himself unworthy of respect. A daughter, who survives him, living in Cavendish, writes: "Reuel Lothrop, my father, left Cavendish about fifty-three years ago. About twenty-eight years ago I heard he was out West. That is all I know of him, as he was never a father to me."

     The next to assume the pastorate was Rev. Richard M. Ely. He began his ministry in Nov. 1820, at which time the membership numbered only forty-two. The following spring a revival occurred which added many to the church, more than seventy having been baptized. Five of the converts of this revival subsequently studied for the Christian ministry and were blessed in their labors. Mr. Ely was not ordained until July 11, 1821, consequently many of the converts were baptized by Elder Aaron Leland, of Chester. -- An event occurred on one baptismal occasion worthy of mention here. Jan. 24, 1821, Mr. Leland baptised ten candidates, in what is now J. M. Aldrich's mill-pond, in Weathersfield; as he was leading Barak Upham, one of the ten down into the water, he exclaimed, in his impressive way: "Bro. Barak! this is just like Philip and the Eunuch, going down into the water." Rev. Mr. Newton, pastor of the Congregational Church in Weathersfield, standing near and hearing the remark, thought it an insult to Mr. Upham -- because the Eunuch was a black man. This was when the evidence was not so convincing as now, that the Africans are our brothers.

     Of the council which ordained Mr. Ely, Elder Leland was Moderator, and Charles Forbes, Clerk. The sermon was preached by Joseph Elliot, of Rockingham; ordaining prayer by Isaac Kimball of Claremont, N. H.; charge by the Moderator; right hand of fellowship by Leland Howard of Windsor; and concluding prayer by Horace Trumbull of Westmoreland. Bro. Ely first administered the ordinance of baptism, Oct. 28, 1821.

     Tracing somewhat hastily the chronological chain of events, we find that Oct. 5, 1822, John Kelly was appointed deacon; April 5, 1823, Jonathan Boynton was chosen clerk; Oct. 4, 1823, it was voted to labor with any who absented themselves from the Communion for more than two successive seasons; Dec. 31, 1825, it was voted to extend the time to three successive communion Sabbaths, before taking up labor with those absenting themselves. During the same year, some unpleasant cases of discipline were disposed of; also a precious season of revival enjoyed, resulting in thirty-eight accessions to the church by baptism; March 31, 1827, Lewis Ranstead was licensed to preach; Sept. 7, 1829, Charles E. Toothaker was licensed to preach; May 1, 1830, Jonathan Boynton resigned his office as clerk, and Jewett Boynton, Jr., was appointed to fill the vacancy; July 9, 1830, Bro. Ely resigned his pastorate, and received letters of dismission for himself and wife to join the Baptist church at Saxton's River. Bro. Ely's pastorate covered a period of ten years, and was altogether a successful one. From forty-two the membership increased to one hundred and forty. Like all pastorates it had its days of sunshine and shadow. Mrs. Ely, who survives her husband, says her happiest days were passed in North Springfield. Mr. Ely never aspired to any literary distinction; his sermons were generally extemporaneous, but always impressive. The connected events of his life, your historian has been unable to obtain, and as the best available substitute, would give the following obituary notice, taken from the Minutes of the Woodstock Baptist Association, of 1861:

During the year another of the former Pastors of this Association has ended his labors, and gone to his rest. -- Brother R. M. Ely, was successively Pastor of the churches at North Springfield, at Saxton's River, at Townsbend, at Chester, at Mt. Holly, and at Cavendish. In all these places he was successful in promoting the interests of religion, and augmenting the numbers of the church. His ministry, was attended with a full average measure of success. The nature of his disease, during the latter part of his life, for the most part, deprived him of his reason, but those who knew him during his last sickness, and saw him in his lucid intervals have the fullest confidence in his piety.

     "We would tender to his afflicted widow and children, our Christian sympathy, and pray that the God of the widow and the fatherless may comfort and support them."

     In Nov. 1830, Rev. Ezra Fisher received and accepted a call to the pastorate, which retained until Nov. 9, 1832, when he and his wife Lucy were dismissed that they might labor as missionaries in the West. Mr. Fisher's pastorate, although short, was eminently successful; he baptized seventy, ands aw the membership of the church increased to two hundred and eight. During his pastorate, George C. Chandler was licensed to preach; Philander Taylor, Zuinglius C. Graves. Leland J. Graves, Levi Piper, J. M. Boynton and others, who have faithfully served the cause of Christ, were baptized; and Jewett Boynton, Jr., and Barna Bigelow were chosen to serve as deacons.

     From a sketch of the Life and Labors of Ezra Fisher, prepared by his grandson, Mr. W. H. Latourette, a theological student at Rochester, N. Y., the following facts are taken:

"Mr. Fisher was born in Wendell, Mass., Jan. 6, 1800, spent his early life on a farm, was converted in 1818, was graduated from Amherst College in 1829, spent a year at the Seminary at Newton, was ordained Jan. 19, 1830, was married to Lucy Taft, Feb. 7, 1830, preached for a few months in Cambridge, Vt., and was settled over our church in Nov. 1830. After leaving our church, he was commissioned by the A. B. H. M. Society to go as missionary to Indianapolis, Ind., where he remained until 1836; thence he was sent to Quincy, Ill.; thence, in 1841, to Davenport, Iowa; thence in 1845, to Washington Co., Oregon; thence in 1849 to Oregon City. In 1852 he was made general missionary to Oregon, by the H. M. Board; and after a varied experience of hardship, toil, prayer and blessing, he fell asleep in Jesus, Nov. 1, 1874. He was a good man, and full of the Holy Ghost. A volume of thrilling interest could be filled with the incidents of his eventful missionary life.

[This first section is the text up through page eighteen of the thirty-six page history.]

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