Chileab Smith and Sarah Moody

Chileab Smith was born 1 June 1708 in Hadley, Hampshire, Massachusetts to Preserved Smith and Mary Smith. Grandson Calvin Smith (son of Enos) wrote to his son Milton, "Your great grandfather [Chileab] Smith was a patriarch, almost equal unto Abraham. He was raised in a Congregational family, in Hadley, a town on Connecticut River in Massachusetts..." Chileab described his own childhood, being raised primarily by a widowed mother: “I was born at Hadley, of religious parents, my father died when I was about four or five years old, and as I grew up, my mother instructed me how to live…” Early on, he became concerned with the state of his soul. He continued, “...I promised to do better and endeavoured to reform, but soon found fault with my own conduct, than I set up secret prayers in hopes that GOD would help me, but knew nothing of JESUS CHRIST, only by the hearing of the ear. Yet I was afraid to do that which I knew to be sin, and the pray to GOD to keep me from sin and to pardon me. So I got along very uneasy with my own standing till I was about 17 years old, then I was pricked to the heart indeed, by the words of a dying young man. Before this, I used to be frequently with vain company, but now I forsook them, and betook myself to some solitary place, with my bible, to read and pray.” Chileab married first Sarah Moody 28 January 1732 in Hadley, Hampshire, Massachusetts. Sarah was the daughter of Ebenezer Moody and Editha (Day?). The extracted birth record gives her birth as happening 13 January 1709 in Hadley, Hampshire, Massachusetts. However, her death record states that she died on her birthday and this is repeated in a letter by her son Ebenezer: "My mother died on her birthday, Dec. 23, 1789." It is possible though that the birth record was transcribed incorrectly as a birth date, when it may have been a christening date. If true, she was born 23 December 1708 and christened 13 January 1709 in Hadley. Meanwhile, Chileab's struggles with religious questions led to a faith in Christ. This led him to join the Congregationalist church at Hadley. Chileab wrote, “But to pass on, I now had a comfortable hope that I was delivered out of spiritual Egypt, and the cry of my soul to the LORD was, what would you have me to do? Yet I wanted teaching as much as Israel did when they went  through the wilderness: So I went and joined myself to the church, which I found afterwards was wofully fallen, or else never was in good standing, although the words of the covenant were good, yet I found afterwards that they did not pretend to practice according to it, which included true godliness.” This discrepancy led to a division between Chileab and the church. Chileab made his objections but was disappointed by minister and other leaders’ response. “So I came home," said Chileab, "and withdrew from that church, in a public meeting. Some were for dealing with me for it, but finally they let me alone.” The Smiths moved to Ashfield, Franklin, Massachusetts (originally called Huntstown) in 1750. In later town records, Chileab was called the "third settler in Ashfield in 1751. He was the most noted man in Ashfield." The Ellis family and Phillips family had settled there just prior to the Smiths' arrival. Here, Chileab, along with Richard Ellis, operated a mill. The Ellis genealogy states, "This grist mill was a very primitive structure, as were all similar mills in those times. The grinding stones were run by water power, but the bolting and elevating was done by hand or manual labor." By the 1770s, Chileab also seems to have had a shop, as indicated in a tract Chileab wrote. Two of the goods that Chileab mentioned as being in the shop were sugar and "brine boiled hard" (possibly salt harvested from brine and boiled into a hard lump?). Chileab would serve as a selectman in Ashfield in 1762 and 1765.   Chileab continued to be concerned about religion, saying, "Not long after this [his withdrawal from the church at Hadley], I removed with my family to Hunt’s-Town (now called Ashfield) where for sometime I could hear little or nothing of religion amongst my neighbours; but the cares of this vain world seemed to take up all their time." He was especially concerned about his children: "Now I had in my family, a wife and eight children, my wife, I believed, was converted sometime before, but when I looked on my children, I had got no evidence that one of them were converted, yet my children were very dutiful to their parents. But Oh! tho’t I, if the one thing needful be wanting, how dreadful will be their case. And as I used sometimes to take my little infants with me to my private retirements, to present them before GOD, and plead with CHRIST to bless them. So now they were a little advanced in years, my concern for them was exceeding great, yet I had great encouragement, especially at sometimes, that GOD would in his own time, hear and answer my cry for my poor children...Oh! Now I had heart-acking work, for when I looked on my children, there was not one of them that I was willing should be lost." It became clear that he would need to take the initiative if there would be religion in his community. At first, he was hesitant, fearing the the scoffs and ridicule of his neighbor. But while walking alone, a number of scriptures came to mind that made him realize what he needed to do. "So I left what I was about, and went among my neighbours, and desired them to come together (at such a time and place) for religious worship," he wrote. According to his son Ebenezer, "After we removed to Ashfield [then Huntstown] my father proposed to the neighbors to meet together on the Sabbath for religious worship; they assented, and my father took the lead in the worship." Chileab described that meeting: "So when the time was come, there came together almost all that were in the town, to hear: When, after praying, I took an opportunity to speak to them, what I saw from the forecited text, Luke XIII 24, 25. Whereupon when I began to speak, I felt the power of GOD, in a marvelous manner, upon my own soul, which filled my with love, joy, and peace, with a real belief of the truth of what I saw        And now also, to my joy, the things that I had so long pleaded with GOD for, were, in some measure answered, viz. that GOD would pour out the awaking influence of his spirit on my children and neighbours…" Early church records, as quoted in the Ellis genealogy, relate, "In the spring of the year 1753 Chileab Smith moved it to his Neighbors to set up Religious Meetings, which they did, and a Blessing followed; and a Number (in the Judgment of Charity) were brought savingly home to Christ. Oct. 25, 1753. A number met to Gather for solemn fasting and prayer, and Chileab Smith and Sarah his wife, Ebenezer Smith, Mary Smith and Jemima Smith entered into a written covenant together to keep up the Worship of God, and to walk up to farther light as they should require it." Following that, Chileab stated, "And much time I spent in praying with, and counseling of them...But to be short, the work went on and increased, till eight of my children, and many of my neighbours, manifested their union to CHRIST by faith" About this time, Chileab's nineteen-year-old son Ebenezer also began to preach. The French and Indian War had an impact on the family. In 1754, a group of men where attacked in the area, prompting the settlers to flee back to older settlements. The Ellis genealogy relates, "Accordingly, on the same afternoon in which they received the tidings from Charlemont, they abandoned their houses, improvements, stores, &c., except such as could be transported on horseback, and set off, one and all, for the older settlements on Connecticut River. A middle-aged woman, the mother of the present Chileab Smith, traveled ten miles on foot before they encamped for the night." The woman mentioned would have been Sarah. Ebenezer himself related, "Soon after this the war of 1756 broke out, and for two summers we were forced to leave town from fear of the Indians. I was called to go into the army for about three months, and then we built a fort [at Ashfield or Huntstown] and had some men sent to guard us." The fort was described in the Ellis genealogy: "After the return of the refugees to their possessions in Huntstown, the war still continuing, their first object was to erect a fort for their common defense. This was accomplished on the ground occupied by Mr. Smith, and principally at his own expense. The area inclosed by the fort was a square piece of ground containing 81 square rods. It was constructed of upright logs of sufficient thickness to be bullet proof, set three feet into the earth and rising twelve feet above. The inclosure had but one gate, opening to the south, which was always shut and strongly barred during the night. Within the fort stood the dwelling of Mr. Smith, which served as a garrison within which the settlers felt secure from attack during the night. On its roof was constructed, of logs, a tower of sufficient magnitude to contain six men with their arms. Port-holes were so arranged in its sides as to afford its inmates a fair aim at their assailants without, while secure from their balls within. This house stood in the center of the fort, and on the same ground now occupied by the dwelling of Chileab Smith." Ebenezer continues, "So we lived in the fort in the summer for three summers, and in our own houses in the winter. We were in a broken situation at that time, but I still continued to preach, when there was time for it." Church records state, "In the years 1754 and 1755 they were Forced to leave the Town for some months, for fear of the Indians. 1756. They continued in the Town and kept up the Publick Worship of God on the first day of the week continually, Refreshing all that Came to Hear and Attend the Worship with them." The precarious state of affairs also called for extraordinary measures when Chileab and Sarah's son Ebenezer married: "There being no minister or magistrate at Ashfield at the time, on the wedding day the groom took the bride behind him on horseback and guided by marked trees rode from Ashfield to Deerfield to have the ceremony performed. His father Chileab Smith went before them on another horse with his gun to guard them from the Indians." (Ellis genealogy) In 1761, Chileab and Sarah's son Ebenezer decided to become a Baptist. "Making my mind known to my friends I found some who had a desire to be baptised." Among them were Chileab and other family members, as church records state: "July 2, 1761, they were embodied as a church of ten members, of whom six were members of Mr. [Chileab] Smith's family. Chileab, Enos and Eunice, three more of his children, a short time after united with the church." This caused a reaction in and around Ashfield. Ebenezer noted, "It made a great tumult among the people. Such a thing was never heard of in that part of the country before. All manner of evil was said about us; and we a feeble band and no friends near us. But he that is a sanctuary to His people through His grace we were enabled to keep our ground..." The Ellis genealogy states, "The persecution they [Chileab and Ebenezer] suffered on account of their religious belief was almost incredible. This extended over a course of about ten years and required them to make repeated journeys to the General Court at Boston for redress of their grievances. Their orchards were torn up and lands sold to pay tithes for the support of other churches than their own. Warrants for their arrest on fictitious charges were issued, but in each instance they were completely vindicated." The persecution had started when the Baptists were included in a tax to support of the Congregationalist church in Ashfield. According to church records, "Feb., 1763. The people of another Persuasion settled a Minister in the Town, and obliged the Baptists to pay their proportion of his Settlement and Salary till 1768. Then the Church sent Chileab Smith to the General Court, at Boston, with a petition for Help; but Got None." Chileab gave details of what happened: “…then in May [1768], the church sent me with a petition to the General Court at Boston, for relief, and they chose a committee to look into the affair, and our petition appeared so reasonable to them, that they blamed me for not coming sooner for help. But finally, the Court passed a resolve, ‘that I should go and notify the town, and proprietors clerks, with a copy of our petition, to shew cause if any they had, whey the prayer should not be granted, at the next session of this Court; and that the further collection of taxes, so far as respected the petitioners, should be suspended in the mean time.’ But alas! for us, after I was gone to do the business, the Court sent me to do; at the same sitting, the General Court made an act, wherein they empowered our oppressors to gather money of us, or sell our lands for the payment of their minister, and the finishing of their meeting house, yet I went to the Court at the day appointed but could have no hearing.” Chileab and Ebenezer continued to seek for aid but their land was sold for less than it was worth to support the other society's minister and the building of their meeting-house. The church records state, "In April, 1770, the other Society sold 400 acres of the Baptist Lands for the support of their Minister and Meeting-House. Under our Oppression we sent eight times to the General Court at Boston for help; but Got None." Chileab suffered loss as his orchard was torn up and twenty acres of "the best of my land" sold. Chileab reported the Baptists' response: "Yet after all this, the last time we petitioned the General Court for help, the committee that the Court sent out upon the affair, reported, that they had done us no wrong in selling our land, but quite just and neighbourly…But we that had an interest in the throne of grace, ceased not to cry for help, to the supreme orderer and disposer of all things, in whom alone all our hopes remained." Eventually, the matter was resolved by a petition to the King, as noted by church records: "In Oct., 1771, We were set at Liberty by an Order from the King of Great Britain, and our Lands Restored." Ebenezer added, "This looked like a dark day, but I had this for my support, that there is a 'God in heaven that governed the affairs of men.' By the help of some friends the matter was sent over to the King. This was in April. The King's order came the same year, in October. I suppose there were but three men in the country who knew it had gone to the King, till his order came, by which order he overthrew the sale under our law, and put a stop to their taxing us any more. This was 'good news from a far country,' and rejoiced the hearts of my afflicted brethren." But the persecutions were not yet over, especially for Chileab. He wrote, "When the news of what the King had done for us was come, our enemies hope of gain was, in some measure, dashed, and they having no other course to take, they filled this part of the country with slanders against me, and our minister in particular, and also against the whole church, villifying and reproaching us; but me they called the Old Devil of all. Yea, so amazingly engaged were they to make my name odious, that I could not go about my lawful calling, but some evil report would be raised from it, and if I kept at home, the very smoke of my chimney could not pass, but be brought as a circumstance of my being about some evil; and if I went abroad where my business called me, my track would be pursued, to see if they could not find some evil thing done by me." Chileab was prepared for the worst. “…not long after we had our help from England, I heard that a man in authority at Hatfield, threatened to bring me before him, but for what crime I knew not, and one of our oppressors was heard to say, that there was a man or men at Hatfield that could prevent what the King had done from doing us any good.” He also wrote, “And when the officer came and seized on me in my bed, it was no surprize to me, for I had warning by an invisible hand, that I should soon suffer, therefore I was in much prayer to GOD, that for CHRIST’s sake he would be with me, in whatsoever sufferings I should be called to pass through. I was made also to believe that I should have no great matter to do in this trial, but to stand still and see the salvation of GOD. So when I was taken prisoner and many grievous things laid to my charge, which I knew not. I felt uncommon joy to seize my soul, with thankfulness to GOD for preserving me, from being in the least tainted with the crimes laid to my charge.” In 1771, he was accused of counterfeiting and trying to pass off a bad dollar on one Leonard Pike (even though Pike denied that the accusation was true). Men were sent with a warrant and Chileab’s shop and house were searched, as Chileab relates: "On the 8th of November, 1771, came two officers with their attendants, early in the morning, with a warrant from the Chief Judge of our Court, to seize on my person, and to search my house and shop, for bad money, so they seized on me before I was out of my bed and put me under the hands of one Elijah Wells, (a man who a little before had bought twenty acres of my land, at vendue, for ministerial taxes, and performed many injurious acts, he came in a hostile manner into my field, flung down my fences, tore up a number of my apple trees, and the like; yet he must be my keeper) then they told me they had power to search my house and shop. I told them they might have the liberty of all my keys, and they might search as much as they liked, and desired them not to break any lock. Then I got up and went to my door, and saw many attendants with the officers, then I asked, and obtained leave to pray with me family. After prayer was ended, I was told, that in that time they had broke open my shop. I went out and found the door open, and the lock broke to shivers, and my goods tumbled about as if the hogs had been amongst them…Then they went to my house, and every crevice was searched, as if they were hunting a flea, and they were so well pleased with the work, that one of them wished he could have such a chance every day, for some of my goods were seen in their hands, which I have never seen since." Despite lack of evidence, Chileab was arrested and taken to the court in Hatfield, Hampshire, Massachusetts (about 20 miles away). The judge who issued the warrant and now presided over the trial, Israel Williams, had reason to seek vengeance against Chileab. Chileab was treated very poorly. To understand Williams's role, it is neccessary to take a step back and examine his involvement: “In 1762 a plaintiff (unnamed, but presumably not a Baptist) challenged the town’s assessors for failing to impose taxes on the Reverend Ebenezer Smith, Chileab’s son. (Legally recognized ministers were exempt from town taxes.) The case was tried in Springfield, where Israel Williams was chief judge. Williams, who was also a member of the colonial legislature, was a hard-knuckle political boss. The Baptists had no chance in his court. Huntstown’s assessors were found guilty, fined £40, and denied appeal to a higher court.” (Robinson, Donald L., Town Meeting: Practicing Democracy in Rural New England, Amherst, MA: University of Massachusetts Press, 2010, p. 43) Williams had experienced a reversal in fortune when the King was petitioned. “Lieutenant Governor Thomas Hutchinson, hoping to divide the troublemakers in the House, embarrass the opposition to Parliament, and curry favor with the backcountry, secretly urged the Smiths and the leaders of the Warren Association to follow through on their plan of the previous year to petition the king to disallow the Ashfield Law…Fewer than a half dozen people in all of New England knew of the efforts of Hutchinson and the Warren Association to get the Ashfield Law disallowed. When the news arrived in October, it jolted provincial leaders and had the legislature scurrying to restore lands and revise statutes. Those in the House who had opposed the Ashfield Law all along pressed the issue further and succeeded in exempting the Ashfield Baptists from both ecclesiastical and civil taxes for three years to compensate for all their trouble. And that truly should have been the end of it. Not for Israel Williams, however. If actions speak loudly of a state of mind, Williams must have been enraged to have been abandoned not only by the king but, even worse, by his friend Thomas Hutchinson…And who should appear at his [Chileab Smith’s] door but Elijah Wells—he who had defiled Smith’s orchard and burying ground—with a warrant signed by Israel Williams to arrest Chileab for counterfeiting and to search his property for evidence. Wells set to his task with unsurprising vengeance, and even shocked the constable who had accompanied him with his virulent determination to find something—anything incriminating. He finally settled on a lump of boiled brine as just what he needed to call Chileab to account, and ordered the constable, against the latter’s better judgment, to remand Smith to the Hatfield jail to await Judge Williams’s pleasure.” (Williams, Mark, The Brittle Thread of Life: Backcountry People Make a Place for Themselves, New Haven, CT: Yale University Press, 2009, pgs. 170-1.) Ten witnesses were summoned and while no evidence against Chileab could be produced, Chileab was still detained. Of this, Chileab related, "Then I was called to stand before the Judge, while ten evidences were examined, which took up a long time, and I was very infirm in body, that it seemed as if I should have fainted before he had done, yet I indured it. And when he had gone through, and could get no evidence against me, he checked them for speaking in my favour, yet he would not give out, but committed me to a keeper, though I was more fit to be under a doctor’s care, then such a Judge, by reason of my age, and illness of body, yet I was shut up in a cold room, with the doors and windows nailed, and my keeper charged, if he took any sleep to lay across the nailed door. Though my son earnestly intreated that I might lay in a bed, yet no such favour might I receive. So I passed the night composed in mind, waiting to see what GOD would permit those men to do with me further." The next morning, the judge continued as the day before, determined to prove Chileab guilty and angry when the witnesses could not provide the desired evidence. When all else failed, Williams questioned Chileab on matters such as why smoke had been seen to issue from Chileab’s chimney on the Sabbath (the answer being that Chileab would build a fire to warm those who were attending church meetings at his house) and what Chileab used mercury for (Chileab's answer being, "I never used it no other way but to make a doctor’s medicine"). Williams then set a bail so large that it was clear that he meant to keep Chileab in jail as long as possible, awaiting trial. "Thus he bound me over to the Superiour Court, without any evidence, with a great bond (hoping as I suppose) by that means to put me in prison all winter, for when bondsmen appeared he would not accept them, till he was told that one of them was worth twice as much as the whole bond. So I remained under bonds all winter." During this time, another man, who had lost a judgment to Chileab previously, tried to take advantage of the situation and threaten Chileab until the man complained "to a neighbouring church, who, when they came to judge the affair, so far prevailed in making him sensible of his evils" that the man wrote a confession. His trial at the Superior Court did not start in a promising way as he was not permitted to speak for himself. However, the witnesses summoned could not produce reasonable proof, only hearsay. Finally, Chileab related, "The King’s Attorney, who had been very faithful in sending about for evidences, told the jury that he was glad that all suspicions about Smith’s making money were groundless. So the Court ordered the cryer to cry me innocent, crying off three times in open Court, and so I was dismissed, but not one penny allowed me for all my time and abuse." By the end of the ordeal, Chileab stated that "he was greatly injured in his health and lost most of a winter's work." In 1774, Chileab's response to these trials, a tract titled An Answer to the many Slanderous Reports Cast on the Baptists at Ashfield, was printed. There was a period of time that was apparently peaceful to some measure for the Ashfield Baptists. But, unfortunately, a division occurred amongst them in 1785, originating from an argument between Chileab and son Ebenezer, the pastor of the Ashfield Baptists. “In the year 1785, with Enos Smith as clerk, the records give a minute account of a difficulty which arose between Elder Ebenezer Smith and his father Chileab, respecting the salary of a minister, the Elder contending that he should have a fixed salary, and his father that ministers should not be hirelings, but should preach for a love of the work, and be content with what the church sees fit to give him. The church and Mr. Chileab Smith's family were divided on the question.” A council was held 27 Dec and found in Ebenezer’s favor. Chileab’s group, however, could not accept the ruling, according to church records, "Jan. 24, 1787. The Church considered the Result of the Council before mentioned, and found that it wanted the Testimony of Scripture for its support, by which we desired to be tried; and that if we followed their Result and advice we must leave God's word as to our understandings. Therefore, Voted, That we cannot agree with their Result, for many obvious and Scriptural Reasons, which may be seen at Large in the original Records." Another of Chileab's sons Enos, who had sided with Chileab, wrote, "Aug. 29, 1788. Friday the Church met for solemn fasting and Prayer to Almighty God, it being a dark time with us, we being Despised by men. Elder Smith and his party having taken from us our meeting-house, and we turned out to meet where we could find a place, and the Association, on hearing his story, having dropped us from that body." In response, Chileab, then about age 80, organized a church and he and son Enos were ordained in 1789 “as elders and leaders in the church, and Isaac Shepard and Moses Smith, deacons." They united with another Baptist congregation and built a church building. The Ellis genealogy notes that the meetinghouse "was a one-story building, with a four-sided, pointed roof. There is good evidence that they built this house in 1789. (It was a little over one mile north of the church then at 34.) The church seemed to gain in numbers, and was by degrees received into fellowship with the other churches." Sarah died 23 December 1789 in Ashfield, Franklin, Massachusetts (on her 81st birthday, according to her death record and a letter by her son Ebenezer - see the information on her birth above). Her death record notes that she and Chileab had been married "57 years & Eleven Months." Chileab married second Rebecca -- (widow of -- Butler, resided in Zoar, Franklin, Massachusetts at the time of her marriage to Chileab) 3 January 1792 in Ashfield, Franklin, Massachusetts. Eventually, Chileab and Ebenezer's groups reconciled and Ebenezer's group were admitted into the church Chileab had started. “Jan. 23, 1798: Voted to receive back Elder Ebenezer Smith, with such members as are willing to tell their experience.” The churches were reunited with Ebenezer's brother Enos as the pastor. Ebenezer asked for a dismission that year, stating later that it was because there was already an elder ordained, and left town. Chileab died 19 August 1800 in Ashfield, Franklin, Massachusetts. His great-grandson Aaron Smith wrote in 1851, "He left when he died, living, 8 children, 46 grandchildren and 91 great grandchildren; total, 145...Twelve of our great grandfather Chileab Smith's posterity are and have been ministers; all living but three; two settled in this county, and five of the females married ministers; two of them and their husbands are missionaries, one in China and the other in India." The Ellis genealogy indicates that he was buried in the oldest burying ground in Ashfield, along with son Chileab: "Three Chileab Smiths are buried there, but with no inscriptions on the stones at the head of the graves." His widow, Rebecca, died 17 April 1802 in Zoar, Franklin, Massachusetts.

Chileab and Sarah’s children are: Mary Smith, born 22 Jan 1732 in Hadley, Hampshire, Massachusetts, married Nathan Chapin (b. 3 Feb 1734/5 in Springfield, Hampden, Massachusetts to Japhet and Thankfull Chapin, among those who sent a petition to the General Court in May 1768 asking to be exempted as Baptists from a tax to support the Congregationalist minister, selectman in 1764 and 1768, d. 13 Feb 1830 at the home of his son Japhet in Buckland, Franklin, Massachusetts) 15 Dec 1757 in Springfield, Hampden, Massachusetts (intention 16 Nov 1757), moved to Springfield after marrying, then back to Ashfield, died 4 Aug 1787. The Ellis genealogy relates how Mary and Nathan may have met: "There is a legend current among Nathan's posterity here that he was one of the guard sent to Huntstown, and that while here he fell in love with Chileab Smith's oldest daughter, Mary, and married her in 1757." Nathan was a sergeant in the Revolutionary War and fought at the battle of Ticonderoga. He was taken prisoner in that battle with nine others 5 Jul 1777 and ordered to mow grass at Crown Point but escaped by sharing their rum ration with the overseer until he fell asleep, rowing the boat to a port where they left the overseer still asleep, and using the moss on the trees to find their way home. Ebenezer Smith, born 4 Oct 1734 in South Hadley, Hampshire, Massachusetts, began preaching at the age of 19 (29 Nov 1753), served in the army in the French and Indian War and as a private in the Continental Line during the Revolution, married 1) Remember Ellis (b. 1 May 1735 in Easton, Bristol, Massachusetts to Richard Ellis and Jane Phillips, "a person of uncommon worth") 1 Jul 1756 in Deerfield, Franklin, Massachusetts (the couple rode on horseback to Deerfield, as there was no one  to marry them in Ashfield, with Remember riding behind Ebenezer on one horse and father Chileab on another horse with a gun to protect them), 2) Lucy Shepardson (b. abt. 1740, of Guildford (New Haven, Connecticut?), called by Ebenezer "one who was truly a helpmeet to me," d. 5 Oct 1808, bur. Goshen Center Cemetery, Goshen, Hampshire, Massachusetts) 15 Jun 1796 (intention 26 May 1796) in Ashfield, Franklin, Massachusetts, Esther -- (b. 1 May 1739 (estimated from age at death), widow of Moses Harvey, d. 14 Oct 1814, bur. Baptist Corner Cemetery, Ashfield, Franklin, Massachusetts) 5 Jan 1809 (intention 27 Dec 1808) in Montague, Franklin, Massachusetts, became one of the founding members of a newly formed Baptist church at Ashfield, Franklin, Massachusetts 2 Jul 1761 after meeting with a Baptist elder who came to town on business, ordained and became the first preacher in Ashfield 20 Aug 1761, withstood persecutions against him and other church members (such as being taxed for the support of a minister of another church and having property confiscated), also faced a schism within his church in 1788 caused by an argument with his father on the pay of ministers, left Ashfield for six months after Remember's death to travel and preach in new settlements, reunited with Chileab's church in 1798 but asked for a dismission and left Ashfield, settled and became the Baptist pastor in Hinsdale, Berkshire, Massachusetts, returned to Ashfield in 1807, delivered his last sermon at Ashfield 22 May 1815 and set out on a journey to preach in settlements in New York, settled at the home of his son Ebenezer Jr. in 1816, died 6 Jul 1824 in Stockton, Chautauqua, New York, buried in Evergreen Cemetery, Stockton, Chautauqua, New York. The Ellis genealogy states, "Personally Elder Smith was about five feet eight inches tall, thick set and dark complexioned...though not favored with early opportunities for a systematic education, is represented to have been a man of strong native powers of mind, thoroughly orthodox in sentiment, and an acceptable preacher...Elder Smith was a pure and noble man and was held in high esteem by all who knew him, and he was extensively known throughout New England and New York...At Throopsville, Cayuga Co., N. Y., he preached to the settlers there in the hollow of a large buttonwood tree which held an audience of 32 persons. From this as a beginning the Baptist church there was founded." His grandson Aaron Smith wrote, "He was a preacher of the Gospel ministry 72 years, and preached nine thousand and twenty sermons, rode one horse 19 years, and traveled in that time 23,000 miles." Moses Smith, born 10 Aug 1736 in Hadley, Hampshire, Massachusetts, married Diathena Briggs (d. 10 Mar 1795 in Ashfield, Franklin, Massachusetts) 25 April 1762 in Ashfield, Franklin, Massachusetts, appointed deacon in the church founded by Chileab after the schism, recorded residing in Ashfield, Franklin, Massachusetts in 1790, died Mar 1828. Sarah Smith, born 24 Aug 1738 in Hadley, Hampshire, Massachusetts, married 1) Nathaniel Harvey marriage intention 19 Apr 1759 in Deerfield, Franklin, Massachusetts, 2) Israel Standish marriage intention Nov 1794 in Ashfield, Franklin, Massachusetts, and 3) Samuel Elmer (b. 20 Sep 1732 in Northfield, Franklin, Massachusetts to Hezekiah and Miriam (Janes) Elmer, a blacksmith and later a farmer, m. 1) Elizabeth Canfield, recorded residing in Ashfield, Franklin, Massachusetts in 1810, d. 1818 in Ashfield, Franklin, Massachusetts, buried in Ashfield), had apparently been residing in "Scheenas Borough" in New York at the time of her second marriage, died about 1830 (age 92). Jemima Smith, born 15 Mar 1740 in Hadley, Hampshire, Massachusetts, married Isaac Shepard (b. abt. 1733, appointed deacon in the church founded by Chileab after the schism, d. 13 May 1802, bur. Baptist Corner Cemetery, Ashfield, Franklin, Massachusetts with part of his epitaph reading, "A husband dear, a father kind, A pious heart a patient mind") 19 Jan 1764 in Ashfield, Franklin, Massachusetts, died 30 Sep 1828 in Stockton, Chautauqua, New York, buried in Evergreen Cemetery, Stockton, Chautauqua, New York. About Isaac, the Ellis genealogy records, "Dea. Isaac Shepard was in Huntstown as early as 1763, and was then 31 years of age…Isaac was chosen deacon in Chileab Smith's church, just after the division in 1788, and continued in the office until his death. He was a man highly esteemed in the town and served on the Board of Selectmen and in other offices." Chileab Smith, born 16 Oct 1742 in Hadley, Hampshire, Massachusetts, married 1) Elizabeth Sawyer (b. 22 Aug 1741 in Sunderland, Franklin, Massachusetts to Judithan and Esther Sawyer, d. 1 Feb 1814 in Ashfield, Franklin, Massachusetts) 4 Oct 1764 in Ashfield, Franklin, Massachusetts, 2) -- -- (b. abt. 1756, d. Apr 1821 in Ashfield, Franklin, Massachusetts), 3) -- -- (b. abt. 1758, d. 10 Jun 1838 in Ashfield, Franklin, Massachusetts), and 4) Jerusha -- (b. abt. 1757, m. 1) -- Ware, d. 20 Jul 1843 in Ashfield, Franklin, Massachusetts of a lung complaint) 21 Nov 1838 in Ashfield, Franklin, Massachusetts, a farmer, selectman in 1784 and at one time, a representative in the Massachusetts legislature, living in 1837 on the land where his father had originally settled, died 27 May 1843 in Ashfield, Franklin, Massachusetts (on his father's former land, age 100 years, 7 months, and 11 days). According to the Ellis genealogy, "Chileab, Jr.…had four wives. He married the last when he was 96 years of age, and it is recorded that ‘the fifth generation of his posterity were present at the nuptials.’ His last wife outlived him. Long accustomed to the good old ways, he at first opposed, it is said, the use of stoves and instrumental music in churches. He was a rigid Baptist, a sincere and pious man, and believed in the Divine ordinance of marriage, claiming that, as to his wives, 'the Lord provided them,' and each time that 'the last was the best.' Good philosophy, whether based on religious motives or not. He outlived all his children. The writer saw him a year or two before his death. He retained much of his mental and physical vigor to the last. Ashfield produced many aged men, but Chileab Smith, Jr., was noted as the only one who reached the full period of a century." Enos Smith, born Jul 1744 in Hadley, Hampshire, Massachusetts, died as a little child according to his brother Ebenezer, died 22 Sep 1746 buried in Evergreen Cemetery, South Hadley, Hampshire, Massachusetts. Mariam Smith, born 24 Apr 1746, died 17 Jun 1746, buried in Evergreen Cemetery, South Hadley, Hampshire, Massachusetts. Mariam Smith, born 22 May 1747, married Ephraim Jennings (b. 6 Sep 1749 in Natick, Middlesex, Massachusetts to Ephraim and Sybilla (Rice) Jennings, a lieutenant in the Massachusetts militia in the Revolutionary War, d. Ashfield, Franklin, Massachusetts), died 8 Jun 1827, buried in Evergreen Cemetery, Stockton, Chautauqua, New York. Enos Smith, born 24 Jul 1749 in South Hadley, Hampshire, Massachusetts (see pension record), married Hannah Drake (b. 24 Aug 1764 (see Enos's pension record), d. 28 Dec 1844 in Ashfield, Franklin, Massachusetts) 18 May 1780 (marriage performed by Ebenezer Smith--for information on this marriage, see Enos's pension record; their son Calvin wrote to his son Milton that "When he [Enos] was about thirty years old he married Miss Hannah Drake, a merry girl of fifteen, and when she was twenty-one, she had four sons, of whom I was the youngest. She was sister to Alvin Drake's father."), served as a private and sergeant in the Massachusetts Line in the Revolutionary War), ordained in 1789 as a minister along with his father after the schism in the Ashfield Baptist church, recorded residing in Ashfield, Franklin, Massachusetts in 1810, 1820, and 1830, died 8 Mar 1836 in Ashfield, Franklin, Massachusetts, buried with Hannah at Baptist Corner Cemetery, Ashfield, Franklin, Massachusetts. The Ellis genealogy relates, "Elder Enos Smith continued to preach for many years. He lived up to his belief, charged nothing for preaching, but was supported by voluntary contributions. Erastus Elmer, now 90 years of age, well remembers the neighbors and his father carrying in their gifts…Both [Ebenezer and Enos] were good men, highly respected by all who knew them." -- Smith, (a son) died as an infant according to his brother Ebenezer. Eunice Smith, born about 1757, married Benjamin Randall (d. 9 Sep 1828 in an infirmary in Shelburne, Franklin, Massachusetts) 10 Jan 1792 in Shelburne, Franklin, Massachusetts, died 29 Oct 1823 in Shelburne, Franklin, Massachusetts, buried with Benjamin in South Cemetery, Shelburne, Franklin, Massachusetts. Eunice was a writer who focused on religious themes and had three pieces of writing published: Some arguments against worldly-mindedness, and needless care and trouble (1791; an imagined conversation between Mary and Martha), Some of the exercises of a believing soul described (1792; a collection of religious questions with answers paired with poems, along with two additional poems at the end), Practical Language Interpreted in a Dialogue Between a Believer and an Unbeliever in Two Parts (1793), Some motives to engage those who have professed the name of the Lord Jesus, to depart from all iniquity, and study a close walk with God (1798; a two-part pamphlet with 1) paragraphs describing different motives as described paired with poems and 2) a collection of Christian poetry).

Sources: 

New England Historic Genealogical Society. Massachusetts, Town Birth Records, 1620-1850 [database on-line]. Provo, UT, USA: Ancestry.com Operations Inc, 1999. New England Historic Genealogical Society. Massachusetts, Town Marriage Records, 1620-1850 [database on-line]. Provo, UT, USA: Ancestry.com Operations Inc, 1999. New England Historic Genealogical Society. Massachusetts, Town Death Records, 1620-1850 [database on-line]. Provo, UT, USA: Ancestry.com Operations Inc, 1999. Vital Records of Springfield, Massachusetts to 1850. Boston, Mass.: New England Historic Genealogical Society, 2002. (Online database. AmericanAncestors.org. New England Historic Genealogical Society, 2008.) "Massachusetts Births and Christenings, 1639-1915," database, FamilySearch; citing FHL microfilms 186,152, 886,783, and 1,059,951. "Massachusetts Marriages, 1695-1910," database, FamilySearch; citing reference ; FHL microfilm 14,766, 186,152, 363,889. "Massachusetts, Springfield Vital Records, 1638-1887," database with images, FamilySearch; citing vol 3, Springfield, Hampden, Massachusetts, Springfield City Hall; FHL microfilm 185,416. "Massachusetts Deaths, 1841-1915," database with images, FamilySearch (https://familysearch.org/ark:/61903/1:1:N7YK-3L9 : 10 December 2014), Jerusha Smith, 20 Jul 1843; citing Ashfield, Massachusetts, v 8 p 106, State Archives, Boston; FHL microfilm 959,807. "Massachusetts Deaths and Burials, 1795-1910," database, FamilySearch; citing FHL microfilm 1,887,660. "Massachusetts Town Records, ca. 1638-1961," database with images, FamilySearch (https://familysearch.org/ark:/61903/1:1:FH75-L9J : 4 November 2017), Benjamin Randle and Eunice Smith, 10 Jan 1772; citing Shelburne, Franklin, Massachusetts, United States, Town clerks and local churches; FHL microfilm 1,887,660. "Massachusetts, Town Clerk, Vital and Town Records, 1626-2001," database with images, FamilySearch (https://familysearch.org/ark:/61903/1:1:FHT2-3KP : 4 November 2017), Ebenezer Smith and Remembrance Allis, 01 Jul 1756; citing Marriage, Deerfield, Franklin, Massachusetts, United States, , town clerk offices, Massachusetts; FHL microfilm 186,146. Ancestry.com. Massachusetts, Compiled Marriages, 1633-1850 [database on-line]. Provo, UT, USA: Ancestry.com Operations Inc, 2005. Original data: Dodd, Jordan, Liahona Research, comp. Massachusetts, Marriages, 1633-1850. Massachusetts Vital Records to 1850 (Online Database: AmericanAncestors.org, New England Historic Genealogical Society, 2001-2010). Ancestry.com. Massachusetts, Town and Vital Records, 1620-1988 [database on-line]. Provo, UT, USA: Ancestry.com Operations, Inc., 2011. Original data: Town and City Clerks of Massachusetts. Massachusetts Vital and Town Records. Provo, UT: Holbrook Research Institute (Jay and Delene Holbrook). Maltby, John A. (trans.), Easton, Massachusetts Vital Records Transcription, 2002, http://home.earthlink.net/~lilymaltby/easton_vital_records.html, retrieved 6 May 2013. Philips, Beth, comp.. Massachusetts Deaths, 1844: Vol. 8, Barnstable to Hampshire; Volume 9, Middlesex to Worcester [database on-line]. Provo, UT, USA: Ancestry.com Operations Inc, 2001. Original data: Boston, MA, USA: Boston State Archives, 1844. Ancestry.com. 1790 United States Federal Census [database on-line]. Provo, UT, USA: Ancestry.com Operations, Inc., 2010. Images reproduced by FamilySearch. Original data: First Census of the United States, 1790 (NARA microfilm publication M637, 12 rolls). Records of the Bureau of the Census, Record Group 29. National Archives, Washington, D.C. Ancestry.com. 1810 United States Federal Census [database on-line]. Provo, UT, USA: Ancestry.com Operations, Inc., 2010. Images reproduced by FamilySearch. Original data: Third Census of the United States, 1810. (NARA microfilm publication M252, 71 rolls). Bureau of the Census, Record Group 29. National Archives, Washington, D.C. Ancestry.com. 1820 United States Federal Census [database on-line]. Provo, UT, USA: Ancestry.com Operations, Inc., 2010. Images reproduced by FamilySearch. Original data: Fourth Census of the United States, 1820. (NARA microfilm publication M33, 142 rolls). Records of the Bureau of the Census, Record Group 29. National Archives, Washington, D.C. Ancestry.com. 1830 United States Federal Census [database on-line]. Provo, UT, USA: Ancestry.com Operations, Inc., 2010. Images reproduced by FamilySearch. Original data: Fifth Census of the United States, 1830. (NARA microfilm publication M19, 201 rolls). Records of the Bureau of the Census, Record Group 29. National Archives, Washington, D.C. Ellis, Erastus Ranney, Biographical sketches of Richard Ellis, the first settler of Ashfield, Mass., and his descendants, Detroit, MI: W. Graham, 1888. Chapin, Orange, The Chapin Genealogy: Containing a very large proportion of the descendants of Dea. Samuel Chapin, who settled in Springfield, Mass. in 1642, Northampton, MA: Metcalf & Company, 1862, p. 35. Johnson, William W., Elmer-Elmore genealogy : records of the descendants of Edward Elmer of Braintree, Eng., and Hartford, Conn., through his son Edward, 1632-1899, North Greenfield, WI: W.W. Johnson, 1989. Young, Andrew W., History of Chautauqua County, New York, Buffalo, NY: Matthews & Warren, 1875. Death notices, Columbian Centinel (Boston, MA), 6 Sep 1800, p. 2. Coltrane, Jenn Winslow, Lineage Book of the National Society of the Daughters of the American Revolution, vol. 56, Washington DC: Judd & Detweiler, Inc., 1921, p. 387. Title: Lineage Book : NSDAR : Volume 093 : 1912. Ancestry.com. North America, Family Histories, 1500-2000 [database on-line]. Provo, UT, USA: Ancestry.comOperations, Inc., 2016. Gravestones of Ebenezer Smith, Jemima (Smith) Shepard, and Mariam (Smith) Jennings, Evergreen Cemetery, Stockton, Chatauqua, New York. Gravestones of Enos and Hannah (Drake) Smith, Remember (Ellis) Smith, Esther (--) (Harvey) Smith, and Isaac Shepard, Baptist Corner Cemetery, Ashfield, Franklin, Massachusetts. Gravestone of Lucy (Shepardson) Smith, Goshen Center Cemetery, Goshen, Hampshire, Massachusetts. Gravestones of Enos Smith and Mariam Smith, Evergreen Cemetery, South Hadley, Hampshire, Massachusetts. Gravestone of Eunice (Smith) Randall, South Cemetery, Shelburne, Franklin, Massachusetts. Abstract of Graves of Revolutionary Patriots; Volume: 4; Serial: 7119; Volume: 6. Hatcher, Patricia Law. Abstract of Graves of Revolutionary Patriots [database on-line]. Provo, UT, USA: Ancestry.com Operations Inc, 1999. Original data: Hatcher, Patricia Law. Abstract of Graves of Revolutionary Patriots. Vol. 1-4. Dallas, TX, USA: Pioneer Heritage Press, 1987. "Baptist Corner Cemetery Gravestones, March Road, Ashfield, Massachusetts," inscriptions read and recorded by Carol Booker and Nancy Gray Garvin, September 2004, The Ashfield Historical Society Museum, http://www.ashfieldhistorical.org/, retrieved 3 December 2017. Barber, John Warner, Historical Collections Relating to the History and Antiquities of Every town in Massachusetts with Geographical Descriptions, Worcester: Warren Lazell, 1848, retrieved from http://history.rays-place.com/ma/franklin/ashfield.htm, Feb 2013. Temple, Josiah Howard and Sheldon, George, History of the Town of Northfield, Massachusetts, for 150 Years, Albany, NY: Joel Munsell, 1875, pgs. 536-7. "Ashfield Gravestones," inscriptions read and recorded by Carol Booker and Nancy Gray Garvin, Ashfield Historical Society Newsletter, Spring 2005, The Ashfield Historical Society Museum, http://www.ashfieldhistorical.org/, retrieved 8 January 2018. Pension records of Enos Smith, as found in Ancestry.com. U.S., Revolutionary War Pension and Bounty-Land Warrant Application Files, 1800-1900 [database on-line]. Provo, UT, USA: Ancestry.com Operations, Inc., 2010. Original data: Revolutionary War Pension and Bounty-Land Warrant Application Files (NARA microfilm publication M804, 2,670 rolls). Records of the Department of Veterans Affairs, Record Group 15. National Archives, Washington, D.C. Smith, Chileab, An Answer to Many Slanderous Reports Cast on the Baptists at Ashfield, Norwich, CT: Robertsons and Trumbull, 1774. Smith, Eunice, Some arguments against worldly-mindedness, and needless care and trouble, Boston: E. Russell, 1791, cited in Ockerbloom, John Mark (ed.), "Online Books by Eunice Smith," The Online Books Page, Philadelphia: University of Pennsylvania, http://onlinebooks.library.upenn.edu/webbin/book/lookupname?key=Smith%2C%20Eunice%2C%20of%20Ashfield, retrieved 28 Jan 2018. Smith, Eunice, Some motives to engage those who have professed the name of the Lord Jesus, to depart from all iniquity, and study a close walk with God, Greenfield, MA, 1798, cited in Ockerbloom, John Mark (ed.), "Online Books by Eunice Smith," The Online Books Page, Philadelphia: University of Pennsylvania, http://onlinebooks.library.upenn.edu/webbin/book/lookupname?key=Smith%2C%20Eunice%2C%20of%20Ashfield, retrieved 28 Jan 2018. Smith, Eunice, Some of the exercises of a believing soul described, Boston: E. Russell, 1792, cited in Ockerbloom, John Mark (ed.), "Online Books by Eunice Smith," The Online Books Page, Philadelphia: University of Pennsylvania, http://onlinebooks.library.upenn.edu/webbin/book/lookupname?key=Smith%2C%20Eunice%2C%20of%20Ashfield, retrieved 28 Jan 2018.   Records related to the Chileab and Sarah (Moody) Smith family but not copied below due to copyright considerations: McLoughlin, William G., "Ebenezer Smith's Ballad of the Ashfield Baptists, 1772," The New England Quarterly, Vol. 47, No. 1 (Mar., 1974), pp. 97-108. King, Marilyn Maxfield, Historical Letter of Calvin Smith, submitted in 2002 to http://www.rootsweb.ancestry.com/~nychauta/Families/Csmith.htm, posted 31 Aug 2008 to Ancestry.com (https://www.ancestry.com/mediaui-viewer/collection/1030/tree/41280533/person/20345350731/media/2c875d75-6f69-48e7-baec-aef9fdf386d6?_phsrc=KtR3476&usePUBJs=true), retrieved 21 Jan 2018. Robinson, Donald L., Town Meeting: Practicing Democracy in Rural New England, Amherst, MA: University of Massachusetts Press, 2010, p. 43) Williams, Mark, The Brittle Thread of Life: Backcountry People Make a Place for Themselves, New Haven, CT: Yale University Press, 2009, pgs. 170-1.

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Writings

Click each link to view the following writings by the Smith family: Tract by Chileab Smith Poem by Ebenezer Smith Writings of Eunice Smith

Town Records

Name:    Chileab Smith Birth Date:    1 Jun 1708 Birth Place:    Hadley Source:    Vital Records of Ashfield Name:    Chileab Smith Birth Date:    16 Oct 1742 Birth Place:    Hadley Father's First Name:    Chileab Gender:    Male Source:    Vital Records of Ashfield Name:    Enos Smite Birth Place:    Ashfield Father's First Name:    Chileab Gender:    Male Source:    Vital Records of Ashfield Source: New England Historic Genealogical Society. Massachusetts, Town Birth Records, 1620-1850 [database on-line]. Provo, UT, USA: Ancestry.com Operations Inc, 1999. Name:    Sarah <Moody> Gender:    Female Christening Place:    HADLEY, HAMPSHIRE, MASSACHUSETTS Birth Date:    13 Jan 1709 Father's Name:    Ebinezer Moody Mother's Name:    Editha Moody Source: "Massachusetts Births and Christenings, 1639-1915," database, FamilySearch (https://familysearch.org/ark:/61903/1:1:FCQ4-J6J : 4 December 2014), Sarah , 13 Jan 1709; citing , p 7; FHL microfilm 186,152. Nathan Chapin Son of Japhet Chapin and Thankfull Chapin of Springfield born the 3d day of Februry Annoqe. Dom: 1734/5 The Intention of Marriage Between Nathan Chapin of Springfield and Mary Smith of Hunts Town are here Enterd Novr 16: 1757 Notification posted the Same Day Nathan Chapin of Springfield & Mary Smith of Hunts Town were Joynd Together in Marriage Decemr 15th anno: Dom: 1757 Source: Vital Records of Springfield, Massachusetts to 1850. Boston, Mass.: New England Historic Genealogical Society, 2002. (Online database. AmericanAncestors.org. New England Historic Genealogical Society, 2008.) Name:    Ebenez. <Smith>   Christening Place:    HADLEY, HAMPSHIRE, MASSACHUSETTS Birth Date:    04 Oct 1734   Father's Name:    Chiliab Smith   Mother's Name:    Sarah  Indexing Project (Batch) Number:    C73736-3 System Origin:    Massachusetts-VR GS Film number:    186152 Reference ID:    p 26 Source: "Massachusetts Births and Christenings, 1639-1915," database, FamilySearch (https://familysearch.org/ark:/61903/1:1:FCQH-9ZD : 4 December 2014), Chiliab Smith in entry for Ebenez. <Smith>, 04 Oct 1734; citing , p 26; FHL microfilm 186,152. Name:    Chiliab Smith Spouse's Name:    Sarah Moodey Event Date:    28 Jan 1732 Event Place:    Hadley,Hampshire,Massachusetts Source: "Massachusetts Marriages, 1695-1910," database, FamilySearch (https://familysearch.org/ark:/61903/1:1:FCHN-36V : 4 December 2014), Chiliab Smith and Sarah Moodey, 28 Jan 1732; citing reference ; FHL microfilm 14,766, 186,152, 363,889. Name:    Chilleab <Smith> Gender:    Male Christening Place:    HADLEY, HAMPSHIRE, MASSACHUSETTS Birth Date:    21 May 1708 Father's Name:    Preserved Smith Mother's Name:    Mary Source: "Massachusetts Births and Christenings, 1639-1915," database, FamilySearch (https://familysearch.org/ark:/61903/1:1:FCQ4-1PJ : 4 December 2014), Chilleab , 21 May 1708; citing , p 5; FHL microfilm 186,152. Name:    Mary <Smith> Gender:    Female Christening Place:    HADLEY, HAMPSHIRE, MASSACHUSETTS Birth Date:    22 Jan 1732 Father's Name:    Chiliab Smith Mother's Name:    Sarah Source: "Massachusetts Births and Christenings, 1639-1915," database, FamilySearch (https://familysearch.org/ark:/61903/1:1:FCQ4-GCM : 4 December 2014), Chiliab Smith in entry for Mary , 22 Jan 1732; citing , p 26; FHL microfilm 186,152. Name:    Nathan Chapin Event Type:    Marriage Event Date:    15 Dec 1757 Event Place:    Springfield, Hampden, Massachusetts Gender:    Male Spouse's Name:    Mary Smith Source: "Massachusetts, Springfield Vital Records, 1638-1887," database with images, FamilySearch (https://familysearch.org/ark:/61903/1:1:XPNN-MXX : 12 December 2014), Nathan Chapin and Mary Smith, 15 Dec 1757; citing vol 3 p 116, Springfield, Hampden, Massachusetts, Springfield City Hall; FHL microfilm 185,416. Name:    Nathan Chapin Event Type:    Marriage Event Date:    16 Nov 1757 Event Place:    Springfield, Hampden, Massachusetts Gender:    Male Spouse's Name:    Mary Smith Source: "Massachusetts, Springfield Vital Records, 1638-1887," database with images, FamilySearch (https://familysearch.org/ark:/61903/1:1:XPNF-L2B : 26 September 2017), Nathan Chapin and Mary Smith, 16 Nov 1757; citing vol 3 p 88, Springfield, Hampden, Massachusetts, Springfield City Hall; FHL microfilm 185,416. Name:    Moses <Smith> Gender:    Male Christening Place:    HADLEY, HAMPSHIRE, MASSACHUSETTS Birth Date:    10 Aug 1736 Father's Name:    Chiliab Smith Mother's Name:    Sarah Source: "Massachusetts Births and Christenings, 1639-1915," database, FamilySearch (https://familysearch.org/ark:/61903/1:1:FCQH-9ZF : 4 December 2014), Chiliab Smith in entry for Moses , 10 Aug 1736; citing , p 26; FHL microfilm 186,152. Name:    Sarah <Smith> Gender:    Female Christening Place:    HADLEY, HAMPSHIRE, MASSACHUSETTS Birth Date:    24 Aug 1738 Father's Name:    Chiliab Smith Mother's Name:    Sarah Source: "Massachusetts Births and Christenings, 1639-1915," database, FamilySearch (https://familysearch.org/ark:/61903/1:1:FCQ4-JPV : 4 December 2014), Chiliab Smith in entry for Sarah , 24 Aug 1738; citing , p 26; FHL microfilm 186,152. Name:    Samuel Elmer Gender:    Male Birth Date:    20 Sep 1732 Birthplace:    NORTHFIELD, FRANKLIN, MASSACHUSETTS Father's Name:    Hezekiah Elmer Mother's Name:    Miriam Source: "Massachusetts Births and Christenings, 1639-1915," database, FamilySearch (https://familysearch.org/ark:/61903/1:1:FC4G-PS9 : 4 December 2014), Samuel Elmer, 20 Sep 1732; citing NORTHFIELD,FRANKLIN,MASSACHUSETTS, ; FHL microfilm 886,783. Name:    Jemima <Smith> Gender:    Female Christening Place:    HADLEY, HAMPSHIRE, MASSACHUSETTS Birth Date:    15 Mar 1740 Father's Name:    Chiliab Smith Mother's Name:    Sarah Source: "Massachusetts Births and Christenings, 1639-1915," database, FamilySearch (https://familysearch.org/ark:/61903/1:1:FCQ4-JPL : 4 December 2014), Chiliab Smith in entry for Jemima , 15 Mar 1740; citing , p 26; FHL microfilm 186,152. Name:    Chilliab <Smith> Gender:    Male Christening Place:    HADLEY, HAMPSHIRE, MASSACHUSETTS Birth Date:    1742 Father's Name:    Chiliab Smith Mother's Name:    Sarah Source: "Massachusetts Births and Christenings, 1639-1915," database, FamilySearch(https://familysearch.org/ark:/61903/1:1:FCQH-741 : 4 December 2014), Chiliab Smith in entry for Chilliab , 1742; citing , p 26; FHL microfilm 186,152. Name:    Jerusha Smith Event Type:    Death Event Date:    20 Jul 1843 Event Place:    Ashfield, Massachusetts Gender:    Female Age:    86 Marital Status:    Widowed Birthplace:    Ashfield Birth Year (Estimated):    1757 Source: "Massachusetts Deaths, 1841-1915," database with images, FamilySearch (https://familysearch.org/ark:/61903/1:1:N7YK-3L9 : 10 December 2014), Jerusha Smith, 20 Jul 1843; citing Ashfield, Massachusetts, v 8 p 106, State Archives, Boston; FHL microfilm 959,807. Name:    Enos <Smith> Gender:    Male Christening Place:    HADLEY, HAMPSHIRE, MASSACHUSETTS Birth Date:    Jul 1744 Father's Name:    Chiliab Smith Mother's Name:    Sarah Source: "Massachusetts Births and Christenings, 1639-1915," database, FamilySearch (https://familysearch.org/ark:/61903/1:1:FCQH-9ZV : 4 December 2014), Chiliab Smith in entry for Enos , Jul 1744; citing , p 26; FHL microfilm 186,152. Name:    Eunice Randall Gender:    Female Death Date:    29 Oct 1823 Source: "Massachusetts Deaths and Burials, 1795-1910," database, FamilySearch (https://familysearch.org/ark:/61903/1:1:FH6M-MQD : 10 December 2014), Eunice Randall, 29 Oct 1823; citing , reference 126; FHL microfilm 1,887,660. Name:    Benjamin Randal Gender:    Male Death Date:    09 Sep 1828 Source: "Massachusetts Deaths and Burials, 1795-1910," database, FamilySearch (https://familysearch.org/ark:/61903/1:1:FH6M-ZMD : 10 December 2014), Benjamin Randal, 09 Sep 1828; citing , reference 39; FHL microfilm 1,887,660. Name:    Benjamin Randle Event Type:    Marriage Event Date:    10 Jan 1772 Event Place:    Shelburne, Franklin, Massachusetts, United States Gender:    Male Spouse's Name:    Eunice Smith Spouse's Gender:    Female Source: "Massachusetts Town Records, ca. 1638-1961," database with images, FamilySearch (https://familysearch.org/ark:/61903/1:1:FH75-L9J : 4 November 2017), Benjamin Randle and Eunice Smith, 10 Jan 1772; citing Shelburne, Franklin, Massachusetts, United States, Town clerks and local churches; FHL microfilm 1,887,660. Note that the year is incorrect in the transcipt. See the image for the correct date of 10 Jan 1792. MB name: Remember Elles gender: Female birth date: 01 May 1735 birthplace: Easton, Bristol, Massachusetts father's name: Richard Elles mother's name: Jean Elles indexing project (batch) number: I00973-2 system origin: Massachusetts-ODM Source: "Massachusetts Births and Christenings, 1639-1915," database, FamilySearch (https://familysearch.org/ark:/61903/1:1:FCCG-M8Z : 4 December 2014), Remember Elles, 01 May 1735; citing Easton, Bristol, Massachusetts, ; FHL microfilm 1,059,951. Name:    Ebenezer Smith Event Type:    Marriage Event Date:    01 Jul 1756 Event Place:    Deerfield, Franklin, Massachusetts, United States Gender:    Male  Spouse's Name:    Remembrance Allis Spouse's Titles and Terms:    Spouse's Gender:    Female  Reference ID:    Vol 1 Pg 251 GS Film Number:    186146 Digital Folder Number:    007009216 Image Number:    00151 Source: "Massachusetts, Town Clerk, Vital and Town Records, 1626-2001," database with images, FamilySearch (https://familysearch.org/ark:/61903/1:1:FHT2-3KP : 4 November 2017), Ebenezer Smith and Remembrance Allis, 01 Jul 1756; citing Marriage, Deerfield, Franklin, Massachusetts, United States, , town clerk offices, Massachusetts; FHL microfilm 186,146. Town: Ashfield Surname: Smith Chileab [dup. entered by deposition, Sr., "third settler in Ashfield in 1751. He was the most noted man in Ashfield," s. Preserved; s. Preserved; s. Rev. Henry], father of Chileab, June 1, 1708, in Hadley. Chielab [int. Chiliab Sr.] of A. and Rebecca Butler [int. wid.] of Zore, Jan. 3, 1792. Chileab, father of Chileab, Aug. 19, 1800, in A. [a. 92 y. 3 m., C.R.2.] Sarah, w. Chileab [for] "57 years & Eleven Months," Dec. 23, 1789, "her Birthday," a. 81, C.R.2. Rebeka, Apr. 17, 1802, in Zoar, C.R.2. Ebenezer, Eld., s. Chileab Sr. [q. v.], ____. [Entered by deposition.] Ebenez[e]r, Eld., of A., and Miss Lucy Sheperdson of Guilford, int. May 26, 1796. __, w. Eld. Ebenezer, Oct. 14, 1814, a. 78 y. 5 m. 13 d., C. R.1. [Esther, G.R.7.] Moses and Diathena Briggs, Apr. 25, 1762, in Huntstown. Jemima and Isaac Shepard, Jan. 19, 1764. Chileab [dup. entered by deposition, Jr.], h. Elizabeth Sawyer (first w.), s. Chileab [dup. entered by deposition, Sr., q. v.], Oct. 16, 1742, in Hadley. Chileab Jr. [int. omits Jr.] and Elisebeth [int. Elisabeth] Sawyer, Oct. 4, 1764. Chileab [int. 96] and [int. Mrs.] Jerusha Ware [int. 82], both of A., Nov. 21, 1838, in A. Chileab [dup. Jr., farmer], h. Elizabeth Sawyer (first w.), s. Chileab [dup. old age], May 27, 1843, a. 100 Y. 7 m. 11 d., in A. Elizabeth, w. Chileab, Feb. 1, 1814, a. 70, C. R.1. __, w. Killiab, Apr. __, 1821, a. abt. 65, C. R.1. __, w. Chileab, June 10, 1838, a. 80, C.R.1. Jerusha, third w. Chileab dec'd, July 20, 1843, a. 86. Enos, Eld., youngest s. Chileab Sr. [q. v.], ____. [Entered by deposition.] Enos, Eld., Mar. 8, 1836. [This entry written in pencil.] [a. 87, G.R.7.] Hannah, wid. Rev. Enos, Dec. 28, 1844, a. 80, G.R.7. Surname: Standish Isreal of A. and Sarah Harvey, wid., of Scheenas Borough, N. Y., int. Nov. __, 1794.   Town: Montague Surname: Smith Ebenezer, "Elder," of Ashfield, and Esther Harvey, wid., of M., int. Dec. 27, 1808. Town: Buckland Surname: Chapin Nathan [a Revolutionary soldier, P. R. 34.], s. Japhet and Thankful, Feb. 13, 1830. P. R. 38. [a. 95 y. N. R. 1.] Town: Deerfield Surname: Smith Sarah and Nath[anie]ll Harvey, both of Huntstown, int. Apr. 19, 1759. Town: Shelburne Surname: Randal Unice [Eunice, dup.] (Randal) [w. Benjamin, p. r. 18.], and "mother of Joseph," Oct. 29, 1823. [a. 66 y. P. R. 18.] Benjamin (Randal) ["infirmary." c. R. 1.], Sept. 9, 1828. [a. 86 3-4 y. C. R. 1.] Source: Massachusetts Vital Records to 1850 (Online Database: AmericanAncestors.org, New England Historic Genealogical Society, 2001-2010). Name:    Chiliab, Sr. Smith Gender:    Male Spouse:    Mrs. Rebecca Butler Marriage Date:    3 Jan 1792 City:    Ashfield County:    Franklin Source:    Family History Library, Salt Lake City, UT, Film # 0902896. Name:    Ebenezer Smith Gender:    Male Spouse:    Remembrance Allis Marriage Date:    1 Jul 1756 City:    Deerfield County:    Franklin Source:    Family History Library, Salt Lake City, UT, Film # 0760648 & 1887384. Name:    Ebenezer Smith Gender:    Male Spouse:    Lucy Sheperdson Marriage Date:    26 May 1796 City:    Ashfield County:    Franklin Source:    Family History Library, Salt Lake City, UT, Film # 0902896. Name:    Mrs. Esther Harvey Gender:    Female Spouse:    Ebenezer Smith Marriage Date:    27 Dec 1808 City:    Montague County:    Franklin Source:    Family History Library, Salt Lake City, UT, Film # 0766948. Name:    Moses Smith Gender:    Male Spouse:    Diathena Briggs Marriage Date:    25 Apr 1762 City:    Ashfield County:    Franklin Source:    Family History Library, Salt Lake City, UT, Film # 0902896. Name:    Sarah Smith Gender:    Female Spouse:    Nathaniel Harvey Marriage Date:    19 Apr 1759 City:    Deerfield County:    Franklin Source:    Family History Library, Salt Lake City, UT, Film # 0760648 & 1887384. Name:    Mrs. Sarah Harvey Gender:    Female Spouse:    Isreal Standish Marriage Date:    1 Nov 1794 City:    Ashfield County:    Franklin Source:    Family History Library, Salt Lake City, UT, Film # 0902896. Name:    Chileab, Jr. Smith Gender:    Male Spouse:    Elisabeth Sawyer Marriage Date:    4 Oct 1764 City:    Ashfield County:    Franklin Source:    Family History Library, Salt Lake City, UT, Film # 0902896. Name:    Eunice Smith Gender:    Female Spouse:    Benjamin Randall Marriage Date:    10 Jan 1792 City:    Shelburne County:    Franklin Source:    Family History Library, Salt Lake City, UT, Film # 0886786. Source: Ancestry.com. Massachusetts, Compiled Marriages, 1633-1850 [database on-line]. Provo, UT, USA: Ancestry.com Operations Inc, 2005. Original data: Dodd, Jordan, Liahona Research, comp. Massachusetts, Marriages, 1633-1850. Name:    Nathan Chapin Event Type:    Marriage Marriage Date:    15 Dec 1757 Marriage Place:    Springfield, Massachusetts Spouse Name:    Mary Smith Name:    Remember Elles Event Type:    Birth Birth Date:    1 May 1735 Birth Place:    Easthampton, Massachusetts Father Name:    Richard Elles Mother Name:    Jean Name:    Ebenezer Smith Event Type:    Marriage Marriage Date:    1 Jul 1756 Marriage Place:    Deerfield, Massachusetts Spouse Name:    Remen Brance Allis Name:    Samuel Elmer Event Type:    Birth Birth Date:    20 Sep 1732 Birth Place:    Northfield, Massachusetts Father Name:    Hezekiah Elmer Mother Name:    Miriam Elmer Name:    Ephraim Jennings Event Type:    Birth Birth Date:    6 Sep 1749 Birth Place:    Natick, Massachusetts Father Name:    Ephraim Jennings Mother Name:    Sabilla Jennings Name:    Elizabeth Sawyer Event Type:    Birth Birth Date:    22 Aug 1741 Birth Place:    Sunderland, Massachusetts Father Name:    Judithan Sawyer Mother Name:    Esther Sawyer Name:    Mr Benjamin Randal Event Type:    Death Death Date:    2 Sep 1828 Death Place:    Shelburne, Massachusetts Source: Ancestry.com. Massachusetts, Town and Vital Records, 1620-1988 [database on-line]. Provo, UT, USA: Ancestry.com Operations, Inc., 2011. Original data: Town and City Clerks of Massachusetts. Massachusetts Vital and Town Records. Provo, UT: Holbrook Research Institute (Jay and Delene Holbrook). Page 18 Remember Ellis, daughter of Richard & Jean Ellis of Easton, born 1 May 1735 Source: Maltby, John A. (trans.), Easton, Massachusetts Vital Records Transcription, 2002, http://home.earthlink.net/~lilymaltby/easton_vital_records.html, retrieved 6 May 2013. Name:    Chileab Smith Death Date:    19 Aug 1800 Burial Place:    Ashfield Source:    Ashfield Name:    Sarah Smith Death Date:    23 Dec 1789 Burial Place:    Ashfield Source:    Ashfield Name:    Diathena Smith Death Date:    10 Mar 1795 Burial Place:    Ashfield Source:    Ashfield Name:    Chileab Smith Death Date:    27 May 1843 Burial Place:    Ashfield Source:    Ashfield Name:    Enos Smith Death Date:    8 Mar 1836 Burial Place:    Ashfield Source:    Ashfield Source: New England Historic Genealogical Society. Massachusetts, Town Death Records, 1620-1850 [database on-line]. Provo, UT, USA: Ancestry.com Operations Inc, 1999. Name:    Moses Smith Spouse:    Diathena Briggs Marriage Date:    25 Apr 1762 Marriage Place:    Huntstown Source:    Vital Records of Ashfield Full text:    Moses and Diathena Briggs, Apr. 25, 1762, in Huntstown. Name:    Jemima Smith Spouse:    Isaac Shepard Marriage Date:    19 Jan 1764 Marriage Place:    Ashfield Source:    Vital Records of Ashfield Full text:    SMITH, Jemima and Isaac Shepard, Jan. 19, 1764. Name:    Elisebeth Sawyer Spouse:    Chileab Smith . Junior Marriage Place:    Ashfield Source:    Vital Records of Ashfield Full text:    SAWYER, Elisebeth and Chileab Smith . Source: New England Historic Genealogical Society. Massachusetts, Town Marriage Records, 1620-1850 [database on-line]. Provo, UT, USA: Ancestry.com Operations Inc, 1999. Name:    Jerusha Smith County:    Franklin Town:    Ashfield Death Date:    20 Jul 1843 Age:    86y -M -D Place of Death:    Ashfield Volume:    8 Page:    107 Condition:    Female/Widow Cause:    Lung Complaint Source: Philips, Beth, comp.. Massachusetts Deaths, 1844: Vol. 8, Barnstable to Hampshire; Volume 9, Middlesex to Worcester [database on-line]. Provo, UT, USA: Ancestry.com Operations Inc, 2001. Original data: Boston, MA, USA: Boston State Archives, 1844.

Biographical Sketches of Richard Ellis

Page 14: It also appears that Richard [Ellis] engaged in the milling business, in company with Mr. Chileab Smith, Sr., who was the third settler in Ashfield. Their mill was the first one built in that section, and was located on Bear river, about one hundred rods north of Richard's house, and about twenty rods east of the bridge on the roadway running north toward "Baptist Corners," as the neighborhood where Mr. Smith lived was called. This grist mill was a very primitive structure, as were all similar mills in those times. The grinding stones were run by water power, but the bolting and elevating was done by hand or manual labor. In later years this mill came into the ownership of Richard's son Lieut. John Ellis and one of the Smiths, son of Chileab Smith,-- who conducted it for a number of years. Pages 72-74: (9.) REMEMBER ELLIS SMITH, fourth child of Richard was born in Easton, May 1st, 1735. She was about ten years of age when her father settled with his family in Ashfield, where she lived the rest of her life. July 1st, 1756, she was married to Elder Ebenezer Smith, a son of Mr. Chileab Smith, Sr., the third settler in Ashfield. The following account of their marriage, found in the records of the Smith family, has been sent to the writer. "There being no minister or magistrate at Ashfield at the time, on the wedding day the groom took the bride behind him on horseback and guided by marked trees rode from Ashfield to Deerfield to have the ceremony performed. His father Chileab Smith went before them on another horse with his gun to guard them from the Indians. She was reported in the family as a person of uncommon worth." She died at Ashfield, Sept. 15, 1795, aged 60 years. She had seven children. Her husband (10.) ELDER EBENEZER SMITH, was born in South Hadley, Mass., Oct. 4th, 1734, and died in Stockton, N. Y., July 6th, 1824. He was a Baptist minister, began to preach when 19 years of age, and was ordained Aug. 20th, 1761. When a young man he served in the army in the French and Indian War, and assisted in building a fort around his father's house, which was a resort of the neighborhood against the Indians for about three years. After the death of Remember Ellis, his first wife, in 1795, Elder Smith married Lucy Shepardson, June 15th, 1796. She died Oct. 5th, 1808, aged 68 years. Jan. 5th, 1809, he married Esther Harvey, and she died Oct. 14th, 1814, aged 78. Elder Smith was a pure and noble man and was held in high esteem by all who knew him, and he was extensively known throughout New England and New York. Elder Supply Chase, of Detroit, Mich., a Baptist minister now over 86 years of age, says: " Elder Ebenezer Smith's is one of the sanctified names in the Baptist denomination." Both he and his father, Chileab Smith, were pioneers in the Baptist faith in western Mass. The persecution they suffered on account of their religious belief was almost incredible. This extended over a course of about ten years and required them to make repeated journeys to the General Court at Boston for redress of their grievances. Their orchards were torn up and lands sold to pay tithes for the support of other churches than their own. Warrants for their arrest on fictitious charges were issued, but in each instance they were completely vindicated. A year before his death Elder Smith wrote quite a full account of his ministry and trials, extracts from which may be found in the Appendix. Elder Ebenezer Smith was a son of Chileab Smith, Sr., who was born in South Hadley, Mass., in 1708, and he, Chileab, was a son of Preserved Smith, who was born in 1679,who was a son of Preserved Smith, born Jan. 27th, 1637, and the latter was a son of Rev. Henry Smith, of Wethersfield, Conn., who emigrated from England in 1636. In crossing the ocean they encountered such violent storms that all hopes of their reaching land was lost. However they were providentially preserved, and having a son born on the voyage, they gave him the name of Preserved, which has been a frequent name in the Smith family in every generation since. Mr. Chileab Smith, Sr., was a very positive character, and the most noted man in Ashfield's history. On account of a schism in the church at Weathersfield, Conn., a large portion of the congregation removed to Hadley, Mass. Years afterwards another schism took place at Hadley, when Chileab moved to Ashfield in 1750 — then called Huntstown. At the age of 80 years he was ordained a Baptist minister by his sons Elders Ebenezer and Enos Smith. At the age of 85 he married his second wife. He died in Ashfield in 1800, aged 92 years. His first wife, and mother of his children, was Sarah Moody. One of his sons, Chileab, Jr., was born in Hadley in 1742, and died in Ashfield in 1843, aged 100 years and seven months. Elder Ebenezer Smith was a minister of the gospel 72 years, and preached 10,920 sermons, and rode one horse over 25,000 miles. He preached in Ashfield nearly 40 years. When 76 years of age he made a visit to Cayuga County, N. Y., where several of his children had settled. He made the trip on horseback and was gone 120 days, and preached as many sermons as he was day's gone. At Throopsville, Cayuga Co., N. Y., he preached to the settlers there in the hollow of a large buttonwood tree* which held an audience of 32 persons. From this as a beginning the Baptist church there was founded. His last sermon in Ashfield was "delivered May 22, 1815, before a large assembly." He was then in his 81st year. The sermon was printed and reads like a good, old-fashioned, strictly orthodox discourse. The next year he removed to Stockton, Chautauqua Co., N. Y., where his son Ebenezer, Jr., had settled in 1815. Every Sabbath thereafter, until his death, he rode his horse to, the place of worship. He died at the house of his son Ebenezer, Jr., July 6th, 1824, aged 89 years, 9 months, and two days, in the full vigor of his mental powers, and as full of honors as of years. While he deplored his lack of educational privileges in his youth, he knew the advantages of early education and his eldest son. Preserved, and youngest son, Richard, went to Brown University, where they graduated. He raised seven children, and a year before his death estimated his posterity then living at 100 souls. Personally Elder Smith was about five feet eight inches tall, thick set and dark complexioned. For an account of his children and their descendants, see Nos. 34 to 46. For a more full account of the Smiths of Ashfield, see Appendix. *I was at the tree in 1813. There was a door on one side. — Letter from Aaron Smith, 1850. Page 91: He [Preserved Smith, Jr., son of Preserved, son of Ebenezer] remembered well, and often related an interview which he had when ten years of age with his great-grandfather, Chileab Smith,- Sr., who died in Ashfield in 1800, at 92 years of age — a remarkable event of two lives covering a period of 173 years. Page 278: He [Richard Ellis] built for his family the first habitation in the northeastern section of the town [Huntstown, later called Ashfield]— a log cabin, partly under ground, in the side of the hill, about fifty rods to the east of Mr. John Belding's, near the ancient burying yard, and where the new road runs. The next immigrant to this lonely wilderness was Mr. Thomas Phillips, with his family, from Easton, whose sister was the wife of Mr. Ellis. Mr. Phillips built for himself a log house about one-half of a mile to the north of the dwelling of his only fellow-townsman, Mr. Ellis. Soon a third family was added— that of Mr. Chileab Smith, from that part of Hadley now called South Hadley. Mr. Smith settled on the spot which the house of his son, Chileab Smith, now occupies. Mr. Smith, the present occupant, now in his 92d year, was about 8 years old when his father removed to this town. To the retentive memory and free communication of this venerable father and pillar in the town I am indebted for many of the facts here recorded. Pages 279-280: The year 1754 was memorable for the breaking out of fresh hostilities between the French and the English. This war let loose again the Indians upon the defenceless frontier settlements of our colonies. During the month of June of this year a party of men at work near Rice's fort, in the upper part of Charlemont, was attacked by a body of Indians, and two of their number were killed and two taken prisoners. The tidings of this Indian massacre spread abroad and quickly reached the settlement in Huntstown and occasioned great alarm. Being few in number, and with small means of defense, they had no other alternative than to fly back to the older settlements, or to expose their wives and children to the tomahawk and scalping-knife of the savage foe. After a hasty deliberation the former course was resolved on. Accordingly, on the same afternoon in which they received the tidings from Charlemont, they abandoned their houses, improvements, stores, &c., except such as could be transported on horseback, and set off, one and all, for the older settlements on Connecticut River. A middle-aged woman, the mother of the present Chileab Smith, traveled ten miles on foot before they encamped for the night. What is now Conway was then a part of Deerfield and a howling wilderness, without an inhabitant or a shelter to protect the refugees. Their first halt was at Bloody Brook, where they spent the night. Early the next morning the few inhabitants of the latter place abandoned their dwellings and joined them in their various dispersions to places of greater security. This sudden abandonment of their possessions, after having just gotten into a condition of comfortable living, could not have been otherwise than a sore trial to the first settlers of this town. It must have involved them in very considerable loss of property, besides being a very serious disappointment to their plans and prospects. But it appears to have been submitted to by them with that patient endurance and undaunted fortitude for which the men of that perilous period were so eminently distinguished. RETURN OF THE SETTLERS— MEANS OF PROTECTION. According to the best information within my reach, the time during which the settlers were absent from their possessions was between two and three years. It is not unlikely, however, that during this period individuals might have visited this place; but they did not presume to return with their families until the time specified. After the return of the refugees to their possessions in Huntstown, the war still continuing, their first object was to erect a fort for their common defense. This was accomplished on the ground occupied by Mr. Smith, and principally at his own expense. The area inclosed by the fort was a square piece of ground containing 81 square rods. It was constructed of upright logs of sufficient thickness to be bullet proof, set three feet into the earth and rising twelve feet above. The inclosure had but one gate, opening to the south, which was always shut and strongly barred during the night. Within the fort stood the dwelling of Mr. Smith, which served as a garrison within which the settlers felt secure from attack during the night. On its roof was constructed, of logs, a tower of sufficient magnitude to contain six men with their arms. Port-holes were so arranged in its sides as to afford its inmates a fair aim at their assailants without, while secure from their balls within. This house stood in the center of the fort, and on the same ground now occupied by the dwelling of Chileab Smith. After remaining in this state for about one year, standing on their own defense — keeping watch by night, and laboring by day with their arms by their side— they solicited and obtained from the authorities of the colony a company of nine soldiers, under the command of a sergeant by the name of Allen, for their greater security. Page 282: In June, 1765, by act of General Court, the town was incorporated by the name of Ashfield. The warrant to call the first meeting under the act of incorporation was issued by Thomas Williams, Esq., of Deerfield, and directed to Samuel Belding, clerk of this town. The first town officers under the incorporation were: Benjamin Phillips, Town Clerk; David Alden, Treasurer; Chileab Smith, Moses Fuller, Thomas Phillips, Selectmen.* *See the Town Book of Records—copied in I857—page 6.— H. S. R. Page 287: The first regular church formed in the town was of the Baptist denomination. It was constituted July, 1761, consisting of nine members. In the following August Rev. Ebenezer Smith, the eldest son of Chileab Smith, was ordained its pastor. In May, 1768, Nathan Chapin and seventeen others sent in a petition to General Court setting forth that they belonged to the persuasion called Anabaptists, and praying to be exempted from the taxation for the support of the Congregational ministry. This petition, after repeated and persevering efforts, during which the petitioners were subjected to many trying scenes, was at last granted. It is to be regretted that there should ever have been occasion, in this land of enlightened liberty, for such a petition as this. Nothing would seem to be more reasonable than that any religious denomination demeaning themselves as peaceable members of society, should enjoy free toleration in the exclusive maintenance of their own order. Our fathers fled hither that they might enjoy liberty of conscience in matters of religion. But it must be remembered, by way of apology for any seeming inconsistency in their legislative acts, that for a long while after the settlement of Plymouth the people of this land were very generally of one and the same denomination; hence their laws had respect to this particular denomination alone; and when in the process of events other sects sprang up, they were not so careful, perhaps, as enlightened Christian charity would have dictated, in so modifying their statutes as to give equal toleration to all who might conscientiously differ from them. Hence, in the tardy revision of the laws to meet the exigencies of the times, there were, without doubt, insulated cases of what would now be universally pronounced religious intolerance and oppression. But those were days when free toleration in the things of religion were but imperfectly understood. The progress of nearly a century has thrown much light on this subject; we have occasion to thank God that we have fallen on better times. Let not the errors of those years of comparative darkness, long since gone by, be revived and handed down as a matter of reproach or recrimination between Christian brethren differing only in modes, and all enjoying, to their full satisfaction, liberty of conscience and equal toleration. For a long number of years the kindest feelings have been entertained between the Baptist and Congregational churches in this town. In 1798, after a ministry of thirty-seven years in this town, Elder Smith was dismissed from his pastoral charge in good standing. He soon after removed to the western part of New York, where he continued to labor in different places until he reached the age of 89. He died at Stockton, in the County of Chautauqua, N. Y. Mr. Smith, though not favored with early opportunities for a systematic education, is represented to have been a man of strong native powers of mind, thoroughly orthodox in sentiment, and an acceptable preacher. [See (10) page 71.] Pages 304-5: Of the other years, and of the other men who served in the Revolutionary war from our town, my space will require me to be brief and only relate the most interesting incidents. Their names were: …Elder Enos Smith (youngest son of Chileab Smith, Sr.)… Pages 338-352: BRIEF ACCOUNT OF THE LIFE AND TRIALS OF ELDER EBENEZER SMITH, OF ASHFIELD, MASS.— WRITTEN BY HIMSELF. [Elder Smith was a son in-law of Richard Ellis, of Ashfield. For an account of him see page 71. The manuscript from which the following article is printed was sent the writer by Dr. A. P. Phillips, of Fredonia, N. Y., whose wife is a great granddaughter of Elder Smith. See page 98.] "Come and hear, all ye that fear God, and I will declare what He hath done for my soul." "One generation shall praise Thy works to another, and shall declare Thy mighty acts." [David.                                                                         Having been requested to write some of the experiences I have met with in my life, I did not conclude to do it until I received a letter from a much esteemed friend in which was the following: "I read your letter at the meeting of our Missionary Board, and the members expressed a wish that you would commit to writing the most remarkable circumstances of your life, and the observations you have made from time to time relative to the cause and church of Christ. You have outlived most of your cotemporaries; of course, you have more experience of the ways of God than many of your junior brethren; you have also experienced many trials which most of us have been exempted from. I hope, dear sir, while your health and powers of mind hold out, you will devote a little of your precious time to this labor of love, for the good of the cause and for the benefit of those who may follow after you." Upon receiving this letter I thought it my duty to enter upon the work, concerning which, I would observe that I am now almost eighty-six years old, and I have nothing to write from but my memory, but I shall be careful not to write anything but what I am sure is the truth. Perhaps, in writing what was said many years ago, I shall not always use the same words, but I shall be very careful to give the true sense. — Stockton, Chautauqua Co. , N. Y., Aug. 29, 1820. I was born in South Hadley, Mass., October 4, 1734. There was but very little schooling for anyone in my young days. I went to a woman's school a little while and learned to read, and afterwards to a man's school and learned to write, which was all the teaching I had except what I received at my father's house. I could read pretty well, could write so as it might be read, and had a knowledge of arithmetic sufficient for the business of a common farmer, but never saw a grammar till I bought one for my own children. In my seventeenth year my father removed to Ashfield. There were but two families in the town before him. I had serious impressions on my mind when very young and, by turns, throughout my youthful days; at times would be light and merry with my mates, but never went to what was then called a frolic. After we removed to Ashfield [then Huntstown] my father proposed to the neighbors to meet together on the Sabbath for religious worship; they assented, and my father took the lead in the worship. I was under deep concern of mind until in the month of March, 1753 (I do not remember the day of the month, but the place where and the time of the day — between sundown and dark), as I was looking to God alone, as a poor, guilty sinner, I was enabled to give myself into the hands of a just God, and a peace and joy followed which I never knew before. I cannot tell of such views of the flames of hell, and of Christ hanging on the cross as I have heard others relate, but my understanding was led to see the holiness of God's law and my utter inability to do anything to recommend myself to Him; and I also saw the infinite fullness of the Savior's merits — that pardon could be had through His atoning blood, and justification through His spotless righteousness. And this is all my hope; whatever becomes of me at last, I can only plead: "God be merciful to me, a sinner;" and I believe it will be infinitely safe to be in this way. I now began, as opportunity offered, to speak of the things of God. In the course of the summer my mind was led to particular texts of Scripture that would open to my view. This one often came to mind: "As every man hath received the gift, so let him minister the same;'' but I am but a child; how can I speak to those who are so much older than I? To this self-questioning the answer would return: "As every man hath received the gift," followed by "Lo, I am with you." So I labored along under these trials until November. On the 29th day of that month I was called upon in such a manner that I could no longer refrain, and attempted to preach unto the people. From that day to this — sixty-seven years next November — I have endeavored to improve and to speak forth the truth according to my ability. I must now begin to relate some of the trials in my experience. The next summer after this beginning I was requested to go and preach in another town. A great number assembled to hear; the minister of the town, and another scholarly man who had just begun to preach, were present, and they both remained seated during prayer. The minister several times interrupted my discourse, but the rest of the people behaved orderly. After the meeting the minister asked me what a butler was. I answered: a "cup-bearer." He said I used the word "butler" instead of "buckler," in my discourse. I cannot say but I might have made such a slip, and a few years afterwards my utterance at the time alluded to was ridiculed in the public prints by him. A further example of the minister's treatment of me was as follows: In praying for the ministers of Christ I used these words: " That they may stand in their lot."' In his talk after the meeting he asked: "In what lot must ministers stand in — home lot or second division lot?" His whole conduct was in this line of mockery. I have ever been grateful that through the goodness of God I was enabled — young as I was, and among strangers— to go through with my discourse. Soon after this the war of 1756 broke out, and for two summers we were forced to leave town from fear of the Indians. I was called to go into the army for about three months, and then we built a fort [at Ashfield or Huntstown] and had some men sent to guard us. So we lived in the fort in the summer for three summers, and in our own houses in the winter. We were in a broken situation at that time, but I still continued to preach, when there was time for it. I was brought up to believe that sprinkling infants was baptism, and never had much thought but such was right, until I was married and had a child of my own, then I thought more about it. I had never seen a Baptist nor a Baptist's writings. I heard there were Baptists, but they were spoken of as a deluded people, and my further inquiries about the ordinance of baptism led me to conclude that the subject was left in the dark — there was nothing certain about it, and I might accept what my father had done for me, and let that go for my baptism; but I could not get my own children baptised. O what blindness! In April, 1761, a Baptist elder came into town on business. Inviting him to my house, I desired him to tell me how he came to be a Baptist, and I found that he was settled and unshaken in regard to that ordinance, whereas I had thought that nobody could be certain whether he was right or not. After discovering that one could be established in regard to that ordinance, I came to the determination to search carefully at once as to what was right, and I can truly say that I could not find, then nor since, that I had the least choice but to accept the truth; and this Scripture came to me with great solemnity: "Let God be true, and every man a liar." I went to my Bible; I read no other book; I said nothing to any man till I had become settled beyond doubt, that believers in Christ, and none other, had any right to that ordinance; and that to be buried in the water, and raised out of it, in the name of the Father, and of the Son, and of the Holy Ghost, is the only Gospel baptism. And now I was brought to see the reason why I was so long in the dark about that ordinance. It was because I let the traditions of men be of weight in the balance with the word of God. And I am persuaded that every true believer in Christ that reads the Bible, if he has but a single eye, will let that doctrine of Antichrist — that sprinkling infants is baptism — go, and embrace the pure ordinance of Christ; delivered to the saints; for Christ saith: "If thine eye be single, thy whole body shall be full of light;" and He will fulfill His word. Making my mind known to my friends I found some who had a desire to be baptised; and I knew of but one elder on earth that we could apply to, and he was sixty miles away; but I went to him with my errand, and he came, with one of his brethren, and baptised seven one day, and one the next day; and there was one of that elder's members who had moved into the town a little before; he joined us, making our number nine. We formed a church, the elder gave us the right hand of fellowship, and administered the Lord's supper. It made a great tumult among the people. Such a thing was never heard of in that part of the country before. All manner of evil was said about us; and we a feeble band and no friends near us. But he that is a sanctuary to His people through His grace we were enabled to keep our ground, and the church gave me a call to be ordained and to become their pastor. We sent to the same elder (60 miles), and to another elder (90 miles), and to a church that had no elder (90 miles), they came, and I was ordained August 20, 1761. From this time the Lord carried on His work, and additions were made to the church. One thing that took place a few months after my ordination I will mention, as perhaps it may do good: There came a young man from a distance of ninety miles, in order to be baptised. He went to meeting with me, but when it came time for him to tell his experience he was so dark in his mind that he could not do it. I pitied the young man, and took him with me to my house. After some conversation, I told the young man that I could tell what the difficulty was with him that kept him so in the dark: You live near one of the elders that attended my ordination; some of his church live in the same town with you, and you could not bear to take up the cross or be baptised among your old acquaintances, so you come up here into the woods to be baptised and shun the cross. He freely confessed that to be the very reason of his coming, and he soon had such light and comfort in his soul that he decided to return home and be baptised among his own people. The next I heard of him he was baptised and preaching the Gospel, and became a worthy minister of Christ. If we mean to be Christ's friends we must deny ourselves and take up the cross. When I was ordained above half the people that were then in the town were agreed in it and attended my ministry; but, the war being over, the Pedobaptists [believers in infant baptism] came into the town, and in 1763 they settled a minister. There were 300 acres of land for the first minister who settled in the town. They took all that and did not let me have one foot of it. There were 300 more, the use of which was for the support of the minister, which was rented out to the utter exclusion of the Baptists. The General Court made a law that all the land in town might be taxed to pay the Pedobaptist minister and build their meeting-house; and if any did not pay, the land could be sold to obtain the tax. We sent a petition to the Court for relief, and, not being heard, we all agreed that we would not pay the tax, let what would come of it. In the month of April, 1770 they came forward with a tax of £507 for their minister and meeting-house, and began selling our lands. They sold about 400 acres in all — ten acres of my home lot, that were worth ten dollars an acre. The man came with a surveyor and a band of men, to measure it off. My little son, about four years old, came crying to me, saying: "Father, has the man come to take away our land?" I saw the man next day, who told me to go and put up half the fence between us and he would put up the other half. I replied: no, there should be no fence put there; if he had a mind to sue me for the land I would stand trial, and see who had the best right to it ; but come on it he should not — and I have never seen his face since. To be short about the matter, I went five times to Boston to try to get that law repealed, but failed in my errand. Other trials of those trying days are worth mention : One day, when Col. Dexter and some other members of the Court desired to see my ordination, the record was shown him; he read it over and said: " This looks like an ordination ' according to the pattern shown in the mount.'" Once, when the matter was being debated in Court, Col. Bowers said he would "not call it highway robbery, but if such things were done on the high seas, he would call it piracy." One morning I went to see Col. Tyler. He was unable to go to the Court that day, but he wrote a letter for me to carry to Dexter, to have him help me, and in the letter he said: "They are devilishly oppressed.'' Discoursing with a number of the Court one day, one of them said: "Suppose eight or ten Baptists go into a new town and settle a minister, and then the other order are not able to settle a minister without the Baptists' help, must they do without a minister because there are eight or ten Baptists there?" I replied: " The Court allows sixty proprietors to every new town. Now ten Baptists go in and settle a minister, and the fifty cannot settle their minister without the ten support their own minister and help the fifty support theirs, too. Do look at it!" While these things were going on there appeared an article in public print, said to have come from a minister residing near Ashfield, in which the writer says: " It is a common observation that the Baptists in Ashfield will not stick at any falsehood, to serve their purposes;" and to prove his charge, he says that we say in our petition to the Court: "there are £507 pounds raised for the minister and the meeting house, whereas £100 were for highways. ' A heavy charge; to come from a minister, too, and from one that lived near us. I thought it time to appear in my own and my brethren's defence. I sent to the Clerk and got a copy of the vote for raising money, and went right down to Boston and put an answer into the same paper, just four weeks after the other article appeared. I said, in my answer: "We did in our petition say that the sum of £507 was raised for the minister and meeting-house; then, he adds that '£100 was for highways,' which is a notorious falsehood. That £100 was raised for highways I well knew, but it was no part of the £507 for the minister and meetinghouse; and, to satisfy the public, here follows a copy of the votes, attested by the clerk, that said £507 are for the minister and meeting-house and £100 for highways.'' I heard no more of that charge. The last time that I went down to the Court at Boston, one of the men who sold our land also went down to meet me there. The Court chose a committee of five men, with Col. Brattle as their chairman. We pleaded our cause before them and left it for them to make their report. Col. Bowers told me that his affairs were such that he thought he must go home. I desired he would stay till the committee reported. He replied that if his going would be any damage to me, he would stay if it cost him £100. Accordingly he did stay. I cannot tell the very words of the report, but the substance of it was, that in the sale of our lands there was nothing unjust, but all was right and we had suffered no wrong; and, notwithstanding all my friends would say, the Court accepted the report. Thus were we left by an act of the Government in the hands of our neighbors, who might tax and sell just as much of our land as they pleased. This looked like a dark day, but I had this for my support, that there is a 'God in heaven that governed the affairs of men.' By the help of some friends the matter was sent over to the King. This was in April. The King's order came the same year, in October. I suppose there were but three men in the country who knew it had gone to the King, till his order came, by which order he overthrew the sale under our law, and put a stop to their taxing us any more. This was "good news from a far country," and rejoiced the hearts of my afflicted brethren. Perhaps the reader will ask how I was exercised in mind by the trying circumstances of these times. I can say that I viewed them to be of the providence of God — that He cast my lot where it was, and that it was the cause of truth that I was callad upon, according to my ability, to defend; and being in the path of duty I had God to go to; and, having His fear before my eyes, creatures vanished from sight; that I felt under obligations to speak my mind plainly, before high and low. At that time there was much said about liberty, and the people in this land was complaining of Britain's oppression. One day, when I was discoursing with a number of the members of the Court, they pleaded for their right to tax the Baptists, and that they could not support their ministers without the Baptists' help. I say the truth — I lie not; my spirit was stirred within me; not with anger, but with an abhorence of such tyranny; and with a zeal for the cause of truth, and to defend my oppressed, brethren, I told them they were calling themselves the sons of liberty and were erecting their liberty poles about the country, but they did not deserve the name, for it was evident all they wanted was liberty from oppression that they might have liberty to oppress! I was told that the man who went down to meet me before the Court said to his neighbors, after he came home, that "Elder Smith would speak the truth, let the consequences be what they would." In those days of trial I received many favors from my brethren in and about Boston, which I have not forgotten. But they are now mostly all, if not all, gone home to glory, I trust; while I, poor and unworthy, yet continue in this vale of tears. that I may be enabled to be faithful unto death. But to return to my narrative: The brethren in Newport sent a request to me to come and see them; and a little after the King's order came into the town, and we had gained my brethren's liberty, I went to see them. As I was on my way home I met one of my acquaintances, in a town where I intended to tarry over the Sabbath, and he told me that since I had left home they had sent out a warrant to take me for counterfeiting money. I told him I never was afraid to travel the King's highway, and I should not turn out for that noise. He said they would take me as soon as I got home, or before. I went on to where I intended to put up. When my friend saw me come in, he said: "Are you here? I just now heard that you were in Springfield jail for counterfeiting money!" I told him it was not worth while for me to say anything about it, for people would reply that if I would counterfeit money I would deny it; but you know that I am not in Springfield jail, because you see me here. He sent out to let the people know that I was come. I did not see but there came as many to hear me preach as ever before when I had been there. As I went on my way home there was a great stir about the affair, but I got home the day I meant to, and they never showed me the warrant. May God have the glory. [It is astonishing to what indignities the Baptists were subjected during these times, especially Mr. Chileab Smith, Sr., the father of Elder Ebenezer Smith. Mr. Smith was the third settler in Ashfield, and was the most noted resident of the town for thirty years or more. He was an ardent Baptist, and was ordained into the ministry when 80 years of age. He died in 1800, in his 93d year. In the year 1771, in the midst of the persecutions mentioned above, it was reported that he "had put off a bad dollar" upon a Mr. Pike, a resident; and although Mr. Pike said that "there was no truth in the report,'" Mr. Smith was arrested and taken before the Judge of the Court at Hatfield, twenty miles away. Ten witnesses were summoned and no evidence was found against him, yet the Judge was very insulting, and held him to bail in a sum so large that he supposed Mr. Smith could not procure it, and hence could be kept in jail a few months. The result was, as he himself stated, that "he was greatly injured in his health and lost most of a winter's work." It turned out that his arrest was mainly due to the fact that smoke was seen, by jealous persons, to issue from the chimney of his shop on Sundays, where he had built a fire to warm those who came to his house to attend meetings— Baptist meetings for several years being held at his house. Previous to this, his orchard had been torn up and twenty acres of his best land sold, to pay taxes to another minister and for building the meeting-house of another denomination." His house was searched; and when he went abroad about his lawful business his track was pursued, to see if they could not find some evil thing done by him.' His people were taunted with the saying: "When the negroes get free, then the Baptists may," &c. In all the trials to which these people were subjected they were fully vindicated; and the verdict, finally, of all who ever knew Chileab Smith, Sr., the champion of the Baptists, was: "that he was as honest a man as ever lived." He never wavered in his faith or purposes, and could have gone to the stake with as much heroism as any martyr of old. He was the human embodiment of that inspiration which at Baptist Corner gained for religious freedom one of the greatest victories in the world's history. Yet, for one of the present time who looks over these "rock-ribbed and sterile hills," now mostly deserted, the wonder is, how these hardy pioneers gained a bodily subsistence, even. The name and fame of Chileab Smith, Sr., should be perpetuated forever among men, and a monument erected to his memory on the sanctified ground of Baptist Corner. Some future generation will do this. — It may be said that the odium which was sought to be cast upon the Baptist people by other denominations continued for thirty years later, until the time when that great missionary, Adoniram Judson, was sent out from Massachusetts to India in 1812 to convert the heathen. On his passage to that country he investigated Baptist doctrines, and soon after his arrival announced his conversion thereto. This was the end of the persecution of the Baptists in this country, the humiliation of their opponents being complete. See page 324.] And now they took another method to annoy me: They put me into the civil tax three years going; made up the tax and put the collection thereof into the hands of three collectors. One of them called on me to pay. I told him I should not pay, and forbade his taking anything of mine; I agreed not to go out of his way, so that he might take me if he would, but meddle with my property he must not. Before he distrained on me another Elder in the county was taxed in the same manner, who sued the town for his right, in the Supreme Court at Northampton, and gained his case. These three collectors were present at that trial, and never again called on me to pay the tax. Concerning this affair I would make the following remark: The assessors who made up the tax were under oath to proceed according to law. The law forbade taxing a minister of the Gospel, and the only way they could tax me without violating their oaths, as they thought, was by denying that I was a minister. Had I paid the tax when it was demanded I would seem thereby to have acknowledged that I was not a minister, and thus have brought reproach upon my calling, my people and the cause of God. These considerations moved me to refuse to pay the tax; the money was only a trifle, but the honor of God required that I should not wound His cause or give occasion to the adversary to rejoice. I fully expected when I refused payment that my property would be levied upon, and my escape from loss or annoyance was due to the judgment of the court in the case of the other elder. It appeared to me a providence of God in my behalf that the case was tried just at this time, and that the three collectors should have been present at the trial and have been convinced that they had no right to collect a tax from me. Such things do not come by chance. To God be the glory! But I turn to relate things of a different nature: Though our adversaries had lost the power to oppress us, they yet manifested their spite by all manner of reproaches and evil-speaking, and the ministers would try to prejudice the people against the Baptists. One instance I mention: A man belonging to the Pedobaptist Society desired me to go and preach at his house. I passed the house of the minister on the way to my appointment, and the minister, seeing me, set out to follow me, keeping a distance behind, so as to avoid speaking with me. He came into the house a little after my arrival and began to reprove the man for inviting me to preach at his house without leave from him. The minister displayed much heat of spirit, but I thought it prudent not to interfere between them, and sat silently by. When, however, the people had assembled, I spoke to the minister and told him the time for worship had arrived. He arose and said: " If you will go on, I charge all my people not to stay to hear you," and went out. As he was going these words came to my mind, which I repeated so that he might hear: "Why should the nations angry be? What noise is this we hear? The Gospel takes away their gods, And that they cannot bear." One man followed the minister; all the rest remained throughout the service. But Jesus is King upon the holy hill of Zion, and notwithstanding all the rage of the devil and antichrist. He carried on His own work and the church increased; another church was formed in New Salem, and I was sent for to baptize a number in Chesterfield — I suppose the first ever baptized in that town — and soon there were enough to form a church. I was soon after called to baptize in Colerain, and a church was gathered there; another church formed in Montague ; another in Leyden; a second church was formed in Colerain; another rose up in Charlemont, and I had the happiness of assisting in ordaining elders in five of these churches. O what hath God wrought in my day! Glory to His holy name! When the Pedobaptists found they could not stop the work of God by oppression nor reproaches, they turned to flattering. "Come, let us all be one; we allow your baptism to be good; we can commune with you, why will you not commune with us?" And a number of their ministers invited me into their pulpits to preach for them on the Sabbath; and it so happened that I went into my own county town, where I was born and brought up — South Hadley — and their minister being away they requested me to preach for them. That was a good occasion for me to preach the Gospel of Christ to my kinsmen according to the flesh, and to those who had been my neighbors from my infancy. What will be the fruit of that day's labor I must leave till the Lord brings it to light. In these times of flattery there came three persons to me from a town adjoining, where they had no minister — men who had been acquainted with me a number of years and had often been to my meetings — to see if I would not go and be their town's minister. They offered me a good salary and consented to my baptizing in my own way all that so desired; but also to sprinkle infants for them who requested it, and so to commune with them. I suppose these men were really honest in their own minds, and thought that baptism was such a nonessential thing that we might compromise. I thought that if they had ever felt the power of that word: "Let God be true, and every man a liar," they would not have made such a proposal to me. I told them I could not sell the truth. I pitied them, for they were men for whom I had a high regard, and they appeared to be really grieved that I could not grant their request. This brings me down to the year 1795. And now, to look back and see what the Lord has done in thirty-four years, when we were but nine in number, surrounded by enemies that would gladly have rooted us out of the world if they could, and the nearest of our Baptist brethren sixty miles from us, but now with churches all around us, but a few miles away, and elders ordained with whom I could take sweet counsel; verily, it is all of the Lord, who hath said: "A little one shall become a thousand and a small one a strong nation; and the Lord will hasten it in his time." In this year I was called to part with the dear companion of my youth, who had been a partner with me in many joys and sorrows, through more than thirty-seven years; and now, being left alone in the world, I took a journey into the new country, starting the first of November, and being absent six months, traveling and preaching in the new settlements where there were no churches nor ministers of any order. From the middle of December to the middle of March I preached as many sermons as there were days, and was so favored, "through the good hand of my God upon me," as never to have missed an appointment in all my journey, and I trust "my labor was not altogether in vain in the Lord." I reached home the last day in April. After a while, in 1796, I was married again, to one who was truly a helpmeet to me, with whom I lived over twelve years. In the year 1798, the church having another elder ordained, I requested a dismission, which the church granted in January, and thereafter I preached where Providence opened a door. There was a Church newly organized in a town then called Partridgefield, containing two parishes — the first is now called Peru, and the second Hinsdale; they will be called by these names in what I have further to say. The Baptists lived in both these towns, in June they sent two brethren to request me to come and see them. In response I preached to them and administered the Lord's supper. They were a church of eighteen members, and desired me to visit them again with a view of settling among them, and in the course of the summer I baptized a number there — one a man about 80 years old. Some of the townpeople had said they thought Elder Smith would not baptize children, but I baptized one child, though he was not so young but that while he lived — which was a number of years — he was an honor to religion, and his wife as well, who had been baptized before. They brought forth fruit in old age, to show that "the Lord is upright, and there is no unrighteousness in Him." In November I removed into that town, joined the church and became their pastor. Here new trials awaited me that I had not thought of. The people in Hinsdale were building a costly meeting-house, which was about half completed at the time of my settlement. They had sold the pews in advance, and were paying the costs of erection from the proceeds of these sales. Very soon one of the building committee came to me saying many who had engaged pews had moved away without paying therefor and the cost of the building was to be met by a tax upon the town, and suggested that the Baptists should thus help to build it and have the use of the house part of the time. We considered the matter and replied that such measures would not accommodate us and we declined to accede to them; they might build and enjoy the full fruits of their work, which was the same privilege that we asked for ourselves. Upon this they voted to lay a tax upon the town — Baptists and all — and made up the tax roll. To give an idea of the burden upon the Baptists it may be mentioned that one poor man who had no land, but supported a large family by his daily labor and had only one cow, was taxed ten dollars in one tax, besides other small taxes; and others were taxed in like proportion to their means. When the money was called for the General Court was sitting in Boston; it was in the month of February, in the year 1800. The brethren desired me to go down to Boston and see if I could get any help for them. Setting out on Thursday morning, when the weather was so cold that some travelers I met would not encounter it, I made thirty miles that day. The next day at about 9 o'clock it began to snow, and a northeast wind as severe as any I ever experienced blew directly in my face, yet I pursued my way for another thirty miles before putting up for the night. The third day I made six miles over an unbeaten track before breakfasting. As the people began to break the road I went on and passed out of the town of Worcester as the clock struck twelve. I rode until nine o'clock. The next morning I came to a guide-board, a few rods from where I had tarried for the night, which said: "38 miles to Worcester." I write this that others may know what I have gone through to help my brethren when in distrees. I went into Boston on Monday, put in a petition to the Court setting forth our distress and praying for help, and they chose a committee of both houses to look into the affair. When they came to meet and consult upon the matter they said we were free by the law of the State, and there was no right to tax us, though they did not see as that Court could help us; our remedy for such oppression should be sought in the civil courts. I became acquainted with a number of dear friends in Boston from whom I received no little kindness, for which I here record my thanks and wish them the best of Heaven's blessings. When I came home they began to seize my brethren's property and sell it at vendue. One man whom they carried to jail desired me to go with him, and take advice of a lawyer, which I did. The advice was to pay the tax and sue for its recovery, as there would be no advantage in remaining in jail. I assisted that man in counting out upwards of sixty dollars for one tax, to enable him to get out of jail. Then one of the brethren sued the town for his money. I was called upon to attend the court. As an incident I may relate that the lawyer for the town, during his plea began to disparage me. He had spoken but a few words in that vein before he was interrupted by the first judge of the court; who said: "Gould (his name was Gould), you had better let Elder Smith alone; he is a man of as good credit among his own people as Dr. Stilman, of Boston. Don't let me hear you ran on against Elder Smith here." I could not but rejoice at the goodness of God, that He should move the heart of such a man, at such a time, to defend me from reproach, for the court-house was very full of people. The Court gave judgment in favor of the Baptist, and the town appealed to the Superior Court. When it came to trial at that court the judges said the case had not been brought in the lower court according to the forms of law, which ruling turned the case against the Baptist and involved him in $100 costs. This was a distressing day for my poor brethren, left, as they were, in the hands of their oppressors by the highest tribunal of the State. At their desire I went down to Boston again, to see if I could get any information as to how to proceed for relief. I found that by taking the matter up in my own name there was a prospect of gaining the case. When the town learned that I was going to take it up they offered to pay back half the tax, and the Baptist agreed to that and so settled the matter; thus they got half the tax and $100 court charges of the Baptist, as unjustly as if by highway robbery; and this to build a house for the worship of that God who says: " I hate robbery for burnt offering;" aye, by those who call themselves the church of Him who said to His followers: " All things whatsoever ye would that men should do unto you, do ye even so to them, for this is the law and the prophets." "Be astonished, ye Heavens! and amazed, Earth!" Inasmuch as the town, by paying back half the tax, plainly confessed that they had been unjust, and restored the half only from fear that otherwise they might lose the whole. But my labors in defense of my brethren did not end here; I had still another trying scene to go through. Part of my brethren lived in Dalton, where a minister was about to be settled. A farm was bought for him for $1,300, and for this sum and the minister's salary the Baptists were sought to be taxed. I went there and requested that my brethren should be let alone. "No," they said; "if they can escape by law they may, otherwise we shall tax them." I put a short account of our persecutions in the public print. A writer undertook to answer it, and charged me with falsehood. By town records attested by the clerk, and writings received from inhabitants of the town of the Pedobaptist, I proved his article to be a complete libel. I never heard more of my alleged falsehood, nor did the writer attempt to reply. Who he was I never knew. He said: "If the Baptists in Dalton think they are exempt from paying taxes to the minister, let them try it in the courts; but they dare not try it." As the judges of the Supreme Court had said that the minister must sue for the money because those who paid the tax could not recover it, I thought I would venture to "try," notwithstanding that writer had said I dare not. The town authorities said I had better sue for one man's tax; that if I got the case for one they would pay the whole, and such a course would diminish the costs. Accordingly, I sued before a single justice, who gave me the case. They then appealed to the County Court, where I also won the suit and the bill of costs against them, which was $30. The town's agent advised me to let the costs lie over, for they intended to carry the case to the Supreme Court, and if the decision went against me I would have to refund to him. I replied that I knew that as well as he, but as the town had had the use of the money, I believed it right for me to have it now, and so the bill must be paid. They took it to the Supreme Court by what was called a writ of error. It came up for trial on Tuesday. The court met in the afternoon, discussed the matter till sundown, when the judges said they would consider it until morning. But what an afternoon it was to me! The court-house crowded with people, and no faces known to me except those of the members of the court; and by all that the judges said, it looked as if they intended to turn the case against me. I went to my quarters with the sole consoling thought that there was a God in heaven that disposed of all events on earth. But little sleep visited me that night. In the morning I went to the court-house to see my attorneys, one of whom said it looked as though the decision would be against me. The other said he had talked with the judges after the court broke up, and was inclined to believe that I should win the case. This was all my encouragement till the afternoon of Saturday, when the Court gave their judgment — and gave it full in my favor, which put a stop to taxing the Baptists in that part of the State. After I was ordained parties came to me to be married and I married them, whereupon a great outcry was raised. Some said they would complain of me, and there was £50 fine. It went on a few years; I married when applied to, and the threatenings continued. At length I was told that they had carried a complaint to the grand jury at Springfield, but could get nothing done. During my residence in Ashfield nothing more was heard on this subject, but after my removal to Hinsdale, going to court one day I met a neighbor who said he should enter a complaint against me for marrying people. I replied: "Very well, you may complain of me and I shall continue to marry, and we will see who holds out the longest. " After further conversation, I remarked that it was my intention to act up to my profession before all mankind; it was well known that a settled minister had a right to marry and I professed to be one; should I refuse to perform the ceremony when called on it would be a virtual denial of my profession; so you may complain, and I will marry. I saw one of the grand jury after they had completed their business, who said that the man had entered his complaint to them, but that they would not entertain it. This ended the whole matter. Let me here remark, that I have lived in the world and dealt with my fellow-men almost seventy years, and never had so much difficulty with any man in my own private concerns but that it could be settled quietly without a mediator. But, in defending the liberties of the Baptists in the State of Massachusetts I have had as much law, and perhaps more, than any man in my day. It seemed to be laid upon me in the course of God's holy providence, and through the good hand of God upon me I have always obtained the right. Sometimes matters would look exceedingly dark, yet it was so overruled that the enemy did not triumph over me. O the marvelous goodness of God! And now, that through the good hand of God my brethren were free from oppression, I thought it best to leave them, and they gave me a dismission from the pastoral care of the church and a recommendation, but a request to continue my relation with them as a member. In November, 1807, I moved back to Ashfield, and in the course of the seven following years met with nothing in my religious life uncommon to Christians generally. I continued to preach where Providence opened the door, made one journey up to the new country of eight weeks' duration, buried my second wife, married again, and buried my third wife in October, 1814. Being now left alone in the world, in 1815 I set out on a journey, spending sixteen weeks in the new settlements in New York State, traveling and preaching. And the land was not a wilderness, nor a land of darkness to me; I enjoyed much of the Divine Presence, and have reason to think my labors were not in vain in the Lord. Though I had not the care of any particular people, I was called to preach somewhere the chief part of the time. In 1816 my son desired me to accompany him to a permanent residence in the new country. I therefore spent the summer making farewell visits to the churches and people with which I had formerly been associated, preaching and endeavoring to confirm the souls of the disciples, and exhorting them to continue in the faith. The visiting finished, I set out on my journey the 10th day of September, having many calls to preach during my progress, insomuch that my destination was not reached until May 27th, when I found I had traveled 1,600 miles, preached 149 times, assisted in one ordination, attended one council where a church was under some trials, attended the Lord's supper three times, and about twenty other religious meetings. When arrived at my new home I found a small church had formed just previous to my arrival, which I joined; and there has been a number added to it, and four new churches raised up a few miles distant. There is a large field for labor in this wilderness, and though I am old and feeble, truth appears at precious as ever. There are many errors and false doctrines in the world, yes I am at rest, because I believe truth will finally prevail over every error; and it is a comfort to me that God is raising up witnesses for the truth that may stand when I am laid in the grave. Oh, in looking back through the years since I was called to be a witness for the cause of God, and against the doctrines of Antichrist in the face of a frowning world, I cannot but rejoice at the overwhelming goodness of God, who has carried me through so many trials; that He should so care for a poor unworthy worm, and suffer me to live to see the churches of Christ on the right hand and on the left. I exhort all to keep on the side of truth and trust in God; we have nothing to fear; let us bear a faithful testimony against the mother of harlots and all her daughters, and never cherish the thought of a confederacy with Popish errors. Oh, that all the world would come out of Babylon, that they be not partakers of her sins and receive not of her plagues. The day will come when every plant which our Heavenly Father has not planted shall be rooted up. May the Lord hasten it in its time.                                                                                   Still has my life new wonders seen                                                                                      Repeated every year ;                                                                                   Behold, my days that yet remain,                                                                                      I trust them to Thy care.                                                                                   The land of silence and of death                                                                                      Attends my next remove;                                                                                   O may these poor remains of breath                                                                                      Teach the wide world Thy love!                                                                                   By long experience have I known                                                                                      Thy sovereign power to save ;                                                                                   At Thy command I venture down                                                                                      Securely to the grave.                                                                                   When I lie buried deep in dust                                                                                      My flesh shall be Thy care —                                                                                   These withered limbs with Thee I trust                                                                                      To raise them strong and fair. When the above was written I thought of concluding, but on further consideration a little more will be added. I never gave much weight to dreams, but about the time of beginning the land suit with Dalton I had a dream that I will venture to relate: It was that the Lord ordered me to lead the tribes of Israel out of Egypt to the land of Canaan; I thought the Lord spoke to me plainly, as we read he spoke to Moses. I got the tribes together and we set out on our march, but had not gone far before Pharaoh met us with a mighty army. The people were in great distress, but I told them to be quiet, we should be relieved, though I knew not how; I had a calm and assuring faith in our deliverance. The Lord spoke and bade me go to Pharaoh and demand a free passage for the chosen tribes through his host, also saying: "If he does not grant it, I will smite him and all his host." I was not bidden to make the threat, but only to demand the passage. Telling my people to halt, I went up to the army and called for Pharaoh. Some of the leading men came forward and inquired what was wanted. My reply was: I must see Pharaoh and deal directly with him. At length he came, I demanded a quiet passage for the chosen tribes through his host — that we must go through unmolested. The request was granted, so that I led the tribes safely through, got them clear of danger — and awoke, and behold it was a dream. Having related my dream I now give a more particular account of the lawsuit with Dalton. There were but few Baptists in that town, they were not very forehanded, and the town had taken about forty dollars from them for the first tax, and the case could not be prosecuted unless they could let me have what money was needed for the purpose. They said they did not see as they could do it, so they must submit to the oppression, for the town said the tax must be paid unless they could get clear by law. And they sank down, having no hope of deliverance, apparently as much distressed as the tribes were in my dream. Then one of my hearers who lived in Peru heard how the matter stood, and the Lord opened his heart, so that he offered to assist me with what money I should want to carry on the suit, provided those who paid the tax should make a free gift of it to me in case I recovered it; he said, moreover, that he could spend $1,300 without breaking in upon his estate. Having reported this offer to the brethren concerned, I further added that I would prosecute the case without cost or trouble to them — would take it all on myself. In other words, as in my dream, I called to the tribes to halt while I went to seek a way for them. Without repeating what has before been written, some other circumstances of this trial maybe mentioned: The case was continued through several terms of the courts to await its turn, so that three years elapsed before a final judgment was obtained, which made it necessary for me to be present at every session of the courts during this time, because of not knowing when the case would be called. Twice had I to leave Lenox on Saturday night after sundown — and once in January, when the cold was as severe as we have in winter— and ride home 20 miles, and on the next morning go eight miles the other way to preach. But the Lord carried me through, so that I never disappointed a religious meeting by attending courts. After three years' labor and toil, through "the good hand of my God upon me," I brought the chosen tribes through the Egyptian host in safety, to where they were out of all danger. And now, looking back over these times, it brings to my mind what the prophet Micah said: " Remember, O my people, what Balak, King of Moab, consulted, and what Balaam the son of Beor answered, that ye may know the righteousness of the Lord. Balak built his altars three times to have Israel cursed, and Balaam was no better friend to Israel than Balak, yet he had to bless Israel every time." So in this case, Dalton consulted to have the Baptists cursed, and built their altars three times; and the judges, and the attorneys that had the management of the case against us, were none of them Baptists, and yet they blessed them altogether. It was not my wisdom, nor any power of mine; no, it was the Lord who did it, and may all the glory be given to His holy name. While this case was in the law three years they kept taxing the Baptists and getting their money, and it took me another year to get those taxes back. Once while the men were talking to me who were to see that the taxes were refunded, their minister came in remarked: " You must wait for your money; I have to wait for mine; I can't get it so soon as I should." "There is a great difference," I rejoined, "between your waiting and mine; you wait on your own people; my people have paid their money and you have had it, and now tell me I must wait; no, you ought to pay me that money note." Some things were trying to the old nature within me. I found there was much need of watching and praying, that I might not say or do anything that would dishonor God, or bring reproach on the Redeemer's precious cause. There was one thing that I passed over when writing about my ordination and, on further thought, I will give it here: We appointed the ordination to be on Thursday, and the elders we invited sent word that I must preach a sermon on Wednesday in the afternoon, that they might hear me before my ordination. On the week before an inflamed sore came upon my foot. I made out to attend the Sabbath meeting and preach, though in much pain. After returning home from meeting my foot grew more painful and distressed me exceedingly all night. The cause of God lay near my heart, and how would our enemies triumph if I were unable to keep my appointment. This thought caused me an anxiety less endurable even than my physical pain. I tried to carry the case to God, and finally was enabled to leave it with Him; then was my spirit comforted by the promise of the prophet to King Hezekiah when he was sick, that the King should "go up to the house of the Lord the third day." The passage was presented to me with such power and sweetness as to bring entire relief to both body and mind, and I was enabled to rest under the most complete assurance that I should perform my duties for the week, as usual. This peace was given to me on Monday morning, and Wednesday afternoon would be the "third day." I said to wife that however dark matters might appear at the present, I should certainly go to the house of the Lord on the third day. The boil broke that day, the pain abated, and when the third day arrived I performed my preaching and all my work with comfort and satisfaction. How marvelous hath been Thy goodness, God, to such a poor, unworthy worm as I. Oh, that all might trust in God, keep His commandments, deny themselves and take up the cross. I have experienced many trials, also, among my own brethren, that for the honor of God should not enter into this narrative. I dismiss them in silence. Let them be forgotten. Amen. EBENEZER SMITH. Page 355: SELECTMEN OF ASHFIELD. On the list are the following names: 1762. Ebenezer Belding, Chileab Smith, Thomas Phillips. ... 1784. Thomas Stocking, Chileab Smith, .Jr. , John Ellis. REPRESENTATIVES IN THE LEGISLATURE OF MASSACHUSETTS. Among the Representatives from Ashfield are the following: ...Chileab Smith, Jr. ... Page 359: BURIAL PLACES IN ASHFIELD. The oldest burying ground is in the northeast corner of the town, and was probably laid out at the time of the organization of the Baptist Church in that locality, in 1761. It comprises about half an acre of land. Some of the earliest settlers of the town are buried there. Three Chileab Smiths are buried there, but with no inscriptions on the stones at the head of the graves. Pages 374-375: THE CHAPINS. Nathan Chapin was a descendant of Samuel, who settled in Springfield in 1642, and whose statue has recently been erected on one of the parks of that city. There is a legend current among Nathan's posterity here that he was one of the guard sent to Huntstown, and that while here he fell in love with Chileab Smith's oldest daughter, Mary, and married her in 1757. After living here a number of years he moved back to Springfield, where several of his children were born. Afterwards he returned to Ashfield, where he spent the rest of his life. He lived at one time at or near 32 [see map, page 328], owning quite a tract of land to the northeast of this, on which he probably lived for many years. He was a Revolutionary soldier, and was taken prisoner at the battle of Ticonderoga, but escaped in a short time with nine others. He was one of the selectmen as early as 1764 and '68. One of his daughters married Samuel Elmer, 2d, father of Erastus Elmer, now living in this town at the age of 90 years. Nathan's son, Japhet, was a justice of the peace for many years, and in the southeast part of Buckland. He was the father of Luther, now living in this town, who has in his possession a diary kept by his father, from which this extract is made from the year 1831:      "May 4. — Raised the Baptist meeting-house in Buckland.       May 5. — Raised the Baptist meeting-house in Ashfield, moved down from the hill." Moved from 34 to 35, see page 333. Pages 397-403 THE SHEPARDS. Dea. Isaac Shepard was in Huntstown as early as 1763, and was then 31 years of age. He married Jemima, the fifth child of Chileab Smith, Sr. It is not known that he lived at any other place than 58, on the farm now occupied by Francis R. Phillips, where he is supposed to have settled, and upon which he died. In 1770, by the Springfield records, he bought of John Blackmar lot No. 22, which was the lot adjoining his on the west. Not long after, Isaac's brother, Samuel, settled on this lot. The house upon the lot was already built when Samuel settled there, and is now occupied by Chapin Elmer, a great great grandson of Samuel Elmer, 1st, and Nathan Chapin. The house must be 120 years old, and was probably built by John Blackmer. Dea. Isaac had Isaac, Jr., who married Jerusha Phillips and moved to Stockton; Stillman, who died on the old place; Jemima, who married Aaron Lyon, Jr.. and was the mother of Mary Lyon; Almena, who married Deacon Harris Wight, of Buckland, and Lura, who married Deacon William Putnam, of Buckland, Isaac was chosen deacon in Chileab Smith's church, just after the division in 1788, and continued in the office until his death. He was a man highly esteemed in the town and served on the Board of Selectmen and in other offices. He was buried in the Baptist Corner burial ground, and on his headstone is inscribed: "In memory of Deacon Isaac Shepard, who departed this life May 13, 1802, aged 69 years.      A husband dear, a father kind,      A pious heart, a patient mind ;      He's left all things below in peace,      And gone, we trust, where sorrows cease.      His body rests beueath this bed      Till Gabriel's trump shall raise the dead." Samuel, with his five children, went to Stockton. Pamelia, his eldest daughter, married Quartus Smith, grandson of Elder Ebenezer. Mr, Smith and his wife celebrated their golden wedding a few years since, and both died soon after. Not many years before their death they visited Ashfield, and were greatly interested in looking over the places familiar to them in their youthful days. They were much affected when they bade a final good bye to the old birth places, and looked upon them, as they said, for the last time. (See page 98. ) THE SMITHS. Chileab Smith. Sr., moved with his family to Huntstown, from Hadley, in 1750. It is probable that he was there before that time, and held some interest, as he was chosen, at a meeting in Hadley in 1742, a committee, with Richard Ellis and Nathaniel Kellogg, to lay out lots. The next year he was chosen on a committee to "provide and agree with a minister to preach to such as Inhabit at Huntstown." Between this time and 1750 he was on a committee to build the corn mill, and for other purposes. He settled on lot 27, and built his house at the southerly end of the lot, about a dozen rods southeast of the house occupied by his great grandson, the late Ziba Smith. A history of the Baptist Church in this part of the town is a history of the Smith family at this period, and their peculiar traits of character can be shown no better than by giving extracts from the early records of this church, now in the hands of private parties. "Record of the Planting, Gathering and Proceedings of the Baptist Church of Christ in Ashfield: "In the spring of the year 1753 Chileab Smith moved it to his Neighbors to set up Religious Meetings, which they did, and a Blessing followed; and a Number (in the Judgment of Charity) were brought savingly home to Christ. "Oct. 25, 1753. A number met to Gather for solemn fasting and prayer, and Chileab Smith and Sarah his wife, Ebenezer Smith, Mary Smith and Jemima Smith entered into a written covenant together to keep up the Worship of God, and to walk up to farther light as they should require it. "Nov. 29, 1753. Ebenezer Smith, being desired, began to improve among them by way of Doctrine." At this time Chileab Smith was 45 years old; his son, Ebenezer, just named, 19; the daughter Mary older than Ebenezer, and Jemima younger. The records continue: "In the years 1754 and 1755 they were Forced to leave the Town for some months, for fear of the Indians. "1756. They continued in the Town and kept up the Publick Worship of God on the first day of the week continually, Refreshing all that Came to Hear and Attend the Worship with them." July 2, 1761, they were embodied as a church of ten members, of whom six were members of Mr. Smith's family. Chileab, Enos and Eunice, three more of his children, a short time after united with the church. The records, after giving the formation of the church, articles of faith and the covenant, with a list of those baptised and joining the covenant, continue thus: "Feb., 1763. The people of another Persuasion settled a Minister in the Town, and obliged the Baptists to pay their proportion of his Settlement and Salary till 1768. Then the Church sent Chileab Smith to the General Court, at Boston, with a petition for Help; but Got None. "In 1769 the Church made their case known to the Baptist Association at Warren [Worcester Co.] and Received from them a Letter of Admittance into that Body. "In April, 1770, the other Society sold 400 acres of the Baptist Lands for the support of their Minister and Meeting-House. "Under our Oppression we sent eight times to the General Court at Boston for help; but Got None. "In Oct., 1771, We were set at Liberty by an Order from the King of Great Britain, and our Lands Restored. " Between 1771 and 1785 the records are meager and incomplete, eight pages being missing during this time. The church seems to have flourished and received large accessions under Elder Ebenezer Smith's ministrations. The church on the hill [3-1 on map] was built during this time, about twenty rods north of Chileab Smith's house. In the year 1785, with Enos Smith as clerk, the records give a minute account of a difficulty which arose between Elder Ebenezer Smith and his father Chileab, respecting the salary of a minister, the Elder contending that he should have a fixed salary, and his father that ministers should not be hirelings, but should preach for a love of the work, and be content with what the church sees fit to give him. The church and Mr. Chileab Smith's family were divided on the question. Meeting after meeting was held, the advice of neighboring churches sought without avail; the breech grew wider. Finally, (resuming the record): "Oct. 25, 1786. The Church Concluded that any further Labour with the Elder amongst ourselves would be fruitless, agreed once more to send to sister Churches for help." The Council, being convened Dec. 27, after hearing both sides, decided : "That the Elder was justifiable in his conduct; and advised the church, after they had concluded their acts were invalidated, to receive the Elder into his office in the church again, and to let him know that we have made him a Reasonable Compensation for his Labours amongst us, and then to Continue the Relation as Church and Pastor, or Dismiss him in Peace." "Jan. 24, 1787. The Church considered the Result of the Council before mentioned, and found that it wanted the Testimony of Scripture for its support, by which we desired to be tried; and that if we followed their Result and advice we must leave God's word as to our understandings. Therefore, Voted, That we cannot agree with their Result, for many obvious and Scriptural Reasons, which may be seen at Large in the original Records. "Aug. 29, 1788. Friday the Church met for solemn fasting and Prayer to Almighty God, it being a dark time with us, we being Despised by men. Elder Smith and his party having taken from us our meeting-house, and we turned out to meet where we could find a place, and the Association, on hearing his story, having dropped us from that body." But Chileab Smith did not despair. He immediately set about organizing a church again, without the aid of ministers or other churches, and, Jan. 14, 1789, Chileab Smith, Sr. , then over 80 years of age, and Enos Smith, his son, were ordained as elders and leaders in the church, and Isaac Shepard and Moses Smith, deacons. They united with Baptists from Buckland and built a church building just opposite where the house of Nelson Drake now stands. It was a one-story building, with a four-sided, pointed roof. There is good evidence that they built this house in 1789. (It was a little over one mile north of the church then at 34.) The church seemed to gain in numbers, and was by degrees received into fellowship with the other churches. Jan. 23, 1798: Voted to receive back Elder Ebenezer Smith, with such members as are willing to tell their experience. Eighteen members are recorded as received into full communion. Among them were John Alden, Mehitable Ellis [widow of Reuben Ellis], Elisha Smith, Japhet Chapin, Thomas Phillips and Nancy Alden. Chileab Smith, Sr., died in 1800. Elder Enos Smith continued to preach for many years. He lived up to his belief, charged nothing for preaching, but was supported by voluntary contributions. Erastus Elmer, now 90 years of age, well remembers the neighbors and his father carrying in their gifts. Elder Enos lived on the opposite corner from Nelson Drake's house. Elder Ebenezer lived nearly opposite where Mr. Temple now lives. Both were good men, highly respected by all who knew them. Elder Enos died in his old house, and Elder Ebenezer moved to Stockton, N. Y., in 1816. One of Elder Enos' daughters married Hiram Richmond. Several of her sons are now living in this vicinity. Nathan Elmer married the other daughter, Julia. Enos' son Calvin moved to Stockton, Emory to Wisconsin; Enos, Jr., died in Tully, N. Y. Chileab Smith, 2d, died on the old place in 1843, aged 100 years and 7 months. He had two sons, Chileab, 3d, and Jeduthan. Chileab lived where Mr. March now does, and Jeduthan on the old place. When Jeduthan went to Stockton, N. Y., Chileab, 3d, moved to the old place, where he died, leaving Ziba, Elias, Daniel and Russell. Ziba lived with his father, and died on the old place; Elias lived and died on a farm one-third of a mile south; Daniel was deaf and dumb, and Russell went West, to a locality unknown by his relatives here. Chileab, 3d, had six daughters, four of whom married in adjoining towns; Sybil, a Fairbanks, of Adrian, Mich. , and Louisa, a Fisk, of Brattleboro, Vt. Elias left no issue. Three of Ziba's children are now living; one son, Houghton, now lives on a portion of the original farm, with three boys and one girl, and these members of Houghton's family are the only descendants of the Chileab Smith family in Ashfield bearing his name. The houses built by the Chileabs 1st and 2d are torn down; the house built by Jeduthan, and occupied by Chileab, 3d, and Ziba, is deserted. The meeting-house on the hill just above, was taken down and moved 60 rods east, in 1831. Very soon desertions to the Free Will Baptists made havoc in their already enfeebled ranks, and between 1840 and 1850 Millerism and the Second Adventists so diminished their numbers that meetings ceased to be held. The building soon went to ruins, and now a modest schoolhouse stands upon the spot. Not only the building, but the church itself, which Chileab Smith and his sons planted and gathered with so much labor, has ceased to exist. The following document was written by Elder Ebenezer Smith the year before his death: "Stockton, Chautauqua Co., N. Y., May 1st, 1823. "For the information of "my children I write the following account of my grandfather's posterity. My grandfather's name was Preserved Smith; his wife, Mary Smith, by whom he had one daughter and six sons. He died when they were all small. His daughter, Mary, and oldest son. Preserved, died young, and were not married; his second son, Ebenezer, married, had a son, Preserved, and a daughter, Hannah; he was killed at raising my Grandfather Moody's house; his son went into the army and died with sickness; his daughter married, had a family, and died in old age. My grandfather's third son, Samuel, married Sarah Morton, and had 12 children. My grandfather's fourth son, Chileab Smith, who was my father, married Sarah Moody, and had 13 children. My grandfather's fifth son, James, married Sara Smith; had only two daughters that lived to grow up. Samuel, Chileab, James, three brothers, all lived to be upwards of 90 years of age, and died one after another — as they were born. My grandfather's sixth son, Moses, died when a child. "My father's children were Mary, who lived to have a family, and died Aug. 4, 1787; then myself, Ebenezer, then Moses, Sarah, Jemima and Chileab, who are all living; then Enos and Mariam, who died little children; then Mariam and Enos, who are yet living; then a son who died an infant; then a daughter, Eunice, who is yet living. Of my father's twelve children, four sons and four daughters are yet living, April 30, 1823. I am the oldest, in my 89th year. Eunice, the youngest, in her 67th year. My grandmother, Mary Smith, died in 1763, aged 82 years. My mother died on her birthday, Dec. 23, 1789. My father died Aug. 19, 1800, aged 92 years. I married Remember Ellis July 1, 1756, and she died Sept. 15, 1795, aged 60. She was a daughter of Richard Ellis, who was born in Ireland Aug. 10, 1704, and died in Ashfield Oct. 7, 1797, aged 93 years. He came to America at the age of 13 years, and lived in Easton, then moved to Deerfield, then to Huntstown, now Ashfield, in the year 1750. He was the first settler of that town, and cut down the first tree in the town. I married Lucy Shepardson June 14, 1796, and she died Oct. 5, 1808, aged 68. I married Esther Harvey Jan. 4, 1809, and she died Oct. 14, 1814, aged 78, since which time I have lived alone; that is, without any companion, and spent my time chiefly in preaching the Gospel. My children are so scattered about the world that I cannot tell how many there are of them, but, by the best information that I can get, I suppose that there is not much odds of one hundred of my posterity now living. I never expect to see but few of them in this world, but if we may all meet in that world of JOY, how happy it will be; but, oh I how awful the thought that any of my offspring should hear that dreadful sound: Depart ! thou God of grace, display Thy saving power and bring them home to Thyself. And oh, my dear children, my prayer for you is that you might be saved. You must deny yourselves and follow the Lamb, or lie down in sorrow for eternity. "Strait is the gate and narrow the way that leadeth to life, and few there be that find it." Oh, to be born again, and become new creatures in Christ Jesus, is of infinite importance to every one. So I leave this as the token of my regard for my dear children, praying the Lord to bless them all." P. S. — My son, Ebenezer: I commit this to your care to show to as many of my children and grandchildren as you have opportunity. E. S. Letter from Dea. Aaron Smith, of Stockton, N. Y., to his second cousin, Dea. Ziba Smith, of Ashfield, dated Mar. 30, 1851. Aaron was a son of Ebenezer, Jr., and grandson of Elder Ebenezer Smith. Ziba was a son of Chileab, 3d, and grandson of Chileab, Jr. The latter was a brother of Elder Ebenezer. "Dear Cousin: I sit down to inform you of our welfare. We are all well as usual. It is a general time of health here. I have had a good deal of sickness in my family since I have begun to keep house. I have had ten children; have buried five of them, all daughters; have three sons and two daughters living; the oldest a daughter of 22, the youngest a son 7 years of age. As to religion, it is quite a low time here. Ziba, I want to see you and your family, and brothers and sisters, very much, once more, in the land of the living. Have not forgotten the comfort taken in your company at school, and at the old Baptist meeting-house, in singing, in our younger days. I want to go to New England, the land of my birth, once more; think some of going this season, if my life is spared and my family are well. The last time I saw you was thirty-one years ago this month, at your father's. I want to go with you once more on to the ground where the old meeting-house used to stand; also to the burying ground; think I could pick out Jeduthan's grave; also our great grandfather's, Chileab Smith's; and the first one who was buried there, who was a sister of your father. My father and mother are quite old and feeble. Father doesn't labor any; his memory is very good for so old a man; he lives with his youngest daughter; he will be 85 next month. My brother Quartus and his wife are well, also Gerry and my sisters. Your cousin, Nathan Smith, and family are all well; his four older sons are great stout giants, your aunt Naomi is well, and lives with Lyman, on the Fox river, in Illinois; he has married his second wife. Your cousin Sawyer Phillips is well; he has sold his farm and gone to Latarany; it is 70 miles from here. His oldest son is a widower; his second son married Asa Ellis' daughter, is a doctor, and lives near his father. Your cousin Hiram Lazelle and family are all well; he pays the highest tax in town — that is $30; he has a dairy of sixty cows, the income of which last season was $1,800. Your cousin Philip Lazelle and family are well. He and Royal Carter are in the mercantile trade; are doing well. Royal's mother is well. Your cousin Alvrary Lazelle is well. I will give you a sketch of the Smith family which we belong to: It is to be traced to Rev. Henry Smith, of Wethersfield, Conn., who came from Old England. All such information is important to be collected for the benefit of our posterity, that the branch of Smiths that we belong to may not be lost. Henry Smith is as far back as I can trace our ancestors. The first of our ancestors that came from England were Henry Smith and his wife, Dorithy Smith. On his passage to this country he had a son born, and from the unusual circumstances of his birth he called his name Preserved, which is the origin of this name, which has since been retained in several branches of the families of his posterity. The first notice of Henry Smith is on the records of the First Congregational Church in Charlestown, Mass. He and his wife Dorithy were admitted to the full communion of the church the 5th of October, 10.37. It is believed he came to America in the year 1637, which was seventeen years after the Plymouth company. He was the first minister of the first Congregational church in Wethersfield, Conn., as near as can be ascertained. He was installed in the spring of 1641, at which time the church was gathered. He died in 1648, and very little is known of his ministry. Dorithy, his widow, married a Mr. Russell, father of Rev. John Russell, who succeeded Henry Smith in the ministry at Wethersfield. Mr. Russell and his son, the minister, went to Hadley with a colony, comprising the larger body of the church, in 1659, and some of Henry Smith's children went with the colony to Hadley and settled there. Rev. Henry Smith was great grandfather to our great grandfather, Chileab Smith. We are the seventh generation from the Rev. Henry Smith      The Preserved born on the passage to this country was grandfather to our great grandfather, Chileab Smith. Our great grandfather's father's name was Preserved, jr. Our great grandfather, Chileab Smith, was born in South Hadley, June 1, 1708, and died Aug. 19, 1800, in the 93d year of his age. He left when he died, living, 8 children, 46 grandchildren and 91 great grandchildren; total, 145. He was ordained in the Gospel ministry when he was 80 years of age. He had a family of 12 children. He was one of the first settlers of Huntstown, now Ashfield. He settled in the town in the year 1751. My grandfather, Elder Ebenezer Smith, was born in South Hadley Oct. 4, 1734. He began to preach Nov. 29, 1753; ordained Aug. 20, 1761. He died July 6, 1824, aged 89 years. He had a family of seven children. He was a preacher of the Gospel ministry 72 years, and preached nine thousand and twenty sermons, rode one horse 19 years, and traveled in that time 23,000 miles. Our great aunt, Jemima Shepard, was born in South Hadley March 26, 1740, and died Sept. 29, 1828, aged 88 years. She had a family of seven children. I will give you a sketch of what my grandfather left on record before he died. [See above.] Twelve of our great grandfather Chileab Smith's posterity are and have been ministers; all living but three; two settled in this county, and five of the females married ministers; two of them and their husbands are missionaries, one in China and the other in India. There is not much odds of one hundred and thirty of his posterity living in this county; the sixth generation from him lives in this town, and the tenth from Rev. Henry Smith lives in the county. If you conclude to come here this season, send me a letter the time you are going to start on your journey, that I may not miss of you if I go down, for 1 want to visit you more than any one in Ashfield. Give my respects to your brothers and sisters, especially to Betsey and her husband. Read this to your brother Elias and your sisters. Believe me your affectionate relative,                                                                     AARON SMITH. To Dea. Ziba Smith, of Ashfield. Pages 405-6: 1. Rev. Henry Smith and his wife, Dorithy, came from England in 1637. (See above). Their children were: Mary, John, Preserved (2), Samuel (3), Dorithy, Joanna, Noah and Elijah. 2. Preserved Smith was born in 1637, on board of ship coming to America. Of his children we have an account of but one. Preserved (4). 3. Samuel Smith, son of Rev. Henry (1), had a large family of children: Samuel, Sarah, Dorithy, Ebenezer, Ichabod, Mary, James and Preserved. 4. Preserved Smith, son of Preserved (2), married and had seven children. He died when his children were young. His wife, Mary, was born in 1681 and died in 1763. Their children were Preserved, Mary, Ebenezer, Samuel, Chileab (5), James and Moses. Preserved, Mary and Moses died young. Ebenezer was killed at the raising of Mr. Moody's barn; he had two children — Preserved, who died in the army, and Hannah, who married and had a family. Samuel m. Sarah Morton and had 12 children. He lived to be over 90 years of age. He settled in Northfield, Mass. James m. Sarah Smith, and lived to be over 90. He had two daughters. 5. Chileab Smith, son of Preserved (4), was born in South Hadley in 1708. He m. Sarah Moody and became the third settler in Ashfield, in 1751. He was, in his time, the most noted man in Ashfield, and was the champion of the Baptists for many years in that town. In 1774 he printed a pamphlet of 18 pages, entitled "An Answer to the many Slanderous Reports Cast on the Baptists at Ashfield, wherein is Shown the First Rise and Growth of the Baptist Church there, together with the Sufferings they Passed Through." This work was in the possession of one of hisdescendants, Mrs. Rebecca Smith Richardson, of North LaCrosse, Wis. Mr. Smith died in 1800. His children were: Mary, Ebenezer (6), Moses, Sarah, Jemima, Chileab (7), Mariam, Enos (8), Eunice, and three others who died young. Mary m. Nathan Chapin. They lived and died in Ashfield, where some of their posterity are yet to be found. They had seven children. Moses m. Diathena Briggs and had 11 children. He died March, 1828, aged 94 years. Sarah m. three times — Nathaniel Harvey, Israel Standish and Samuel Elmer. She died aged 92. Jemima m. Dea. Isaac Shepard, of Ashfield. She died in Stockton Oct. 29, 1828. Mariam m. Ephraim Jennings and had 5 children. Eunice m. Benjamin Randall. 6. Elder Ebenezer Smith, son of Chileab, Sr. (5), m. Remember Ellis. The last few years of his life was spent with his son, Dea. Ebenezer, Jr., in Stockton, N. Y. He was buried in the cemetery in the village of Delanti — which is in the town of Stockton — by the side of his grandson, Quartus, and his sister, Jemima, widow of Dea. Isaac Shepard. A neat monument marks his grave. For further account of him and his descendants see p. 71. 7. Chileab Smith, Jr., son of Chileab (5), was born in Hadley, Mass., Oct. 16, 1742; died in Ashfield May 25, 1843. He married for his first wife Elizabeth Sawyer, of Montague, and raised three children, two sons (twins) and a daughter— Chileab, 3d (9), Jeduthan (10), and Elizabeth (11). Chileab, Jr. (7), had four wives. He married the last when he was 96 years of age, and it is recorded that "the fifth generation of his posterity were present at the nuptials." His last wife outlived him. Long accustomed to the good old ways, he at first opposed, it is said, the use of stoves and instrumental music in churches. He was a rigid Baptist, a sincere and pious man, and believed in the Divine ordinance of marriage, claiming that, as to his wives, "the Lord provided them," and each time that "the last was the best." Good philosophy, whether based on religious motives or not. He outlived all his children. The writer saw him a year or two before his death. He retained much of his mental and physical vigor to the last. Ashfield produced many aged men, but Chileab Smith, Jr., was noted as the only one who reached the full period of a century. 8. Elder Enos Smith, youngest son of Chileab, Sr. (5), was a Baptist minister over 40 years in Ashfield. He m. Hannah Drake, of Buckland. He died at 87 years of age. Their children were Zebina, m. Hannah Smith; Calvin, m. Eunice Cobb; Emery, m. a Johnson; Uriah, m. Hatura Smith; Laurilla, m. Ozee Munson; Enos, m. Cynthia Chapin; Theressa, m. Hiram Richmond, brother of Elijah; Julia m. Nathan Elmer. Source: Ellis, Erastus Ranney, Biographical sketches of Richard Ellis, the first settler of Ashfield, Mass., and his descendants, Detroit, MI: W. Graham, 1888.

The Chapin Genealogy

(175) Nathan Chapin, son of Japhet and Thankful Chapin, b. Feb. 3, 1735 ; m. pub. Dec. 15, 1757, to Mary Smith of Hunterstown, now Ashfield. Mr. Nathan Chapin removed from Springfield (Chicopee) to Ashfield, and d. at the residence of his son Japhet in Buckland, Feb. 13, 1830, in the 96th year of his age. Serg. Nathan Chapin and several others from Springfield were taken prisoners at the battle of Ticonderoga, July 5, 1777. In the midst of battle, (he states that) he took shelter behind a tree, the bark of which was completely torn off by the balls, but he escaped unharmed. He and several other American prisoners were ordered to go to Crown Point to mow grass. They were furnished with provisions, a bottle of rum, scythes, grindstone, &c. And having only one inhabitant in the boat with them, they entertained him so generously with the rum that he fell into a very sound sleep : they threw the grindstone into the water, rowed the boat to a port of their own choosing, and left their overseer to finish his nap, while he advanced with a quick step homeward, bringing nine of his companions with him, the moss on the trees being in a great measure their guide through a trackless wilderness. In due time, they arrived home, to the great joy of themselves and anxious friends. The foregoing, I state principally from memory, having omitted several hours of sleep one night when a boy, to hear the old gentleman relate his adventures and hair-breadth escapes. Children — 504. 1Mary, b. Aug. 31, 1759, in Springfield, Mass. 505. 2Japhet, b. Aug. 31, 1762, in Springfield. Mass. Source: Chapin, Orange, The Chapin Genealogy: Containing a very large proportion of the descendants of Dea. Samuel Chapin, who settled in Springfield, Mass. in 1642, Northampton, MA: Metcalf & Company, 1862, p. 35.

Elmer-Elmore Genealogy

23. SAMUEL4 ELMER, ( Hezekiah,3 Edward,2 Edward,1) born in Northfield, Mass., Sept. 20, 1732; married Elizabeth Canfield, who died in Ashfield, Mass., 1809. He is said to have lived with Simeon Alexander in Northfield in 1753, where he probably married, and removed soon after to Granby, Mass. He remained there and in South Hadley, Mass., until about 1770, pursuing his trade of blacksmithing, to which his sons were brought up, and then removed with his family to Ashfield, Mass., where he bought 400 acres of land, and they all went to farming. Gad, however, continued to work at his trade until his death. For his second wife he married widow Sarah Standish, nee Smith,* born Aug. 24, 1738, in South Hadley, Mass. He died 1818 in Ashfield, where he and his wives are buried. His children were born. Gad in South Hadley, Keziah in Ashfield, and the rest probably in Granby. CHILDREN, FIFTH GENERATION. I. Elizabeth, b. Mar. 6, 1754; d. 1826.                   68 II. Mary b. Dec. 12, 1756; d.                                  69 III. Gad, b. Aug. 31, 1760; d. Nov. 13, 1819.        70 IV. Esther, b. Sept. 24, 1764; d.                              71 V. Samuel, b. Mar. 31, 1766; d. June 25, 1828.    72 VI. Zenas. b. Mar. 20, 1768; d. May 6, 1813.        73 VII. Chloe, b. Dec. 29, 1770; d. 1843.                   74 VIII. Keziah, b. Apr. 12, 1775; d. Mar. 17, 1862.    75 Source: Johnson, William W., Elmer-Elmore genealogy : records of the descendants of Edward Elmer of Braintree, Eng., and Hartford, Conn., through his son Edward, 1632-1899, North Greenfield, WI: W.W. Johnson, 1989.

Newspapers

Source: Death notices, Columbian Centinel (Boston, MA), 6 Sep 1800, p. 2.

Military Records

Name:    Ebenezer Elder Smith Cemetery:    Stockton Cem Location:    Stockton NY 16 Source: Abstract of Graves of Revolutionary Patriots; Volume: 4; Serial: 7119; Volume: 6. Hatcher, Patricia Law. Abstract of Graves of Revolutionary Patriots [database on-line]. Provo, UT, USA: Ancestry.com Operations Inc, 1999. Original data: Hatcher, Patricia Law. Abstract of Graves of Revolutionary Patriots. Vol. 1-4. Dallas, TX, USA: Pioneer Heritage Press, 1987. Click here to view the pension records of Enos Smith.

1790 Federal Census

Name:    Moses Smith Home in 1790 (City, County, State):    Ashfield, Hampshire, Massachusetts Free White Persons - Males - Under 16:    2 Free White Persons - Males - 16 and over:    4 Free White Persons - Females:    6 Number of Household Members:    12 Source: Year: 1790; Census Place: Ashfield, Hampshire, Massachusetts; Series: M637; Roll: 4; Page: 8; Image: 19; Family History Library Film: 0568144. Ancestry.com. 1790 United States Federal Census [database on-line]. Provo, UT, USA: Ancestry.com Operations, Inc., 2010. Images reproduced by FamilySearch. Original data: First Census of the United States, 1790 (NARA microfilm publication M637, 12 rolls). Records of the Bureau of the Census, Record Group 29. National Archives, Washington, D.C.

1810 Federal Census

Name:    Samuel Elmer Home in 1810 (City, County, State):    Ashfield, Hampshire, Massachusetts Free White Persons - Males - 10 thru 15:    2 Free White Persons - Males - 16 thru 25:    1 Free White Persons - Males - 45 and over:    1 Free White Persons - Females - 10 thru 15:    2 Free White Persons - Females - 16 thru 25:    2 Free White Persons - Females - 45 and over :    1 Number of Household Members Under 16:    4 Number of Household Members Over 25:    2 Number of Household Members:    9 Source: Year: 1810; Census Place: Ashfield, Hampshire, Massachusetts; Roll: 19; Page: 265; Image: 00278; Family History Library Film: 0205627. Ancestry.com. 1810 United States Federal Census [database on-line]. Provo, UT, USA: Ancestry.com Operations, Inc., 2010. Images reproduced by FamilySearch. Original data: Third Census of the United States, 1810. (NARA microfilm publication M252, 71 rolls). Bureau of the Census, Record Group 29. National Archives, Washington, D.C. Name:    Enos Smith Home in 1810 (City, County, State):    Ashfield, Hampshire, Massachusetts Free White Persons - Males - 16 thru 25:    1 Free White Persons - Males - 26 thru 44 :    1 Free White Persons - Females - Under 10:    4 Free White Persons - Females - 10 thru 15:    1 Free White Persons - Females - 26 thru 44:    1 Number of Household Members Under 16:    5 Number of Household Members Over 25:    2 Number of Household Members:    8 Source: Year: 1810; Census Place: Ashfield, Hampshire, Massachusetts; Roll: 19; Page: 272; Image: 00285; Family History Library Film: 0205627. Ancestry.com. 1810 United States Federal Census [database on-line]. Provo, UT, USA: Ancestry.com Operations, Inc., 2010. Images reproduced by FamilySearch. Original data: Third Census of the United States, 1810. (NARA microfilm publication M252, 71 rolls). Bureau of the Census, Record Group 29. National Archives, Washington, D.C.

1820 Federal Census

Name:    Enos Smith Home in 1820 (City, County, State):    Ashfield, Franklin, Massachusetts Enumeration Date:    August 7, 1820 Free White Persons - Males - Under 10:    1 Free White Persons - Males - 10 thru 15:    1 Free White Persons - Males - 45 and over:    1 Free White Persons - Females - Under 10:    2 Free White Persons - Females - 10 thru 15:    2 Free White Persons - Females - 16 thru 25:    3 Free White Persons - Females - 45 and over :    1 Number of Persons - Engaged in Agriculture:    1 Free White Persons - Under 16:    6 Free White Persons - Over 25:    2 Total Free White Persons:    11 Total All Persons - White, Slaves, Colored, Other:    11 Source: 1820 U S Census; Census Place: Ashfield, Franklin, Massachusetts; Page: 11; NARA Roll: M33_50; Image: 22. Ancestry.com. 1820 United States Federal Census [database on-line]. Provo, UT, USA: Ancestry.com Operations, Inc., 2010. Images reproduced by FamilySearch. Original data: Fourth Census of the United States, 1820. (NARA microfilm publication M33, 142 rolls). Records of the Bureau of the Census, Record Group 29. National Archives, Washington, D.C.

1830 Federal Census

Name:    Enos Smith Home in 1830 (City, County, State):    Ashfield, Franklin, Massachusetts Free White Persons - Males - 15 thru 19:    1 Free White Persons - Males - 20 thru 29:    2 Free White Persons - Males - 50 thru 59:    1 Free White Persons - Females - 10 thru 14:    2 Free White Persons - Females - 15 thru 19:    2 Free White Persons - Females - 20 thru 29:    2 Free White Persons - Females - 30 thru 39:    1 Free White Persons - Under 20:    5 Free White Persons - 20 thru 49:    5 Total Free White Persons:    11 Total - All Persons (Free White, Slaves, Free Colored):    11 Source: 1830; Census Place: Ashfield, Franklin, Massachusetts; Series: M19; Roll: 62; Page: 18; Family History Library Film: 0337920. Ancestry.com. 1830 United States Federal Census [database on-line]. Provo, UT, USA: Ancestry.com Operations, Inc., 2010. Images reproduced by FamilySearch. Original data: Fifth Census of the United States, 1830. (NARA microfilm publication M19, 201 rolls). Records of the Bureau of the Census, Record Group 29. National Archives, Washington, D.C.

Lineage Society Records

MRS. JULIA CHAPIN BONNEY.                                                                                                               55871 Born in Oneida, N. Y. Wife of Nelson P. Bonney. Descendant of Sergt Nathan Chapin Daughter of Dwight Chapin and Hannah Dyer, his wife. Granddaughter of Samuel Chapin and Fannie Sage, his wife, Gr-granddaughter of Rufus Chapin and Chloe (?) ----, his wife. Gr-gr-granddaughter of Nathan Chapin and Mary Smith, his wife. Nathan Chapin (1735-1830) served as a sergeant in the Revolution, was captured in battle by British at Ticonderoga, 1777; a little later made his escape and with nine companions made his way back to Springfield. He died in Madison County, N. Y. Source: Coltrane, Jenn Winslow, Lineage Book of the National Society of the Daughters of the American Revolution, vol. 56, Washington DC: Judd & Detweiler, Inc., 1921, p. 387. MRS. LORINA WATERMAN THOMPSON.                                                                                                               92510 Born in Stockton, N. Y. Wife of Albert H. Thompson. Descendant of Lieut. Ephraim Jennings and of Lieut. Ephraim Jennings, Jr., as follows: 1. Oliver Waterman, Jr. (1814-92), m. 1838 Lydia Silsby (1820-93). 2. Oliver Waterman (1787-1864), m. 1st 1813 Mariam Jennings (1788-1863). 3. Ephraim Jennings, Jr., m. 2nd 1780 Mariam Smith. 4. Ephraim Jennings, m. 1743 Sybilla Rice (1725-1801).   Ephraim Jennings (1720-1802) was lieutenant in Captain Morse's company, Colonel Bullard's regiment, which marched on the Lexington Alarm. He was born in Framingham; died in Natick, Mass. Ephraim Jennings, Jr., (1749-1819) was lieutenant in Captain Benjamin Phillips' company, Massachusetts militia. He was born in Natick; died in Ashfield, Mass. Also No. 83262. Source: Title: Lineage Book : NSDAR : Volume 093 : 1912. Ancestry.com. North America, Family Histories, 1500-2000 [database on-line]. Provo, UT, USA: Ancestry.com Operations, Inc., 2016.

Local Histories

Page 197, 205: The 11th day of June, 1873, will never be forgotten by those who were so fortunate as to be present at the Reunion of " Old Settlers," at Fredonia. ... Aaron Smith, of Stockton, presented a Bible 107 years old, that was his grandfather's, his vest 53 years old, a wooden block of 12 sides made by Ebenezer Smith 85 years ago, a concordance belonging to his great-grandfather 154 years ago, the powder horn Rev. Ebenezer Smith carried in the French and Indian war the year before Gen. Wolfe was killed.   Source: Young, Andrew W., History of Chautauqua County, New York, Buffalo, NY: Matthews & Warren, 1875. Many of the earliest people buried in this cemetery were members of the Baptist Church. A marble monument across the road from the cemetery marks the location of the original Baptist Church, organized in 1761 by Chileab Smith, Sr. The church building was erected in 1775 about 20 rods north of Chileab's house. His son, Elder Ebenezer Smith, was the first preacher. In 1789 Chileab Smith, Sr. and his son, Enos were ordained as elders and founded a second church in Buckland a few rods north of the Ashfield line. In 1831 the original church building was moved further east to a site on Baptist Corner Road. It later went to decay and the Baptist Corner schoolhouse was moved to this site. Source: "Baptist Corner Cemetery Gravestones, March Road, Ashfield, Massachusetts," inscriptions read and recorded by Carol Booker and Nancy Gray Garvin, September 2004, The Ashfield Historical Society Museum, http://www.ashfieldhistorical.org/, retrieved 3 December 2017. Baptist Corner Cemetery: Esther (___) (Harvey) Smith m. (1) Capt. Moses Harvey and (2) m. 1809 at Montague Rev. Ebenezer Smith (his third wife). She d. 14 Oct. 1814, age 78. Source: "Ashfield Gravestones," inscriptions read and recorded by Carol Booker and Nancy Gray Garvin, Ashfield Historical Society Newsletter, Spring 2005, The Ashfield Historical Society Museum, http://www.ashfieldhistorical.org/, retrieved 8 January 2018. The territory comprising this town was granted to Capt. Ephraim Hunt, of Weymouth, as a compensation for services rendered in the Canada expedition of 1690. It was actually conveyed to his heirs forty-six years afterwards, and was settled by a few families in 1742. It was incorporated as a town in 1764; previous to that time it went by the name of Huntstown, from the name of its original proprietor. Richard Ellis, a native of Ireland, was the first permanent settler; Thomas Phillips, with his family, from Easton, was the next; Chileab Smith, from South Hadley, was the third settler. These persons all settled in the north-eastern part of the town. Mr. Chileab Smith settled on the farm now owned and occupied by his son Chaleab, who is 96 years of age, and in good health at this time, (1837.)   The first regular church formed in this town was of the Baptist denomination. It was constituted in July, 1761, and consisted of nine members. In the following August the Rev. Ebenezer Smith, the eldest son of Chileab Smith, was ordained its pastor. He was succeeded in 1798 by elder Enos Smith, who deceased about two years since. The Congregational church in this town was formed by an ecclesiastical council, Feb. 22d, 1763, and Rev. Jacob Sherwin ordained its pastor the same year. Rev. Nehemiah Porter succeeded him in 1774, and died Feb. 29th, 1820, aged 99 years and 11 months. Rev. Alvan Sanderson was ordained colleague pastor in 1808. Rev. Thomas Shepherd succeeded Mr. Sanderson in 1819. Rev. Mason Grosvenor, the next pastor, was installed 1833; he was succeeded by Rev. Burr Baldwin, in 1836. In 1820 an Episcopal society was formed in this town, and they have a handsome church in the center of the place. There is also a small society of Methodists.   Ashfield is a little over six miles square. The face of the township is uneven and hilly, better adapted for grazing than tillage. There is, however; much good tillage land interspersed among the hills. The principal productions are corn, potatoes, oats, and of late wheat. Some of the farmers have large dairies. In 1837, there were in this town 8,021 marino sheep, which produced 24,063 lbs. of wool. There are four churches, 2 for Baptists, 1 Congregational, and 1 Episcopal. The central village consists of about twenty dwelling houses, an Episcopal church, an academy, and a number of mercantile stores. Distance, 18 miles from Greenfield, 18 from Northampton, and 105 to Boston. Population of the town, 1,656.   Source: Barber, John Warner, Historical Collections Relating to the History and Antiquities of Every town in Massachusetts with Geographical Descriptions, Worcester: Warren Lazell, 1848, retrieved from http://history.rays-place.com/ma/franklin/ashfield.htm, Feb 2013. Source: Temple, Josiah Howard and Sheldon, George, History of the Town of Northfield, Massachusetts, for 150 Years, Albany, NY: Joel Munsell, 1875, p. 538. Note: Other sources state that John Rathbun married Irene's daughter, not Irene. MB

Gravestones

Gravestones of Ebenezer Smith, Evergreen Cemetery, Stockton, Chatauqua, New York (photo credit: Darryl Boyd): Gravestones of Jemima (Smith) Shepard, Evergreen Cemetery, Stockton, Chatauqua, New York (photo credit: Dolores Davidson, findagrave.com): Gravestones of Mariam (Smith) Jennings, Evergreen Cemetery, Stockton, Chatauqua, New York (photo credit: Darryl Boyd): Gravestone of Remember (Ellis) Smith, Baptist Corner Cemetery, Ashfield, Franklin, Massachusetts (photo credit: Anonymous (#47283828), findagrave.com): Inscription: "R S AEt. 60; SEPt 15 1795" Gravestone of Isaac Shepard, Baptist Corner Cemetery, Ashfield, Franklin, Massachusetts (photo credit: Eric Weber, findagrave.com): Inscription: "In memory of Deacon Isaac Shepard, who de parted this life May 13th 1802; aged 69 years: A husband dear, a father kind, A pious heart a patient mind; He's left all things below in peace And gone we trust where sorrows cease His body rests within this bed, Till Gabriel's trump shall raise the dead" Gravestone of Lucy (Shepardson) Smith, Goshen Center Cemetery, Goshen, Hampshire, Massachusetts (photo credit: James Bianco, findagrave.com):       Inscription: "In memory of Mrs. Lucy Smith, consort of Elder Ebenezer Smith late of Ashfield, who died Oct. 5th 1808 aged 68" Gravestone of Esther (--) (Harvey) Smith, Baptist Corner Cemetery, Ashfield, Franklin, Massachusetts (Click here to view photo by DeeB, findagrave.com): Inscription: "In Memory of Mrs. ESTHER, Consort of Eld'r Ebenezer Smith, who Died Oct' 14. 1814. AEt 78. Tho' here her body sleeps in dust, Her soul is gone, we hope & trust, To live with Christ, in worlds above And celebrate Redeeming love." Gravestone of Enos Smith (the child who died at age 2), Evergreen Cemetery, South Hadley, Hampshire, Massachusetts (Click here to view photo by the moo, findagrave.com). Inscription: "SEPtR ye 22 1746 E- NOS SMITH SON TO CHILeAB SMITH AGD 2 YEARS AND 46 DAYS Gravestone of Mariam Smith (who died as an infant), Evergreen Cemetery, South Hadley, Hampshire, Massachusetts (Click here to view photo by the moo, findagrave.com). Inscription: Gravestone of Enos Smith (the child who died age 2), Evergreen Cemetery, South Hadley, Hampshire, Massachusetts (Click here to view photo by the moo, findagrave.com)."MERIAM SMITH DIED JVNE YE 17TH 1746 AGED 54 DAYS DAU GH-R TO CHILEAB" Gravestone of Enos Smith, Baptist Corner Cemetery, Ashfield, Franklin, Massachusetts (photo credit: Anonymous (#47283828), findagrave.com): Inscription: "Elder ENOS SMITH DIED March 8, 1836, aged 87. Faith that dispels affliction's darkest gloom, And hope, that looks beyond the tomb. Peace, that not hell's dark le= =gions can destroy, And love, that fills the soul with heavenly joy, Lab'ring, he preached, till sum= =moned, from on high, To quit his toil, and rest above the sky." Gravestone of Hannah (Drake) Smith, Baptist Corner Cemetery, Ashfield, Franklin, Massachusetts (photo credit: Anonymous (#47283828), findagrave.com): Inscription: "HANNAH, Widow of REV. ENOS SMITH died Dec. 28, 1844. Aged 80 years. In that calm rest beyond the tomb No care disturbs the tranquil breast. It is the pilgrim's happy home The Christians everlasting rest." Gravestone of Eunice (Smith) Randall, South Cemetery, Shelburne, Franklin, Massachusetts (photo credit: Kevin Avery, findagrave.com): Gravestone of Benjamin Randall, South Cemetery, Shelburne, Franklin, Massachusetts (photo credit: Kevin Avery, findagrave.com): Gravestone of Eunice (Smith) Randall, South Cemetery, Shelburne, Franklin, Massachusetts (photo credit: Anonymous (#47283828), findagrave.com):

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Last updated 31 Jan 2018