5. REV. EZRA FISHER. 1845
Rev. Ezra Fisher was born of Baptist parents at Kendall, Franklin County,
Massachusets, January 6, 1800. Though a Baptist, his father was compelled
to contribute to the support of the established church. His boyhood was
spent on the farm, and he had common school advantages. He was converted
at 18, and feeling his call to preach, decided to fit himself thoroughly
for the work. Sickness and his straitened circumstances hindered him, but
by a hard struggle, he graduated at Amherst College, January 19, 1830.
He first preached at Cambridge, Vermont, then at Springfield in the same
State. In less than two years he baptized eighty persons. He was married
in 1830. For 13 years he was for the most of the time a missionary of A.
B. H. M. Society, being first commissioned in 1832, and laboring at Indianapolis,
Indiana, Quincy, Illinois, and Davenport, Iowa. In Davenport he built the
first Baptist church. He was president of the Iowa convention in 1844;
he was at Quincy when Lovejoy was killed at Alton; but never wavered in
his denunciation of Slavery. At Rock Island he baptized his oldest daughter.
Early in 1845 he was commissioned by the Society for Astoria, Oregon, at
a salary of $200 a year, and $400 provided for his outfit. He and Rev.
H. Johnson started from St. Joseph, Missouri, May 20, 1846. At the very
beginning of their journey their faith was tested. They refused to travel
on Sunday unless it was necessary because of lack of grass, fuel, or water.
All their companions left them, but others overtook them. Preaching services
were held on Sunday whenever possible. And whilst all did not agree with
them, they were much respected for their consistency. Of Brother Fisher,
one of the company said, "He manifested more of the true spirit of
Christ than any other man with whom I was acquainted." In their letters
to the society they speak of the growing prospects of the country, their
needs, and their zeal to labor in various ways as may be necessary. The
Catholics were making strong efforts to obtain footholds. They also speak
of difficulties and discouragement; enough to make ordinary men despond,
but these had been anticipated, and were endured without murmuring or discontent,
and in a spirit of rejoicing that they were accounted worthy to endure
them for Christ's sake. Brother Fisher says, "It would have been too
much for us to expect that we should have been thrown into the bosom of
affectionate churches, who sympathize with a faithful ministry, and study
to make his labors pleasant, as at the East; but we find that men do rejoice
at the sound of the Gospel even here; and we feel strongly assured that
the time is not far distant, when all the discouragement peculiar to a
new country, and extremely fluctuating population will give place to the
order and efficiency which the doctrine of Christ so forcibly inculcates.
We are by no means discouraged, but on the whole have a growing conviction
that we never were in a more responsible station; and we are often strengthened
and encouraged by the reflection that we have the prayers and sympathies
of many, very many Christian friends, especially when they bow together
around the throne of our exalted Redeemer."
Brother Fisher spent the summer of 1846 on the Tualatin Plains, exploring
the surrounding country, preaching every Sunday, and when at home, teaching
a Sunday School of twenty-five pupils and five teachers. He had the satisfaction
of the conversion of ten or twelve persons. He helped to organize the Yamhill
church. In his letters he, affectingly alludes to the pioneer character
and influence of a large portion of the settlers; of the heathen, in the
midst of whose tribes they had migrated; the proximity to heathen islands
in the Pacific Ocean and the opposite coast of Asia, and of the prospective
benefits to result from increased immigration, and the classes of men desired,
as reasons why the missions should be well sustained and strengthened.
In the fall of 1846, Elder Fisher moved to Astoria, and in 1847 to Clatsop
Plains, as that place appeared more desirable as a base of operations.
In pressing his claims for aid, he said: "Imagine yourself and
family in a new and isolated republic, surrounded by heathen and daily
exposed to the influence and inconvenience of their examples, and at the
same time Romanism uniting its influence with theirs to bring into disrepute
the simplicity of the Gospel, while your coadjutors are few and weak. Under
such circumstances would you not plead with unusual earnestness for help
from those who, if they would, might afford it? "Yet" he adds,
''as sore as our privations, and numerous as our trials are here, we know
of no field of Christian labor for which we have any desire to abandon
Oregon. This is the field we have chosen; the field we will occupy while
God may spare our unprofitable lives." Instead of being discouraged,
they were impelled to greater exertions, with much to cheer them. A Sunday
School had been formed, and wished for more missionaries to be sent to
Oregon. The work on the Clatsop Plains was attended with a fair degree
of success. The religious sentiment was good, unusual attention was manifest
at the public worship, and a desire to maintain these things generally
observable. There were some conversions of a very striking character, a
church was organized, Brother James Bond was licensed and Brother Fisher
commenced building a log house, to be used as a school house and a meeting
house, finishing it in 1848-9. In writing about it he says:
"Perhaps this may appear to the Board an event too unimportant
to be mentioned, but could they realize all the disadvantages we have hitherto
experienced without the house, and, from their personal observation of
things on the field, and understand the actual influence, they would view
it as I do, a monument of the progress of civilization and religion within
the sound of the deafening roar of the Pacific's mighty surges. May God
graciously be pleased to make it a nursery of Science, a fountain of morals,
and a birthplace of souls."
But the mission work was much disturbed by the Cayuse Indian war, as
also by the sudden death of Brother Bond. Several members, with Brother
Fisher, went to the California mines. Brother Fisher returned in about
six months with $1200, and soon after moved to Oregon City. The church
died. Meanwhile, Elder Johnson built his meeting house at Oregon City,
and when Brother Fisher returned he took charge of Brother Johnson's school
and taught it for two years. He and others also bought the ground for the
Oregon City University.
The cause of temperance also received earnest attention, and quite early
a public meeting was held at which every settler, except two or three,
was present, and they signed a pledge to hold their persons and property
in readiness to prevent the unlawful introduction of intoxicating drinks.
They said that little was drunk except by the Indians and a few white men
who were as regardless of principle as the savages. In 1847 the hearts
of the brethren were cheered by the arrival of four new Baptist ministers,
and they began to talk of organizing an Association. Bible classes and
Sunday Schools were in successful operation. Bibles and tracts sent out
the year before had been judiciously distributed, and such books and periodicals
as they could command were circulated with obvious benefit. Prospects were
brightening. Their health was good, and their hopes were buoyant. But the
churches all suffered no small discouragement from the absence of many
of their members rushing to the California gold mines; the work, however,
made gradual progress, although there was no Association in 1849. Until
late in the summer of 1852 Elder Fisher traveled mostly on foot; he bought
a pony--"Dolly." After this he rode. Once Dolly threw him, and
a rib was broken. His daughter says that "some months after, an Eastern
paper printed this item of news: ‘Rev. Ezra Fisher, of Oregon, while
on his way to one of his appointments, was thrown from his carriage and
one of his ribs was broken.’ All old pioneers know that there were
very few carriages in Oregon at that time and those were not for the poor
Baptist ministers who were supporting families of six or more on salaries
of $200 or at the most $300 a year."
In 1851, Revs. G. C. Chandler and Jas. S. Read, under appointment of
the A. B. H. M. Society , arrived to take charge of the school at Oregon
City and in June, 1852, Elder Fisher was appointed exploring Agent for
Oregon, by the Society, at $200 a year, which was afterwards increased
to $400. He extended his visits to the Umpqua and Rogue river section every
where laboring zealously for the cause of Christ. His wife died January
20, 1854, and the next summer he married Mrs. Amelia Millard, a most estimable
lady of Oregon City. In 1855 he settled in Linn county. Whilst there he
became dissatisfied with the denomination in Oregon on the Slavery question,
and in 1858, he with a few others organized another church, which he called
"The Church of God;" the peculiarities of which were, "Non-fellowship
with slave traders, slave owners, slave advocates, or slave apologists."
During his continuance with the denomination, he was the Moderator of the
first Association, the first Convention, the first Ministerial Conference,
and the first Council ever held by Baptists in Oregon. He was also Moderator
of the Willamette Association in 1851, 52, 53, 54, and also in 1864; having
returned to the denomination in 1863. He was also Moderator of the Corvallis
Association, at its organization in 1856. In 1861 he bought a place and
removed to The Dalles, but the hard winter of 1861-2 killed nearly all
his cattle, in which the most of his means was invested. Although over
sixty years of age, yet he worked hard on his place sixteen hours of the
day, six days of the week, and then walked four miles on Sunday to The
Dalles to preach. At length, he gathered a little church of sixteen members.
In 1872 his flock had increased to 23, and then, on account of ill health,
he sold his place and moved to California, stopping near San Diego. He
was then over seventy years of age. When he left for California, Rev. Sterling
Hill accepted the pastorate of The Dalles church. He stayed only a year.
The church then urged Brother Fisher to return; which he did in May, 1873,
and gave his entire time to the work. In the winter of 1873-74 he held
a series of meetings, his special prayer being for another ingathering
of souls before he was called to depart. There were sixteen additions;
among them were C. M. Hill, now a pastor of a Baptist church in Oakland,
California; and Rev. G. W. Hill, now a Baptist Missionary in Japan. He
made strenuous efforts to build a meetinghouse, and he and Father Harmon
purchased a lot for that purpose; but the church was too poor, and they
failed to see their wish accomplished. He was elected County School Superintendent,
which added to his duties and responsibilities; but he was full of energy,
and always heeded the injunction that "Whatsoever his hands found
to do, to do it with all his might." October 18, 1874, he preached
his last sermon. During the week following, whilst away visiting schools,
he was taken ill of inflammation of the lungs and typhoid pneumonia, and
died November 1, 1874. His hopes were bright, and his faith unwavering
until the last. By his will he left $200 for building the meetinghouse
at The Dalles, and $300 to McMinnville college on the death of his widow.
In appearance and manner, Brother Fisher was quite different from Brother
Johnson. The latter was of medium size and apparently robust. The former,
tall and slender, and rather delicate in appearance, but there was a muscular
toughness about him that enabled him to endure hardships fully equal to
Brother Johnson. Possibly he may have paid more attention to the laws of
health; Brother Johnson was not very careful in this respect. In preaching,
Brother Fisher used a skeleton, and his sermons were largely practical.
His delivery was easy, his language simple, and his manner pleasing. Both
in preaching as well as in social intercourse, he was gifted with much
suavity and winning ways; Brother Johnson was more rough and blunt. But
if principle was at issue, Brother Fisher was as firm and unyielding as
Brother Johnson; only he had a pleasanter way of expressing his views.
Brother Fisher rather excelled in evangelistic work; Brother Johnson in
the pastorate; yet both were good at either. Brother Fisher was especially
good at adapting himself to circumstances. Like Paul, he could "be
all things to all men, that he might by all means save some." If a
sound, scholarly, evangelistic discourse was wanted, Brother Fisher was
the man; if an adversary was to be met, or if a preacher was wanted who
could strike a telling blow, Brother Johnson was always the first choice.
Yet when the adoption of the Oregon State Constitution was under consideration
Brother Fisher made a magnificent fight against the introduction of slavery
as a part of it, and rejoiced in seeing Oregon proclaimed a "free"
State.
Brother Fisher's first wife was a pleasant lady, whose ways and manners
at once inspired confidence and respect. She entered heartily into the
work of her husband, and was truly a helpmeet to him in all his labor.
His last wife was not a whit behind the other. Both were truly beloved
mothers in Israel, and both endured great cares, trials, sacrifices. and
hard work for the advancement of the Redeemer's cause in Oregon. The last
wife was born in Morrisville, N. Y., July 18, 1802, and was nearly one
hundred years old at the time of her death. For eighty-four years she had
been a faithful member of the church. She crossed the Plains in 1861, and
followed teaching until her marriage to Brother Fisher. After his death,
she lived with her son-in-law, Mr. James Elkins, near Albany, Oregon. She
died November 29, 1899. She was beloved by all for her many kind and noble
ways. She was very industrious, very intelligent, and a strong advocate
of the principles of the W. C. T. U. Her noble life was spent in usefulness,
both to herself and neighbors, and her good works will live as a testimonial
of her goodness. She was constant in her attendance at worship until within
the last few months of her life. Feeble in body, yet bright in mind, and
full of love for the Savior she had served so long and faithfully, she
departed.
6. DEACON TOLBERT CARTER. 1846
Deacon Tolbert Carter was born in Morgan County, Illinois, March 6,1825;
lived there until 1841, when he came to Holt County, Missouri, his parents
dying the following year. He and his brother remained on the farm until
he was twenty-one, when, in 1846, he and his youngest brother came to Oregon
by the Southern route. "'Some of his stories about that journey, were
most thrilling, and it is doubtful if any company, suffered more hardships
and privations than this one in exploring this new route; unless it was
the Donner party to California, the same year. On the trip, a cousin of
his died on the Humbolt, leaving a wife and two children, which Tolbert
brought through into the valley. He settled in the northern part of Benton
County, where he lived until his death from dysentery, October 3, 1899.
He was a representative in the State Legislature in 1872, and in 1878;
and joint senator in 1893, and always had the full confidence of his constituents.
He and his wife were both baptized into the Corvallis church soon after
its organization, by Rev. Dr. Hill, in 1851. Both were zealous, active,
working members. She was the daughter of a Methodist preacher, and both
were young, and full of energy and life. In 1853, Brother Carter was licensed,
but his labors in that line were mostly confined to his own locality. In
1856, when the Corvallis church divided, he went with the North Palestine
brethren, and was soon after made a deacon. The North Palestine church
had several good, active, working members, but they needed a leader, a
director; and Brother Carter was the man. By his wise management, and judicious
watch care, he kept the church alive through several severe crises which
threatened its distruction. (sic) He was the chief energetic worker
and contributor for the substantial meeting-house of his church. He was
always busy; always for the best interests of Zion; not only at home, but
the denominational work of the Baptists of Oregon. He nearly always kept
up a flourishing Sunday School of from 50 to 100 pupils. He was a liberal
and hearty supporter of McMinnville college; in fact, had something to
do with every good work that came in his way. As a man in his family, as
a neighbor and a citizen, as a friend, as a church member, as a Christian
brother, in a public or in a private capacity, a superior man to Brother
Carter would be very hard to find; and his family, his neighbors, his friends,
his church, his denomination, Christians, and all the general community
who knew him, unite in doing honor to his memory.
7. REV. WILLIAM PORTER. 1847
Rev. William Porter was a quiet, unassuming man, one of those who do
a great deal of good without much ado. As a good brother once expressed
it, "He didn't toot his own horn, but let the brethren toot it for
him!" The result was, that whilst he did not always "draw a crowd,"
he always had a good congregation, because he was universally respected
and beloved, and every one would go to hear "Nobody but Daddy Porter"
preach.
He was born in Erie County, Pa., May 3, 1803. His ancestry were all
Pedobaptists, with several ministers, lawyers, and farmers among them.
He had good common school advantages, was a close student at home, and
in his early days taught considerably. He experienced religion and united
with the Mill Creek Baptist church in Delaware county, Ohio, in 1837; was
licensed, and in 1838, ordained to preach by this church, He preached for
that church and the adjoining country until 1847, when he came to Oregon
and settled on the West Tualatin Plain. In Oregon he preached mostly for
the West Union and the West Tualatin (Forest Grove) churches. He did not
believe in a fixed salary, and the brethren sometimes paid him as much
as $100 a year. He rarely went far from home, his field being within the
radius of 20 or 30 miles. He seldom took notes or papers into the pulpit,
as he held that "the Spirit furnished the matter;" but he was
a close reader, with an excellent memory, hence, his discourses were able.
He took two or three of the best Baptist Periodicals, among them the Quarterly
Review; preserved them carefully, and marked many places for reference.
He had a small, but choice library of the best Authors, and kept himself
well posted as to the results of the latest religious research. Without
being controversial or dogmatic, he was firm in his views, and in the chimney
corner would argue, but he had a moderate estimate of his own abilities.
When at an Association, or other meeting, he always took a back seat, and
seemed to delight in seeing others honored. In preaching, his style was
easy, and his language correct and pertinent. With a line of thought plainly
perceptible, and always such as appealed to the reason as well as to the
emotions. He preferred the pastorate, and loved to work face to face with
men. He was no modern wonder-worker, catching the crowd with sensational
sermons, yet his earnest words carried conviction, because he talked as
if he had to account for every utterance. His converts were numerous. He
was conservative, and always deprecated extremes unless as a last resort.
In love he would contend for the faith, but was emphatically a peace-maker,
and never met abuse with retort. He was regarded as a wise counselor, and
his unpretending advice often had more weight than vehement and energetic
words. Striving to imitate the Great Teacher in 'going about and doing
good,' he was a careful steady worker, always laboring, and often showing
surprising results. His memory is held in affectionate remembrance by the
church which he nurtured and fed for so many years, and it is doubtful
if any later man who has served it has produced better, or more permanent
work for the Lord Jesus. He died at his farm, November 28, 1872. The Willamette
Association showed their appreciation of his work by earnest and expressive
testimonials.
8. REV. RICHARD MILLER. 1847
Probably no man of the early Baptists of Oregon was more highly esteemed
than Father Miller. He was by birth a Virginian; born in Greenbrier county
but taken to Missouri when a boy. Being one of a large family, the country
new, and his father poor, his school advantages were inferior; but he improved
every opportunity to inform himself. His people were all Methodists. In
early life he was an Atheist, and commenced preparing a book on the contradictions
of the Bible; but concluded to revise it and scratch out what seemed to
be wrong, He scratched so much that he reexamined the whole subject, and
this led to his conversion about 1830, when he united with a Freewill Baptist
church in Cole county, and was by them licensed. But he afterwards united
with the Bee Creek Baptist church in Platte county, and in 1838 was ordained.
He traveled and preached in various parts of Missouri until 1847, when
he came to Oregon and settled not far from where the Yamhill meeting-house
now stands. Here he tilled his farm and traveled and preached as circumstances
permitted. His wife died in 1863; in 1878 he followed her "across
the River."
Brother Miller was an itinerant preacher; sought his own field; usually
outside of any church; and there proclaimed the story of the Cross. His
sermons were altogether extempore; doctrinal and practical, with earnest
appeals to the unconverted. His feeble health interfered much with his
preaching. for nearly half his life. He was seldom entirely free from pain.
Yet he occupied his time in studying God's word, and in conversing on religious
subjects, and according to his strength improved his opportunity. His great
desire was to see God's cause prosper. He continued to preach after he
was too feeble to stand, and sat in a chair as he told the story of the
Cross. He was the sheriff of Cole county, Mo., and also filled some minor
offices. He helped organize the Willamette Association in 1848. In his
early ministry he was much opposed to paying preachers, and would boast
that he had preached for little or no compensation; he was also strongly
anti-missionary. But later in life he changed his views; and urged that
churches should support their pastors, and that the work of missions is
the work of God. He would contend earnestly for his faith, but if he found
that he was wrong, he was equally as ready and frank in acknowledging the
wrong, and in contending for what he had previously opposed. According
to his opportunities, few men were better able to defend their faith than
he. All his children now living are Baptists, following joyfully in the
footsteps of their beloved father, and striving for the same incorruptible
inheritance.
9. DEACON JAMES M. FULKERSON. 1847
Although preaching is unquestionably the direct agency of our Lord Jesus
Christ in the spreading of His gospel, yet, if the church be kept alive
and efficient, a great deal of arduous labor devolves on the membership,
and a few usually guide and direct the body. Especially was this the case
in Oregon when preachers were few and churches weak and widely scattered.
And these leaders; these able workers, these co-laborers with the ministry
in planting the banners of the cross on this coast certainly deserve a
passing notice for the trials, labors, and sacrifices they cheerfully made
for the cause of Christ.
Prominent among these stands Deacon James M. Fulkerson and his wife
"Aunt Katy." Like Brother David T. Lenox, he was a natural leader.
With very poor educational advantages, his inherent energy, and careful
study, supplied the deficiency, until he was a man of unusual intelligence,
which, with his keen perceptions, good sense, and clear foresight, set
him forward as one whom it was safe to trust. Hence, both in Missouri and
in Oregon he was a county judge, and a member of the Legislature. He was
also a member of the Constitutional Convention of Missouri in 1845-6, and
filled several minor offices in Oregon; in all commanding the respect and
confidence of the community .He was born of Baptist parentage in Lee County,
Virginia, August 28, 1803. His father moved to Missouri in 1817; he experienced
religion in 1823, and was baptized in 1830 by Rev. David Alley into the
Sardis Baptist church in Cole County, and soon after made a deacon. He
came to Oregon in 1847, and settled in Polk County where he made his home
during his life. His long and tedious journey across the Plains was made
sad by the death of his beloved wife, who was buried near Green River,
July 14, 1847. He had a large family, but married again in 1848. His last
wife, "Aunt Katy," crossed the Plains in 1846 by the "Southern
Route." On the road she buried her oldest son and his wife, leaving
a young babe on her hands to care for; afterwards, two grown daughters
died; and her husband also before she reached the settlements. From one
of her daughters, Leland Creek (now called Graves' Creek) was named, she
being buried there. Aunt Katy did not arrive until late December, and her
next son died the next spring. She was very kind and in every way useful
in sickness, and a great help to Brother Fulkerson.
On his arrival Brother Fulkerson identified himself with the Lacreole
church, where his influence was soon felt, and in 1852, it gave him a license.
His preaching was mostly as a supply in various parts of the Willamette
valley, and very acceptable to the brethren and the community. His home
was always a "Free Baptist Hotel," and he and "Aunt Katy"
never appeared better pleased than when enjoying the visits of passing
brethren. Such were more than welcome. He was one of the constituent members
of the Willamette Association in 1848, and considered an Associational
"stand-by" at nearly every session afterwards. He was one of
the incorporators of McMinnville college, and for years a member of the
Board of Trustees He never neglected the duties of his positions. He was
without pride or ostentation, and always introduced religion into his conversation;
this was his most delightful theme. He never had an unkind word about anyone;
his mild, gentle, godly manner won the love of all. His counsel was often
sought, and his advice had great influence. He acted consistently; popularity
had very little weight with him. Was it right? Did it accord with God's
Word? These were the questions. And every member had to be hewn to these
lines and be gauged to this plummet. Having decided, he would not waver.
He was true and steadfast in his attachments and friendships. If satisfied
that his confidence was not misplaced, calumny and detraction only made
him the more firm and adhering. In this he was tested, and he encouraged
and sustained some in sore trials and great afflictions, when a kind word
was exceedingly precious, and one could indeed realize and appreciate what
a true friend means. More than one had cause to remember his sympathizing
words when their souls were in deep water. He and a few others like him
will have a beloved place in many recollections; He was the stay, the support,
the strong pillar of the Lacreole church, as well as a decided help to
other churches. The brethren were glad for him to visit them, as his presence
was a tower of strength. With Revs. Snelling, Fisher, Johnson, R. C. Hill,
and afterwards with Revs. C. C. Riley, Hubbard, and others, he was their
"right hand man;" an efficient aid in their work. His aid, sympathy,
and prayers were sure in whatever his heart approved. In June, 1882, he
was stricken with paralysis, but lingered with much suffering until May
31, 1884. He bore his sufferings patiently, his faith remaining firm to
the last. He died victorious; both the church and the community felt that
they had sustained a loss hard to fill. Aunt Katy followed a few short
months afterwards, declaring that she saw the shining ones and her beloved
husband awaiting her "across the River." They lie side by side
in the cemetery near the church that they adorned with their presence and
encouraged and cheered with their words of love and strength. May the Lacreole
church long stand as a monument of their zeal and love.
10. DEACON JAMES S. HOLMAN. 1847
Deacon James Sanders Holman, of the Baptist church at Dallas, was another
pioneer Baptist, whose delight was to do the work of the Lord. He was one
of the Aarons to sustain, or hold up the hands of the ministry, or to watch
over the flock when no minister could be had. In matters of dispute, he
always strove to present the things "that make for peace." He
was known as a peacemaker. Like Brother J. M. Fulkerson, he was a self-made
man, not having early opportunities for improvement. But by application
he overcame much of this difficulty. He served three terms and a half as
sheriff of his county, and two terms in the Legislature. In all, he won
public confidence.
He was of Baptist descent; born in Tennessee in 1813; moved to Missouri
in 1827; married in 1832. He came to Oregon in 1847, and settled in Polk
county, where he lived until he died January 14, 1880. His wife has since
followed him. He professed religion in 1829, and was baptized in Missouri.
He was a deacon, both in Missouri and in Oregon. He was one of the constituent
members of the Willamette Association in 1848; one of the incorporators
of McMinnville college; for years a member of its Board of Trustees; in
1851 was chairman of the first Baptist Educational Society on the Pacific
coast, and was one of the strong friends of educational effort. Whilst
his health allowed, he was almost always a messenger to the Association,
and was ever ready to give his sympathies, his prayers, and his money for
its support. His soundness in doctrine, his earnest appeals, and his common
sense, gave strength to his church, and confidence and assurance to those
who labored for it. Plain and unpretending in his manner, conservative
in his views, wise and prudent in his counsels, loving in his disposition,
consistent in his walk, consecrated in his worship, honorable and upright
in all his intercourse, a delight in his family, a noble example in his
community, a shining light in his church, and a pattern in his denomination,
it is no wonder that he lived beloved and honored, and died regretted.
His last end was triumphantly glorious, for his refuge did not fail him.
To use his own expression, he was "going home. Jesus was with him
all the time." Of his children, one has served his county as sheriff;
another, Rev. Preston Holman was a most acceptable Baptist minister. All
are honored and respected, for they are following in the footsteps of their
worthy parents, who taught them that their first duty was to fear God and
obey the injunctions of the Savior.
11. DEACON JOSEPH HUNSAKER, 1847
The year 1847 appears to have been prolific in the arrival of strong,
energetic, uncompromising Baptists. Not the eloquent preacher, nor the
keen logical debater, but the firm, trusting, unyielding one, who would
persistently hold fast, and contend for "the faith once delivered
to the Saints."
Doubtless God sent them here. Some believe that God specially directs
the movements of His children. "For the hairs of your head are all
numbered." And God, seeing the need of strong men, sent them. Their
special work they did well, for God helped them. When Brother Hunsaker
came to Oregon there were but five Baptist ministers on this entire northern
coast, counting the two who came that year; and only one more until the
fall of 1851. Three or four little churches, numbering half a dozen new
members or so, each, struggling for existence, and a few Baptists scattered
over the Territory. Whilst the ministers were going to and fro to gather
up these scattered sheep, the churches endured hard work; they needed strong
men to hold and lead them till they could have an under-shepherd. And here
is where such men as Hunsaker, Holman, Fulkerson, Harlow, Cyrus, Leever,
Rice, H. N. Hill, Claiborne Hill, Driskill, Lloyd, Myers, Warren, the Smiths,
Pruetts, the Millers, Latourette, Failing, Williams, Lenox, Matlock, and
many others found their work; these heroes of the cross, none of whom were
ordained ministers, but all were able; who, with their noble wives, (for
the sisters often did as much as their husbands), nobly and valiantly battled
for the Master's cause.
Deacon Joseph Hunsaker was of Scotch descent, born in Kentucky in 1799,
but came to Oregon from Missouri, and was a thorough, out-spoken Baptist.
For years, he and Deacon Absalom Cornelius, with their wives, were the
support of the Shiloh Baptist church. They labored to organize the little
body, and bravely tried to keep it alive. Their faith was tried to the
utmost. To say nothing of minor troubles, in 1854, their pastor proved
recreant; a wolf in sheep's clothing. Then, when this matter was disposed
of, and the church began to recuperate, a veteran deacon, who had stood
shoulder to shoulder with Brother Hunsaker, lapsed into spiritualism. This
was the hardest blow of all. It almost seemed as if the Lord permitted
Satan to pour out his fiercest vials of wrath on the devoted little band
in order to test their faith. The church dwindled, and many expected it
to become extinct. But Father Hunsaker and his wife and the little band
held the fort. Firmly and persistently with all the despairing energy and
earnestness of a death struggle, they toiled, and prayed, and called on
the Lord of Sabaoth for help, and their cries were heard and answered;
The little church was saved. But just as the first glimmerings of light
began to dawn, the Savior whom they had trusted and " loved so long,
said to them, "Your labor is done; Enter into your rest." First
she, who was indeed a mother in Israel, with half a county for mourners,
such was her worth. And a little after, Brother Hunsaker followed to rejoice
with her in the presence of their beloved Lord, but as they went, their
mantle fell on their son, who has built up that church anew; and labored
all over the coast as a successful missionary, whose "praise is in
all the churches," for he has been instrumental during the last 40
years, as much as any man among us, in bringing souls to Christ. That little
church has since had its vicissitudes; its trials and its triumphs; but
it has never passed a darker period, nor one which more severely tried
its faith and patience. A biography is unnecessary to show that Brother
Hunsaker was truly a man of God, and that he did good work in planting
the Cross on these distant shores. Yet a peculiarity or two may not be
amiss. Amiability, or that kindness of disposition which is attractive,
is a characteristic of the family. To love one another is their delight.
Many a young man, a stranger in a strange land, was made to feel that this
family was like his own; that Sister Hunsaker was nearly like a mother
to him; a counselor, a friend, They were ever ready to help those in need;
they never turned a deaf ear to distress. Nay, they anticipated, and the
relief came before the cry. Many incidents of this, as well as incidents
showing their anxiety for the prosperity and growth of the church could
be given, but space forbids. The entire community had the utmost confidence
in Brother Hunsaker. Once quite an improbable story was being told. A red-hot
infidel, one who "neither feared God, nor regarded man," stoutly
denied it. "But Mr. So-and-So says it is true"--"I don't
believe a word of it!"--"But Mr. Hunsaker says it is so."
--"Uncle Joe?"--"Yes,"--"W ell, it is no use to
talk then. If Uncle Joe Hunsaker says it's so, it's so, and no mistake."
His religion was a living religion; and so was that of his wife. It showed
itself in their every day walk; in all that they said or did; not in loud
professions, but in quiet, loving action. Their godly walk, their desire
to honor their Savior in every thing was plainly manifest. T o them, more
than to any other, does Shiloh church owe its strength and prosperity in
later years.
12. DEACON J. H. PRUETT. 1847
Deacon J. H. Pruett was born in Kentucky, February 2, 1820. When quite
young his father moved to Ray, County, Missouri, settling near Richmond.
He professed religion at the age of 23, and with his wife was baptized
into the Baptist church at Richmond by Rev. A. P. Williams, about the last
of December, 1843. In 1847 he crossed the Plains to Oregon, and settled
about three miles from where Gervais now is, where he resided until his
death, except a short time at McMinnville while educating his children.
He and his wife were constituent members of the French Prairie church;
he was chosen a deacon. He was a Baptist of the primitive stamp, and his
aim was to be a consistent, faithful, active Christian. His wife was truly
a deacon's companion in every sense of the word, and was ever ready for
any Christian work within her power. The family altar was erected early,
and never neglected, and the Bible was a daily study. His home was always
a place of welcome to the pioneer ministers and others. His son says: "Father
never let a stranger pass if he needed rest or food, and he always interrogated
him in regard to his soul's salvation. If he found him to be a follower
of Jesus, a Christian interview was the result; If a stranger to the commonwealth
of Israel, he was earnestly exhorted to flee from the wrath to come."
Sister Pruett was called home March 5, 1865. Her death was calm, quiet,
hopeful. Sixteen and a half months later, the husband and father was also
summoned to the mansions on high. He died in the triumphs of a living faith.
Of his children, Rev. W. H. Pruett is one of the most efficient Baptist
missionaries of Eastern Oregon. Dr. J. H. Pruett, of Pendleton, and Dr.
J. A. Pruett, of West Fall Brook, California, are active, wide awake Christians,
filling honored positions in society. The two daughters are also live Christian
workers. Considering the careful Christian training of the children, these
results are no more than might have been expected.
13. HON. ROBERT CROUCH KINNEY. 1847
Hon. R. C. Kinney, noted as one of the patrons of McMinnville College,
was born of Baptist ancestry, in Illinois, in 1813. He moved to Muscatine,
Iowa, in 1838, and to Oregon in 1847. He had only common school advantages,
but he had a natural business talent, and was very successful, engaging
in large enterprises, by which he became wealthy. He was kind to the poor,
just in his dealings, liberal to all. For a time, financially, he nearly
carried the church at Salem, and gave it the parsonage adjoining its other
property. He stood a firm friend to McMinnville College, and helped the
institution through many trying times by generous gifts. He professed religion
in Illinois, in 1833. He was a member of the Iowa Constitutional Convention;
of the Oregon Territorial Legislature; and of the Constitutional Convention
of Oregon. He married in ear1y life, and had an unusually pleasant family,
all of whom are Baptists. He died at Salem, March 2, 1875. All business
was suspended; the court-house was in mourning; and state officials wept
at his funeral As a sample of his generosity when death was near, his son,
Dr. Kinney, was summoned at midnight to a distant town; the night was dark
and stormy, and the son was reluctant to leave his father. But the father
said. "He may be some poor man who cannot pay you, but you must not
let him suffer." He once proposed that if the Central Association
would put a missionary in the field to preach in the destitute portions
of the field, he would put another missionary in the field and keep him
there as long as the Association would keep their man in the field. His
heart was in this work, and without any show or parade he delighted in
God's work, being always ready at every call that was for the advancement
of the Redeemer's Kingdom.
14. REV. REUBEN DICKENS. 1848
If the good that men accomplish were measured by their intellectual
ability the results would often fall short of the actual truth. Especially
would this be the case with some of the preaching in the early days of
Oregon. It has been said that a sermon without a fault never accomplished
much good. Often the illiterate man, full of faith and love for souls will
move his congregation as no other can. His zeal, his spirituality , and
his earnestness will accomplish a work that is wonderful, though his grammar
be murdered, and rules violated in the delivery.
One of these common, uncultivated men is the subject of this sketch.
Rev. Reuben Dickens was born of Baptist parents in Virginia, in 1799, and
grew up with no school or educational advantages; acquiring what little
he possessed after he was grown. He professed religion in 1830, in Missouri,
and there being no Baptist church near, he united with the Methodists,
but insisted on being immersed. He afterwards united with a Baptist church
and was baptized. He came to Oregon in 1848, and seeing the scarcity of
Baptist ministers, the vastness of the fields, and the many calls for the
words of Eternal Life, with none to offer them, his soul burned within
him. and weak, and feeble, and ignorant as he felt himself to be, he at
once began to tell from his own experience the story of Redeeming love.
In 1860 he was ordained by the Pleasant Valley Baptist church, in Linn
county. He was the pastor of that church for seven years, and of the French
Prairie church for four years. Excepting these, he traveled at his own
expense, preaching in destitute places. He always had a companion; usually
Rev. Joab Powell, believing the Scriptural plan was to "go two and
two". He delighted in this kind of work, and gave himself almost wholly
to it until the infirmities of age compelled him to desist. He died September
3, 1878, and his wife died in May, 1879, both stricken in years. His children
are all Baptists, and living in Oregon and Washington. As has been said,
Brother Dickens was a man of little education, but his zeal, and earnest
desire to win souls for Christ, to labor patiently in His service, won
for him respect and confidence; while possibly, others, more highly endowed
than he, would have failed to accomplish the good that crowned his efforts.
He literally gave himself to the cause he loved.
15. DEACON L. D. C. LATOURETTE. 1848
One of the main supporters, a steady help, a strong man, ready and earnest
for any good work undertaken by the Oregon City church, or by the denomination
at large, Deacon L. D. C. Latourette stands prominent and conspicuous.
In 1851 he was a pleasant, agreeable young man of principle and solid worth;
one safe to trust. And from that time until his death in 1886, this opinion
of his character or excellency had not changed, unless it was to increased
confidence and trust. Brother Latourette was born of Baptist parents at
Lodi, N. Y., in 1825. He had a fair education. He professed religion in
1839, and came to Oregon in 1848, taught a term of school at Forest Grove,
made a successful trip to the California gold mines then returned to Oregon
City. For a short time he engaged in the mercantile business, but in 1851,
bought and settled on his farm near the town, and lived there until his
death. He was twice married. His first wife died in 1864. His second wife
is still living. Of his children, Rev. W. H. Latourette is the traveling
agent of McMinnville college; Deacon D. C. Latourette stands high as a
business man in Oregon City, a strong man in the church, and superintendent
in the Sunday School. Deacon Latourette was one of the reliable helps of
the Baptist cause, especially at Oregon City, when labor and sacrifice
were in great demand. God had blessed him with a judicious foresight, so
that his business was usually successful, and he acquired wealth. All he
regarded as consecrated to the Savior's cause. He was only a steward to
account to God for his talent for his money making. He was prudent and
careful, and watchful, yet the cry of the poor, the distress of the widow,
the just demands of the laborer; all these found a ready listener, and
a cheerful response from him. At the time of his death he was the oldest
living member of the Oregon City church. It was chiefly through his liberality
that their large and commodious house was built (the 2nd house) costing
about $5000. He and Brother W. C. Johnson, and one or two others, for a
long time nearly supported the pastor. He was an active Sunday School worker.
All the denominational enterprises received his hearty and cordial support.
He was a live, energetic Christian everywhere. He was a worker, and always
desired to have a part wherever good was to be accomplished. His home was
a house of prayer and praise, and whatever might be said of others, no
one doubted the religion of Brother Latourette. He was thrown from a wagon
by a runaway team, and his foot nearly torn off at the ankle joint. Gangrene
set in and he died in a few days. But he was not unprepared. His death
was peaceful, and his hope triumphant.
16. REV. RICHMOND CHEADLE. 1849
Rev. Richmond Cheadle was born in Morgan county, Ohio, in 1801. His
father was a ruling Elder in the Presbyterian church. He had fair educational
advantages; experienced religion about 1829; joined the Methodists, and
was by them licensed; moved to Michigan in 1836; became a Baptist and united
with a Baptist church at Monroe City, Ohio, in 1837; and was ordained in
1839. He preached in various places in Ohio and Michigan until 1843, when
he moved to Iowa, and preached in different places, and traveled awhile
as a Colporteur for the A. B. P. Society. He was also a Colporteur of the
Society in Oregon.
He came to Oregon in 1849 and settled in Linn county, where he lived
until he died, October 30, 1875. He helped organize the Santiam church
and was its pastor for some time. He also organized some other churches
and was active in helping the young churches to struggle along; preaching
for them about once a month; mostly at his own charges. In his services
he was methodical, sedate, dignified, especially in the pulpit, but in
the chimney corner he forgot his august style and was genial and sociable.
His carefully studied, and sometimes written sermons were mostly doctrinal,
and well calculated to instruct; to build up and establish more than to
excite enthusiasm. Hence by some he was not so highly appreciated as were
other preachers with more "fire;" or, as one brother expressed
it, "who had more religion and less doctrine!" forgetting that
all true doctrine is religion, and that a church needs to be well instructed,
or ground in the faith if it would have stability. But Brother Cheadle
was a patient man, and plodded-along, not weary in well doing, even if
the results were not visible at once, and he was well liked, and was highly
respected, if not quite so popular as some others.
About 1856, he became dissatisfied with the Baptists of Oregon, anal
asked for a letter of dismission to unite with the Congregationalists.
The church referred the matter to the Willamette Association for advice,
and the conclusion was that it "was inconsistent, and not in accordance
with Baptist policy to give a letter to another denomination." Brother
Cheadle, fearing to wound feelings by speaking bluntly, did not clearly
define his trouble, but Rev. G. C. Chandler probably hit it very closely,
by saying: "Brethren, my opinion is, that Brother Cheadle's trouble
is, that Oregon is not New England." In other words, Brother Cheadle,
with his strong Presbyterian rearing, particularly in regard to Sabbath
observance, and the restraint of children, could not endure the careless
ways of many of our early Baptists in this respect. These evils are probably
incidental to all new countries, and great looseness is often painfully
apparent to such as have been accustomed to a different training. And Brother
Cheadle not being able to bring the brethren to his way of doing, nor of
going to theirs, a collision was inevitable, until time and faithful teaching
could correct the evil and harmonize the discord. But Brother Cheadle thought
this impracticable, and went to the Congregationalists. Yet the old pioneer
Baptists love to look back to the days when he labored faithfully among
them, and love to respect his memory.
17. REV. W. S. WILMOT, M. D. 1850
Rev. W. S. Wilmot, M. D., was born in Kentucky in 1808. In his boyhood
he embraced Christ and united with the M. E. Church, where he remained,
until, after a careful study of the subject of baptism and church polity,
he was convinced of the correctness of Baptist views on these subjects,
and publicly confessed them in 1829, being baptized by Rev. J. M, Pendleton.
In 1841, with his widowed mother and family he moved to Missouri, and practiced
medicine until he moved to Oregon in 1850. He settled in Marion County
and was connected with the Shiloh church for about twenty years. In 1859
he was ordained to the ministry. In 1870 he moved to Washington Territory.
He spent some twelve years there and in Idaho, preaching as much as he
was able, but much time was spent in writing a book entitled, "The
Chromos; Five Books in One;" a kind of church history; but lack of
means prevented its publication. In 1882, his afflictions forced him to
seek a quiet home, and he moved to his brother's at Beaverton, Oregon.
During the last months of his life he suffered greatly from some disease
of the stomach, yet bore his sufferings day and night with patient resignation.
F or seven months the only rest he had was on his knees with his body across
a lounge, in which position he fell asleep in Jesus. During these weeks
of wearisome days and nights he did not fail to impress every one who visited
him, that he knew in whom he believed. To this sketch, abridged from one
written for The Baptist Beacon, by Rev. A. J. Hunsaker, a few words are
added:
"Dr. Wilmot was an active, earnest, devoted Christian. Although
not ordained until 1859, he had been licensed some years previously, and
had consecrated himself to the service of Christ. Nothing appeared to delight
him more than to be at work for the Master. He was at all times one of
the mainstays of the Shiloh church until his removal. During its deep trials
and struggles, he, with a few others, stood side by side with Father Hunsaker,
to keep up and sustain the apparently sinking cause. He could always be
counted as one of the faithful ones. In early life, he was said to have
been a very successful physician, but practiced little in Oregon, beyond
a chance prescription for some special friend, and these were without charge.
He was well read, and understood his business, but "didn't want to
be bothered with it." His whole heart was with his Savior and with
His people, and there he wished to labor. As a pulpit speaker he was not
a success. He was sound, thorough, and sometimes deep, but his delivery
was poor. He could write ably, but another could read his product better
than he could himself. All respected him, and he usually had fair audiences,
because he always gave food for thought and suggested ideas that would
bear study and investigation."
He never married. It was said that an early trouble had effected (sic)
his brain, but none ever knew. He had some queer idiosyncrasies; some liked
him; everyone respected him; everyone laughed at him; and at times, every
one was more or less annoyed by him. But he was always welcomed, and if
anyone was ailing, or the children "out of sorts," he usually
soon set things to rights; and all recognized him as one who, in his quiet
way, helped to do a great deal of good to our feeble Baptist churches in
Oregon.
18. DEACON GEORGE P. NEWELL. 1850
Among the early Baptists of Oregon, George P. Newell was the "Sweet
Singer in Israel". True, there were many most excellent singers with
us, but "Professor Newell" taught music. He made that his chief
business the most of his life, at least after he came to Oregon; and he
made it his special business wherever he went, to have good music in the
church. Whether in vocal or instrumental music, he was "at home."
But he was equally as zealous in other church matters. He was a live, wide-awake
Christian, and "so far as within him lay," was always ready for
any good work. For fifteen years he was one of the efficient deacons of
the Oregon City church. At every place where he lived in Oregon he made
an influence felt for good. He was one of those men who could claim no
land as his birthplace, being born at sea in 1810. His mother was a Baptist;
his father an Episcopalian. He was converted at Bradford. England, and
united with the Baptist church at that place. He had a Grammar School Education,
including Latin and French. He afterwards came to America, and was ordained
a deacon by the Baptist church at Kalamazoo, Michigan. He was one of the
first trustees of Kalamazoo college. He came to Oregon in 1850, and for
three years was the Government surveyor and Inspector of Customs at Pacific
City. Otherwise than that, he taught music, and labored to help build up
the feeble churches. At church, his seat was never vacant except from sickness.
At the prayer and conference meetings, his voice gave no uncertain sound.
At the Associations, his speech was ever for Gospel truths and the rights
of humanity. He was generous to a fault, and whilst lenient towards the
errors of brethren, he would not deviate a particle from his own standard
of Christian faith or Christian obligation. He ever tried to have influence
for God, and all his words and action to tend in that direction. He died,
rejoicing in Christ, November 13, 1886.
19. REV. GEORGE C. CHANDLER. D. D. 1851
Among the thoroughly educated men, men highly qualified to occupy any
position, and rapidly rise to distinction, but who "forsook all,"
and left refined and cultured homes to "patiently travel" across
a continent, to plant the standard of the Cross in an "unformed wilderness"
none perhaps on the NorthPacific coast stand higher than George C. Chandler.
Rev. Ezra Fisher may stand by his side, as well as Revs. Snelling and Johnson,
who, though not so well educated, nor so thoroughly trained, nor highly
gifted, yet, "In labors abundant, in journeying often, in weariness,
in watching often in hunger and thirst, in cold and nakedness, and in care
of the churches," may well stand as his peers, with some later ones;
all together forming a noble band of sacrificing, laboring brethren, who
reflect honor on any age or country.
Rev. George C. Chandler was born of Baptist parents at Chester, Vermont,
March 19, 1807. He was a farmers boy, and his early education, the common
schools, and the academy of his native town. In that humble school house,
he "first resolved to give his whole life work to Christ." He
experienced religion in 1825, and was baptized into the Springfield Baptist
church by Rev. R. M. Ely, and on May 31, 1829, that church gave him a license,
signed by Rev. Ezra Fisher, then its pastor, and afterwards a fellow laborer
with him in Oregon. He was ordained by the same church, September 5, 1838;
and his old pastor, Rev. R. M. Ely, immediately after the ordination, performed
the marriage ceremony between the new preacher and Miss Persis W. Heald,
of Chester; thus doubly blessing him, as his wife proved to be indeed a
true helpmeet to him in arduous labors of an active life. She is now living
at Forest Grove, Oregon; her face furrowed by the hand of time, yet radiant
with the memories of earth, and the light of heaven sheds brightness and
peace all about her. Among the fellow members with Brother Chandler in
this same Springfield church in 1831, were Rev. Z. C. Graves, LL. D., President
of Mary Sharpe College, at Winchester, Tennessee, and Rev. Philander Taylor
, of Freedom, Ill., who has baptized nearly 1000 converts; and in 1834,
Rev. J. R. Graves, LL. D., Editor of the Tennessee Baptist. Indeed,
that church appears to have been prolific of young converts, many of whom
afterwards rose to great prominence in the denomination. Brother Chandler
attended the school at Hamilton, N. Y., and although in the class of 1835,
he did not graduate, as he left it some time before the Commencement to
attend the Newton Theological Institute, where he graduated in 1838. He
received his degree of A. M. from Columbia College, N. Y., in 1844; and
his degree of D. D. from Franklin College, Indiana, in 1853. Soon after
graduation he was ordained, married and moved to Indiana, where his preaching
really commenced. Mrs. Chandler tells how, and why, they went to the "Far
West."
"Mr. Chandler did not come out to Indiana under appointment
of any society, but we came, (means being furnished by our parents,) by
the invitation of two brethren belonging to the small church at Terre Haute.
The invitation was sent to the Principal of the Newton Theological Institution,
just before Mr . Chandler graduated, and the only offer or promise made
by them or anyone else was, that any young minister from that institution,
who would come out and preach for them should have his board for one year.
With no more for earthly encouragement, we started out at our own expense,
and arrived at Terre Haute in 1838, with two or three dollars left in our
pockets."
But the Brethren also boarded Mrs. Chandler, she teaching a school.
Here was faith, trust, and a willingness to give up all for Christ. Coming
to Indiana in 1838, with only the canal boat and the stage coach, and the
probable lack of comforts and conveniences after arrival was a vastly more
serious matter than coming to Oregon is today; but now we rejoice to know
that owing to the transcontinental lines of railroads, and also to the
great improvement in the circumstances of brethren, our missionaries can
come in comfort, and if worthy men, by the aid of the A. B. H. M. Society
with a reasonably good prospect of a fair salary until their churches become
self-supporting. These times of danger, rough usage and privations, are
as a rule, things of the past. In 1839 Brother Chandler accepted the pastorate
of the First Baptist Church, of Indianapolis, where he remained for four
years, at a salary of from $300 to $400 a year. He was then chosen president
of Franklin College, Indiana, where he remained until 1850. Among his students
was Rev. J. S. Reed who came with him to Oregon, and Rev. C. W. Reese,
A. M., who afterward labored long and well for the Baptist cause in Oregon
and Washington. Rev. D. J. Pierce. D. D., describes an incident in Brother
Chandler's labors in Indianapolis:
"Henry Ward Beecher, then the youthful pastor of the Presbyterian
church, was his intimate friend, and in a somewhat humorous but highly
commendatory letter dated January 12, 1876, thus remembers an incident
of their pastoral relations. Brother Chandler and I were good friends,
and when, as the fruits of a general revival, there were a number of persons
of the Presbyterian, Methodist and Baptist churches to be immersed, it
was agreed that the service should be a joint one. Rev. Mr. Goode, (Methodist),
Chandler, (Baptist), and myself (Presbyterian), repaired to the bank of
White River, on south border of Indianapolis where 3000 people were assembled.
The day was fine. The western sun threw the shadow of the trees upon the
river. It was good-naturedly agreed among us, that as immersion was distinctively
a Baptist method of the ordinance, Brother Chandler should take charge
of the general service, and go down with his candidates first. Accordingly
he selected and gave out the hymn, (it was the wettest kind of a Baptist
hymn). Brother Goode and I waded through the hymn as best we could, and
as one of the deepest stanzas was given out, I saw Chandler look smilingly
out of one corner of his eye at me to see how I relished it. But I sang
every word and so did Goode. Brother Chandler was much esteemed by Christians
of all churches. Commend me to him with affectionate remembrance. Truly
yours, "HENRY WARD BEECHER."
Mrs. Chandler says that Mr. Beecher's memory was at fault. Mr. Chandler
declined, and the others baptized their candidates first.
In response to the urgings of Rev. Ezra Fisher, Brother Chandler came
to Oregon in 1851, his expenses being partly paid by the A. B. H. M. Society,
and in part by Rev. J, S. Read, one of his pupils at Franklin, just graduated
and who came with him. He expected to take charge of the college at Oregon
City, but the effort there was premature, and although a large building
had been erected and partially completed, and a liberal donation of land
secured near the city, yet after a short struggle, it was abandoned, and
Brother Chandler settled on a "claim" about twelve miles distant,
making a living from his farm, and preaching for the feeble churches in
the destitute places of Oregon. For several years, his circuit reached
some sixty miles from home. He had regular appointments at Oregon City,
French Prairie, Santiam, and Shiloh churches, besides occasional appointments
at Molalla Prairie, and other destitute points; sometimes he walked as
much as fifteen miles to an appointment; sometimes in peril from unbridged,
swoolen (sic) streams, but always meeting the scattered few who
met in log school houses to hear the Word of God. He assisted in the building
of respectable meetinghouses at Oregon City, Portland, Salem, Amity and
Eugene. He met first with the Willamette Association in 1852, and the impressions
he made on that body were lasting. In April, 1858, he was called to take
charge of McMinnville college and was its first President. He also preached
at Amity and at other places in the vicinity, whilst in charge of the school.
He taught at Oregon City, McMinnville and Portland about seven years; and
for a time a private school at his own place. The balance of his time until
he was stricken with paralysis in 1874, was devoted to the churches and
to the cause of Christ generally; preaching constantly as the providence
of God seemed to direct, much of the time with little compensation. He
was pastor at Amity for fourteen years. At that place, and at Oregon City
were his longest pastorates in Oregon, but he urged all his churches to
support their pastors so that they could devote themselves wholly to the
work. After his first year in Oregon he was not aided by the A. B. H. M.
Society until 1872, when he was appointed to work in Washington county
with Forest Grove as head quarters. He never would fix his own salary for
preaching; the church had to do that; but when, after careful consideration,
the church had fixed the price, he wanted it; but did not always realize
his expectations He never refused a church because his salary was small
if in his power to serve it. He once said, "If twenty-five cents is
all the church can pay, I'll preach for it all I can, but I want my twenty-five
cents." He contended for the principle of paying pastors, and not
for the money.
Among his pupils during the three years and a half at McMinnville, and
who have made their mark are Revs. C. P. Bailey, J. B. Foster, Preston
Holman, E. K. Chandler, D. D., Franklin Johnson, D. D., Hon. W. Lair Hill,
A. W. Kinney and his brothers, Hon. T. H. Brents. Brethren Chandler and
Johnson went East; the others, so far as known have lived on this coast.
On the Plains, he was the same earnest, consistent Christian he was ever
after. Every old Oregonian knows that the genuineness of every man's religion
was tested there. The most of his company were Baptists. They stopped every
Sunday, and Revs. Chandler or Read preached, until they reached Green river,
when some of the company becoming impatient, pulled away; but all got through
in good time.
On his field in Washington county he found the remnants of three Baptist
churches without pastor or leader; also other points demanding attention;
more than one man could give, and his burden was heavy. About the close
of his second year on this field, Rev. Ezra Fisher, at The Dalles, was
called to his reward, and on being asked to fill his place, Brother Chandler
said "Yes, I have followed Brother Fisher all my life, and I shall
soon follow him over the river." He preached his first sermon, and
his last, November 22, 1874, from the text, "I can do all things through
Christ who strengtheneth me." His divisions were, ( 1) The Christian's
ability; (2) The Source of his Ability. One who heard him, says, "It
was grand; it seemed almost as if he brought the strength of heaven to
us." After the sermon he talked a little to the Sunday School, and
sat down to wait for the closing exercises. Whilst they were singing, "We
are watching on the shore," he dropped his book. No special importance
was attached to it, supposing he dozed. But he was paralyzed, and speechless.
He never spoke again, though he lived afterward a little over six years,
cared for by loving hands. He could communicate only by signs. He was patient,
enjoying the visits of friends, and especially that of young friends who
would come and sing for him. He died January 19, 1881. At his funeral,
the pastors of the different churches in the place were present, and his
pastor, Rev. E. Russ, preached the sermon, from John XVII, 21.
To speak in a general way; in the language of another: "He did
not make friends as rapidly as some, but when he made a friend he seldom
lost one." As a preacher, he was far above the average in ability.
His points were always well taken, his arguments clear and conclusive.
He never failed to interest his congregations; he seldom took manuscript
in the pulpit. His voice was clear, and often mingled emotional with the
doctrinal. He was a minute man, that is he began and closed on time. He
once said, "I will begin the services on time if I have none but the
Lord to talk to; and will close the services when I am through, if one-half
the congregation is just coming in." Yet he sometimes had a written
sermon, and usually had rather a full skeleton; he combined the doctrinal,
the practical, and the earnest appeal; often, all in the same discourse.
In managing difficulties, some of his peculiarities were very prominent.
First; if necessary to speak against anyone he always strictly confined
himself to the point at issue. No side issues were allowed . Secondly;
if forced to speak against another, he would always manage to say something
complimentary about the offender. He would tell as little of the evil,
and as much of the good as possible. Not that he would condone a serious
offense, but the good must be told and have its weight. And thirdly; in
his own troubles, when a matter was settled, it was never even hinted at
by way of reproach; further he was ever ready to do a kindness to one who
had offended him. He said he once found it hard to love an enemy, but by
the Grace of God, he had learned the lesson. For years he was moderator
of the Willamette Association, and often chairman of leading committees,
and Rev. D. J. Pierce, D. D., says of him, "He never sought prominence,
but followed a free policy of bringing other workers into the more prominent
fields, while he pushed into the wilderness for new conquests." And
the Willamette Association in 1881 , says:
"In every position in life which he was called to fill, he showed
himself a man of God; strong in his convictions of truth; devoted to every
interest of his cause; ardent in his zeal for the Master's service; tender,
and faithful, and true, in all Christian sympathy and love. His large natural
ability and liberal culture every where commanded recognition and respect,
and bore fruit in the large efficiency of his service, both as an educator
and preacher. Since God has taken him to his rest, his memory lingers among
us as a benediction and an inspiration."
And his pastor, Rev. E. Russ, thus speaks of him:
"His love for the cause and the service of God was strong and
abiding. No labor was too arduous, no sacrifice too great for him to attempt.
He gladly counted all but loss for Christ. His confidence in the truth
and promise of God never wavered. His manner of presenting truth was clear,
forcible, and often original. The Gospel, to him, was a glorious reality;
hence his preaching was no uncertain sound. He loved the lineage of Christ
wherever he saw it. Missions, both home and foreign, had a large place
in his affections and plans. After paralysis had silenced his tongue and
caused him to lose interest in many things, his interest in the cause he
loved so well did not falter. His aid to missions was continued. His favorite
songs, among which was 'Beyond the smiling and weeping I shall be soon,'
sung by loving friends, continued to shed a balm on his stricken heart,
and send forth tears of joy from its ever flowing fountain. Though qualified
for the highest stations in life, his great sympathy for the poor, and
his deep humility led him to the lowly and neglected. Though he is now
in glory, yet he lived and long will live in the memory and affections
of loving hearts that have been strengthened by his presence and guided
by his counsel. Thus a noble life has left its radiance on the cause of
truth, while another attraction is added to our eternal home. Though we
mourn our loss, yet we do rejoice in his eternal gain. At his funeral a
large congregation attested their great respect for him, and their sympathy
for the broken circle, whilst prayers ascended from many hearts that the
circle might be restored in a better world."
An incident or two showing his devotion and energy will close this sketch.
At one time, one of his ankles was covered with boils and he could not
bear his foot to the floor, such was the pain. He had an appointment 26
miles distant and the only way for him to go was on horseback. He took
an old, gentle horse, slow and sure footed, mounted him, got his sore foot
on the horn of the saddle and in this way rode to his church; had to be
helped off his horse and into the house; and sat with his foot on the desk
before him and preached to his congregation! And this against the protest
of his family, and to a church paying him less than $100 a year for once
a month preaching.
Many other loving traits of Brother Chandler could be given as the results
of several years of intimate acquaintance, but the limits of this work
forbid. But it would not be just to close this sketch without a few words
relative to the sharer of his cares, anxieties, labors, and sacrifices,
along life's journey; to wit, Sister Chandler. From the day when, just
married, she made her "bridal tour" to the wilds of the "Far
West," to assist her devoted husband in spreading the tidings of the
Cross; down to the present, sister Persis W. Chandler has been same, (sic)
patient, kind, sympathetic, earnest worker for the glory of Him whom she
served. Wherever duty called Brother Chandler, uncomplaining, and with
glad footsteps, she went, though the way was thorny, and the path rough.
Wherever hardships, or sacrifices, or privations were required for the
Master's cause, these, she was willing, nay anxious to share. She cheered,
encouraged, and assisted her husband in his labors as only a woman can
whose soul is in her husband's work. Her soothing tenderness did all that
could be done to smooth his speechless pathway during the long years of
that terrible affliction which closed his life. And of her it can be truly
said that her husband blessed her and children honored her. She was one
of the best nurses that ever sat by a sick bed. She always seemed to know
just what to do, and how to do it. Many have witnessed her ministrations
in their families when there was much darkness. Wherever there was distress,
or sickness, or suffering within her reach, she was there. She lived for
others. This was finely illustrated on the Plains, where usually selfishness
predominated. A man in the company lost his wife, leaving him three or
four small children; among them a young babe. Mrs. Chandler, although having
enough of her own to care for, took the motherless one and cared for it,
until, in a few weeks, the poor suffering waif, followed its mother. And
all her acts of kindness are done so gently, and so unostentatiously that
she makes one feel almost that she is hurt if the aid is not accepted.
And this she does for Jesus' sake. She loves to do for Him and His cause.
She is quiet, unassuming, retiring, and not seeking public notoriety; an
earnest, consistent Christian worker. And wherever God indicates a field,
there she is willing to labor with all her might. Not physically stout,
but small and rather delicate, yet, by her system and winning ways, she
has accomplished a vast amount of good. She appears to regard it as her
work to do all the good she can, to relieve all the distress possible,
to win all the souls to Christ that opportunity permits, and to show in
her daily life the preciousness of Christ to one who trusts and relies
wholly on Him. Rev. H. L. Boardman, in 1899 thus speaks of her on the eighty-fifth
anniversary of her birth.
"She carries the burden of years with remarkable ease and grace.
She retains the use of her faculties in an unusual degree of efficiency.
Her mind seems as keen and clear as when, fifty years ago, she came a pioneer
to this western wilderness. Her face, furrowed by the hand of time, yet
radiant with the memories of earth and the light of heaven, sheds brightness
and peace all about her. She is rich in reminiscences of the early days
of trial and sacrifice as she stood by the side of her sainted husband,
battling for the Lord on the advance skirmish line of His army in the West.
An hour of conversation with this sweet old saint, so young in spirit and
heart, is an inspiration and blessing to any young disciple endeavoring
to do for Christ in these later days of lessening difficulties and large
accomplishments. May the Lord gently lead this saintly soul down the decline
of this earthly life and grant her a sunset time all bright with the glory
of the life heavenly ."
20. REV. REUBEN COLEMAN HILL, M. D. 1851
Rev. Reuben Coleman Hill, M. D., was born of Baptist parents in Cumberland,
now Russell county, Kentucky, March 27, 1808. In advanced age, his father
was licensed. He obtained a fair education, both common and medical, mostly
by his own exertions. He was married in 1833 to Margaret C. Lair, a woman
who proved to be a blessing to him, and well suited for his diversified
labors. He professed religion in 1833, being baptized by his uncle, Rev.
Elijah Hanks, into the Knob creek church, in Maury county, Tennessee. He
was ordained a deacon in 1836, and in 1844 was licensed but for a time,
preached little, though he thought his efforts were blessed with some conversions.
But some good revival meetings, and the voice of his church crowded him
forward, and he was ordained in 1846. The same year he moved near Keetsville,
Barry county, Missouri, where his labors were very successful; his journal
stating that he organized a church of eight members which in two years
grew to about one hundred. The doctor says, "The church at Keetsville
received several Campbellites, and Methodists, and Presbyterians, all of
whom I baptized, irrespective of their previous baptism." He also
preached at Springfield, Mo., and Lafayette, Arkansas, where he witnessed
some rich revivals.
In 1850 he came to California, preaching to emigrants on the road every
Sunday, and located at Mud Springs, and commenced preaching on the first
Sabbath using the shade of a large tree for a tent. When the rainy season
set in, a building was secured for the services. There were several professors
but Rev. G. W. Warmouth, who was one of them, says their stay was too uncertain
to justify an organization. "The town left as soon as the diggings
were exhausted," and the professors of religion were also scattered.
Dr. Hill came to Corvallis, (then Marysville), in Benton county, Oregon,
in 1851, and preached the first Baptist sermon in that place, and also
the first Baptist sermon in Albany. He finally located in Albany, Linn
county, and taught the first school there. He preached on Sundays the most
of the time, either at Albany, or at Corvallis, or in the country. On December
25, 1851, he and Rev. James lsaacs, also lately arrived, organized a Baptist
church of three members at Marysville, (or Corvallis). At the same meeting
three united by letter, and three by baptisms. During the ensuing year
nine were baptized, five received by experience, and several by letter.
He also visited the churches at Shiloh and Lacreole, protracting the meetings
at the latter place, resulting in six conversions, and a revival of the
church. In 1852 he went back for his family, returning in 1853, and settled
on a claim in Benton county, about three miles from Albany. He preached
for the church in Corvallis until 1856, when the church divided to allow
those north of a certain line to organize the North Palestine church, of
which he was pastor for several years. In 1867 it reported one hundred
sixteen members, but about sixty-five came from the Corvallis church.
In 1854 he organized the Good Hope church, near Albany, but in 1867,
he, with other brethren, organized the first Baptist church of Albany.
He was pastor of this church for several years, increasing its membership
from ten to eighty-three. In 1856 at the Willamette Association, he had
a heated discussion on the mission work, of which mention is made in another
place. He was Moderator of the Central Association for twelve years. Being
a physician, he had comparatively little time to prepare sermons; often
being all night with the sick. He said he often went into the pulpit with
a prayer to God to give him a message, and he never failed him. Sometimes
he had to depend entirely on God; then, having delivered his message, he
went from the church to the sick room, not taking time to eat; thus doctoring
both soul and body.
His preaching was mostly doctrinal, closing with a practical application
which was often emotional. He usually spoke extempore, though on controverted
points, he would sometimes use a few notes. He read standard authors closely,
but seldom made direct quotations. He was a fluent speaker, held his audience
to his subject and generally had good congregations. As a minister he stood
very high with those who knew him best. He would often state his points
to be proven before making his argument. He was a fair revivalist, a good
counselor, always seeking peace, conservative, where many would disagree,
but would defend his own principles if conscience was at stake. He was
a successful physician. He was familiar with the scriptures and his intellectual
ability was considerably above the average. He had a good foresight and
could very closely predict results.
He tells of some very interesting baptisms during his ministry. He had
had some experiences with sick and deformed persons. Of such he said: "These
taken from sick beds and baptized, suffered no inconvenience or relapse,
but rejoiced in God, having peace of conscience in the performance of duty."
Again he says: "I have baptized six entire households, with not a
baby in them." "One sister, 72 years old, who had been a member
of the M. E. Church for more than 50 years." After the doctor was
70 years old he baptized a brother 74 years old. In 1867 he baptized his
own wife, who had not previously made a profession of religion, and as
she came up out of the water, she recited the 23rd Psalm with telling effect.
Of his children six are Baptists, three non-professors. He baptized nine
who became ministers of the Gospel. He thinks he baptized in all about
one thousand persons. He was a man of deep convictions in all things, always
loyal to the truth as he understood it, yet charitable towards those who
differed from him. As a physician, it is said that he always had a word
for the Savior at every professional call. He was a member of the Territorial
Legislature for two terms; drew up the charter of McMinnville College,
and from the time of its incorporation until his death, was one of the
Board of Trustees. In 1870 he was made the financial agent of the college,
and in two years raised for an endowment, in cash and pledges, some $24,000,
but some of the notes were not solvent. He also was one of the committee
to secure the property, and he helped pay the heavy debt of 1860; his share
being $384. On his salary as agent he took four scholarships in the institution
at $500 each: three of these for the benefit of poor ministers, or of ministers
families. He was a life director in the American Bible Union; a life member
of the A. B. H. M. Society, and also of the Oregon Baptist State Convention;
and a member of various other religious and benevolent societies. He was
a frequent and welcome visitor to other associations. His labors for McMinnville
college were the last of his active work. "His declining years were
characterized by patient and cheerful waiting for the triumphal entrance
upon his reward. His strong constitution gradually gave way to advancing
years, but his mental energy held out remarkably until his last sickness."
He died December 31, 1890. His wife had already "gone before."
She died August 28, 1890.
For deep permanent work on this northwest coast, that of Revs. Vincent
Snelling, Ezra Fisher, Hezekiah Johnson, George C. Chandler, and R. C. Hill ranks with the
first in importance. They all crossed the "Plains" by what was
then called "The Ox Express;" Elder Snelling and Dr. Hill "at
their own charges;" the others were aided more or less by the A. B.
H. M. Society. They were emphatically the Baptist pioneer ministers of
the North Pacific coast. Later men did good work, grand work, noble work;
possibly they may have organized more churches, or baptized more converts;
but these men, with their co-laborers laid the foundations of Baptist strength
here, and they were well laid. They appeared to have been specially adapted
to this field, and to the circumstances, and God undoubtedly called them
for this special work. Their monuments today are the living, prosperous
churches which they first organized, or built up with such anxious care,
through faith and earnest prayer, with trials, privations, and sacrifices,
such as none but a few of the old pioneers who still survive can realize
or appreciate. They had faults and peculiarities, as have the best of men,
but their memory is precious notwithstanding. Some few of the older Baptists
know these things, for they also were in the conflict, and they today delight
to go back in memory and rehearse the things that God wrought through them.
They delight to honor the faithful old heroes of the Cross, and to hold
them up as models for later generations to imitate in faith, and zeal,
and trust in God.
21. REV. WILLIAM SPERRY. 1851
Rev. William Sperry was a native of Kentucky, born of Baptist parents
in 1811. He always lived on the frontier, and had very few educational
advantages, his wife taught him to read after they were married. Yet he
became a man of fair qualifications, well read. and a close student. He
probably had a library as well selected as that of any of our preachers
in Oregon, unless it was that of Rev. G. C. Chandler. And it was for study,
and not for show. His father moved to Ohio in 1815. He married in 1829,
professed religion in 1835, and was baptized into the Solady Creek Baptist
church, in Lawrence county, Ohio. Soon after his conversion he was licensed.
He moved to Iowa in 1840, and was ordained by the Bethel church in Van
Buren county. Here he preached and planted several churches, and was the
means of many conversions. He labored under the A. B. H. M. Society a year
in Iowa, and also for nearly a year was the missionary of the Willamette
Association in Oregon. He preferred the pastorate.
He came to Oregon in 1851 and settled near Brownsville, where he lived
until his death, May 10, 1857. One of his sons, Rev. C. C. Sperry, followed
in his father's footsteps, and is an efficient worker. His children are
scattered over the Pacific coast; all Baptists. Some of them have filled
important civil positions; all with honor and credit. Brother Sperry was
an earnest, pleasant speaker, having great power seemingly in prayer, often
holding revival meetings, or assisting others in doing so. He had a ready
command of language, usually preached extempore, and his sermons partook
largely of the spiritual. He was not noisy nor demonstrative, could hold
his audience, and though plain spoken, rarely gave offense. He had the
full confidence of every one. He was a good pastor and extended his appointments
some twenty-five miles distant. He was the pastor of the Pleasant Butte
church from its organization until his last sickness; and all loved him.
He was one of the pillars of the church and it prospered under his ministrations.
He contributed liberally for all its work and left money in his will for
its building. In fact, his family, and two or three others almost built
its first meeting house and nearly carried the church for several years;
His death was peaceful, for he was fully prepared. Both the Willamette
and the Corvallis Associations noticed his death by appropriate reports
and his loss was severely felt by the entire denomination. His widow, who
had always been a true helper for him, earnest, loving, consecrated and
active in the Savior's cause; married again. and with her second husband,
was as zealous as ever until her death in 1885.
22. DEACON LUCIUS W. PHELPS. 1851
Among the many strong members of the First Baptist church of Corvallis
as well as a zealous pioneer worker, none deserves more honorable mention
than Deacon L. W. Phelps. He was born of Baptist parents in Hebron. N.
H., in 1807. He had a fair education, and when young, taught some; was
careful and systematic; and was a man of strong decision of character.
He experienced religion in 1830; he and his wife both being baptized at
the same time. In 1851 he came to Oregon and settled in Linn county, but
in 1887 moved to Newport, on the Yaquina Bay, where he died, January 12,
1887. Soon after coming to Oregon, he united with the Corvallis church,
and for several years was its clerk and deacon. He filled several offices
of trust in his native town; was a member of the Council in the Territorial
Legislature of Oregon; and also filled several minor offices afterwards.
He was a strong pillar of the Corvallis church, and could be relied on
under all circumstances. Prudent and careful in counsel, exact and methodical
in business, the church could trust him without hesitation, and with seldom
a demur. He aimed at correctness in all church work, mourned at the carelessness
and looseness often displayed, and as far as possible, tried to correct
the evils resulting therefrom. He was thoroughly posted in denominational
polity and forms, and therefore could be depended on in cases of doubt.
His family relations were pleasant; his influence in the community was
good; his friendships were many and warm; and his loss was deeply felt
wherever he was known.
23. DEACON MAHLON H. HARLOW. 1851
Deacon Mahlon H. Harlow, one of the constituent members and main pillars
of the Eugene church, and an active worker in those days when workers were
few, was born in Berrian county, Kentucky, January 8, 1811. He experienced
religion in Missouri in 1833, but did not make a public confession until
1840, when he united with the Washington Baptist church in Trenton, Missouri.
He came to Oregon in 1851, soon hunted up a few Baptists and not long after
the Willamette Forks (now Eugene) church was organized in his own house.
The next summer, the church ordained him a deacon. He was ever after a
sure help, a never-failing advocate and assistant of all true Gospel work,
either at Eugene or Springfield, each but a short distance from his home,
until the infirmities of age interfered very much with his activities.
He had eight children, all Baptists; some very active workers. One daughter
Miss Mima Harlow, for several years was the secretary of the W. B. F. M.
society for the Corvallis Association, and has created a great interest
for that work all over her field. She is an earnest, active, wide-awake
woman, a pleasant speaker, and being very persistent in her labors, she
has become one of the most efficient workers of the organization.
Deacon Harlow was one of the early settlers in Lane county, being the
first county clerk. But he was also a faithful soldier of Christ, fighting
manfully, giving himself heart and soul, to the building up of our Baptist
cause in Oregon. Activity was his prominent trait. Whatever he felt to
be his duty had to be done; and he had a true and willing helpmeet by his
side to aid him in all his trials. The Bible was his guide and when he
found a truth he was firm and resolute in its defense, believing it thoroughly.
Though slow of speech, he was usually ready to tell of the goodness of
God in the conference meeting, or the Covenant meeting. His convictions
were deep and hard to change. He was very gentle and kind to his family;
loved children and made them feel that he was their friend. He was liberal
and benevolent with the poor and needy; had a host of friends and was "given
to hospitality," especially to God's people, whom he and his family
always tried to make "feel at home." His Christian life counted
over four score, during which as he said, he "shined as a light in
a dark place." He died in February, 1895, from a stroke of paralysis,
and was about 85 years of age.
last. His work on earth is ended. God has taken him to Himself. We
hope his example will stimulate each of us to more faithfulness, more searching
of heart to find out what Christ would have us do, and to do it with all
our might, that it may truthfully be said of each of us, (as it can be
said of Brother Failing), "He has done what he could."
_____________
1 In regard to the question so often disputed, that D. T. Lenox's
daughters Mary and Elizabeth were the first to receive baptism at the hands
of a Baptist minister in Oregon, the writer concludes, after a careful
examination of the evidence, that Rev. Vincent Snelling did baptize the
above named in 1845. They were very fittingly the first baptisms in our
denomination on the Pacific Coast. (See Archives of McMinnville College).
