Mary Jane Dalton

The history of the Stoddard family;

Next is some history of the ancestors of Mary Jane Stoddard who married George Simon Dalton, the 2nd son of Simon Cooker Dalton and Anna Wakeman. Complied and edited by Rodney Garth Dalton of the Dalton Family Research Group of Utah.

Descendants of William Stoddard.

Generation No. 1

WILLIAM STODDARD was born Abt. 1504. He married EMMA CHEESEMAN.

Notes for WILLIAM STODDARD:

Willielmus STODDARD is listed in the "Visitation of London" in 1568.

Generation No. 2

GEORGE STODDARD was born 1530, and died 1580.

Notes for GEORGE STODDARD:

"It is said that George Stoddard had a monument erected to him in the parish church of St. Olave, Tower Street, about 1585. He was a merchant of London, and his life is described in Hall's "Society of the Elizabethan Age."

His son Nicholas was a soldier. A part of the family emigrated to Scotland at an early date.

Generation No. 3

NICHOLAS STODDARD was born 1556 in London, England. He married MISS EDEN.

Notes for NICHOLAS STODDARD:

28 Dec 1598: "A writ of Mandamus having been issued (28 December 40 Elizabeth (1598)), an Inquisition was taken at Eye, Suffolk, on January 12th following. The jurors found that Martin ARCHDALE was seized of the farm called Elmsted, later parcel of the possessions of Nicholas STODDARD gent., in the parishes of Bromley and Mottingham, Kent;

The names of the persons appearing below are those listed on the Charters of 1606, 1609, 1612 and a list of stockholders in 1620. These names have been checked against names found in Alexander Brown's "Genesis of the United States". An attempt has been made to eliminate duplicates. Persons proving descent from any one of these individuals would be eligible to join the Jamestowne Society. Most of the following persons made contributions to the Virginia Company of London and held shares accordingly. Some shares were passed to heirs or sold after purchasing them.

Generation No. 4

ANTHONY STODDARD was born May 1572 in Rushton-Spencer, Staffordshire, England., and died 1623 in London, England. He married ALICE MARTIN February 16, 1603/04 in London, England. She was born 1582 in London, England.

Notes for ANTHONY STODDARD:

Anthony Stodderd of St. Michael le Querne, linen-draper, deposes 12 Sept., 1623, aged 53.

Generation No. 5

ANTHONY STODDARD was born 1600 in Edinborough, Mid Lothian, Scotland, and died March 16, 1685/86 in Boston, Suffolk, Massachusetts. He married (1) BARBARA CLAPP. She died April 15, 1655. He married (2) CHRISTIAN AYERS. He married (3) MARY SYMMS. He married (4) MARY DOWNING Abt. 1639. She was born Abt. 1618 in Salem, Essex, Massachusetts, and died June 16, 1647.

Notes for ANTHONY STODDARD:

In 1641 among members of the Skinner Guild in London, in a Lay Subsidy Roll, are the names of "Anthony Stoddard in New England" and "William Stoddard in Ludgate." Charles E. Banks derives him from the parish of St. Michael le Quern in London; on 26 Aug 1639 the Boston records show "there is leave granted to Mr. Anthony Stoddard, lynning drap. to become a Townsman." He was granted a lot of 100 acres, at Mount Woollaston, 27 Jan 1639/40; he was one of four chosen to trade with the Indians, 10 Jan 1641/2. He was Constable as early as 1641; in 1644 he was granted liberty "to open his shop-window-board two foot into the street." He was selectman, 1647-51; Town Recorder, 1651 and Commissioner, 1652, 1657-9, 1661, 1667, 1669-81; in 1682 he was chosen again for the last office but declined. He was made a freeman of Mass. Bay, 13 May 1640; It seems that as Constable of Boston he object to serving the Governor's warrant against Francis Hutchinson, son of the noted Anne, and spoke his mind too plainly, in consequence of which, on 7 Sep 1641, "Anthony Stoader confessing his fault in his unfiting speach to the Govenr in affronting of him, is fined 13 1/2l." This contretemps perhaps kept him for a time in disfavor with the ruling caste, but 9 years later, in May 1650 he was made one of a committee of 4 to audit the colony account, and in Oct 1651 was one of the Commissioners appointed to try minor cases (up to £10) in Boston, an office to which he was frequently re-appointed. He was one of the three appointed in May 1660 to the office of Surveyor General of Arms. He served Boston as Deputy longer than any other citizen has done. His first wife's death was noted by Rev. John Eliot of Roxbury in telling of an epidemic of influenza in 1647 in which Mrs. Winthrop, the Governor's wife died. "Also a lusty strong woman of Boston Mrs Stodder; fondly eate greene peaches, wch set her to so vyolent a vomiting as yt it burst her intrals, as is thought, & so she dyed." Sewall's Diary, calls him at death "the ancientest shop-keeper in town" his will, dated 29 Dec 1684, proved 19 May 1687;

More About Anthony Stoddard. Occupation: shopkeeper.

Anthony Stoddard, Linen-Draper, was allowed to become a citizen, or townsman, of Boston, 26th august 1639. He was admitted to the Freeman's oath on May 13 May 1640.

Source: The History of New England, 1630-1649, Vol. II.

"Anthony STODDARD of Boston was the founder of an illustrious family. He married four times and had many children. His first wife was Mary, daughter of Emanuel DOWNING of Salem, niece of Governor WINTHROP, and sister of Sir George DOWNING. His second wife was Barbara, widow of Captain Joseph WELD of Roxbury, and a daughter of Nicholas CLAP. His third wife's first name was Christian: her last name is unknown. His fourth wife was Mary, widow of Major Thomas SAVAGE, and a daughter of the Rev. Zechariah SYMMES. Anthony was a man of great influence. He was a well known merchant, a Recorder of Boston, and for twenty-three years he served as Representative in the General Court. He died March 16, 1687. Many of his descendants graduated from Harvard and from Yale. his son Solomon, Harvard, 1662, was the first Librarian of Harvard College, and was later famous as a preacher at Northampton. Solomon was a grandfather of Jonathan EDWARDS [1703-1758, American philosopher, mystic, and Puritan theologian]. Arron BURR, Vice-President of the United States was one of his descendants. Many distinguished ministers and scholars have been produced by this family."

Anthony was pastor in Woodbury for 60 years, as well town lawyer, doctor and clerk of court. In his latter role he produced a large volume of records and documents available for viewing at Woodbury Town Hall.

Generation No. 6

6. SOLOMAN STODDARD was born September 26, 1643 in Boston, Massachusetts, and died February 11, 1728/29 in Northampton, Hampshire Co, MA. He married ESTHER WARHAM MATHER March 08, 1669/70 in North Hampton, Hampshire, Mass.. She was born December 08, 1644 in Windsor, CT, and died February 10, 1735/36 in Northampton, Massachusetts.

Notes for SOLOMAN STODDARD:

Solomon Stoddard was born in Boston, Massachusetts in September, 1643. He was one of fifteen sons born to Anthony Stoddard, a wealthy Boston merchant. Solomon's mother was Mary Downing, Anthony's second wife and a niece of Governor John Winthrop. Stoddard graduated with two degrees from Harvard in 1662. He later served as Harvard's first librarian. In 1667, because of struggles with his health, Stoddard traveled to Barbados to be the local chaplain to the Congregationalists. In 1669, Stoddard returned to Boston and planned to sail for England, but his plans were permanently altered when he was invited to preach at Northampton.

From Herringshaw's Encyclopedia of American Biography of the Nineteenth Century page 895:

STODDARD, SOLOMON, clergyman, author, was born in 1643 in Boston, Mass. He was a congregational clergyman, and pastor at Northampton, Mass., from 1669 until his death. He was the author of Appeal to the Learned; Guide to Christ; Safety in the Righteousness of Christ; and Doctrine of Instituted Churches Explained, a reply to Increase Mather's Order of the Gospel, and one which occasioned much exciting controversy. He died Feb. 11, 1729, in Northampton, Mass.

The life and struggles of Jonathan Edwards cannot be fully understood without a knowledge of the character and theology of his grandfather, Solomon Stoddard, who preceded Edwards in the Northampton pulpit. Though Edwards now stands alone in history, during his life he lived in the shadow of the great man who had gone before him. Solomon Stoddard was referred to as the "Pope" of the Connecticut Valley and was revered almost as a god in that area. It was when Edwards departed from Stoddard's idea of church membership and the sacraments that he was rejected and expelled from his congregation. Though Stoddard had died more than twenty years before, his ideas were still alive in the minds of the people of Northampton.

His home is located at 54 Prospect Street, Northampton, MA. It is a private residence and not open to the public. He pastored the Northampton Congregational Church prior to Jonathan Edwards.

The town of Northampton was a frontier outpost settled in 1654 for economic reasons rather than religious ones. There was no official church until 1661, when the citizens voluntarily decided to become a Puritan community. Eleazar Mather, brother of Increase Mather, was asked to become their minister. In 1664, the Half-Way Covenant was proposed, which allowed the children of non-church members to be baptized. Although Mather disagreed with the Half-Way Covenant, the church in Northampton was one of the first churches to adopt the proposal. When Mather died in 1669, Stoddard was selected as a candidate for the position partly because of his support of the Half-Way Covenant. Stoddard was asked to be the pastor in 1670. He promptly accepted, married Esther Warham Mather, the widow of Eleazar Mather, and settled in to the house of his predecessor. He took care of Esther's three children as if they were his own, and to those three Stoddard and Esther added twelve more. Stoddard was to remain at Northampton for the next sixty years until his death in 1729.

Stoddard was essentially Calvinistic in his theology. He held to the fundamental tenets of Reformed Christianity: "God's arbitrary dispensation of free grace and His command of worship." Although in his basic doctrine Stoddard remained committed to Puritan theology, he shocked the church with his liberal views on church membership, the sacraments, and church government.

With the Half-Way Covenant, baptism was made available to the children of non-covenant members. Generally, though, these children grew up without having an "experience" of grace. Thus, they joined their parents in not being eligible for Communion. When the majority of the town was refused the Table, Stoddard decided to change something. After much consideration, he went beyond the Half-Way Covenant by doing away with degrees of membership. Everyone now was in the category of a "state of education." This included anyone who "owned the covenant," whether they could relate an experience of grace or not. Stoddard did not require an experience of grace because he believed that something of that nature could not be judged by other humans. In his first treatise, published in 1687 and entitled The Safety of Appearing at the Day of Judgment in the Righteousness of Christ, Stoddard claimed that although there are some external signs of grace, the church cannot know for sure if someone has been converted. Only God can see into a man's soul. A church cannot expect someone to profess their faith and then have it inquired into to prove it true. In changing this standard, Stoddard believed that he was protecting the covenant of grace from men who would impose upon it their idea of the experience of grace.

Evangelism was of great importance to Stoddard. He cared deeply about those struggling spiritually. He longed to see everyone as a part of the church body, and he thought that those who had not yet experienced grace but were interested in religious things might receive their salvation if they were brought into the church. The irony of Stoddard's liberal changes was that the Puritans had originally broken with a church that admitted the unsaved. Within a century, the Puritan church had gone full circle.

Since everyone in the church was classified in the same category, Communion was open to everyone. Stoddard thus expanded the Half-Way Covenant by "admitting to the Lord's Supper those who were unable to give a personal 'narrative of grace'" as long as they were not guilty of any heresy or scandal. Stoddard defended his "open communion," as it came to be called, by claiming that the sacraments were a "converting ordinance." Communion was not simply a special privilege for church members; it was also a means God used to reach the unregenerate. It is thought that Stoddard himself received his experience of grace at the Lord's Table after several years as a minister. He was not a member of any church until he joined at Northampton in 1672, three years after he began his ministry there. The story claims that he was giving the Lord's Supper one Sunday when he was overcome with the sovereignty and grace of God. If this story is true, it would help to explain Stoddard's passion regarding open communion.

Stoddard also broke with Puritan tradition in the area of church government. Congregational church government in New England consisted of autonomous churches that settled debates within the church or by asking neighboring churches. Stoddard found this system quite ineffective, and he boldly departed from even the basic idea. The Puritan churches had been founded on the idea of the covenant. They believed that each church was a covenant of the people between themselves and God. In the Doctrine of Instituted Churches (1700), Stoddard declared that individual church covenants were unscriptural, and the church government structure was unfounded. Stoddard defined a church as "a society of saints joined together, according to the appointment of Christ for the constant carrying on of his public worship." He supported a Presbyterian-style of government, where the pastor was elected by the church body but then received almost ultimate power. The pastor was assisted by church elders, also elected by the body. Except for the electing of their leaders, the congregation had basically no power. Congregations were overseen by authoritative synods. These were comprised of both ministers and lay representatives. Together the synods would produce a national church. Stoddard's idea became quite popular in the Connecticut Valley and northern Massachusetts. He and other ministers formed the Hampshire Association, which disciplined churches of the Connecticut Valley, even though the group was never given a legal warrant. Stoddard ended up with great authority and power, both in his local congregation and in New England. This position led to his nickname, "Pope" of the Connecticut Valley.

Stoddard thought that there was generally a long preparation period before someone received salvation. In his mind, those who were interested in religious things were in the beginning stages of this preparation. The pastor's role in this development was to preach terror to the congregation. Stoddard was a very forceful preacher, who strongly spoke the realities of Hell and the judgment of God. He once wrote that ""the word is an Hammer, and we should use it to break the rocky hearts of men. Work of humiliation" was also necessary for someone to realize their complete need for Christ. This "work of humiliation" required that "men should try their best to save themselves, because only by having done so would they really understand that it wasn't sufficient. Once an unbeliever came to recognize his sin and need for Christ's salvation, a pastor was to encourage the unbeliever's soul and prepare it for grace. Stoddard felt vernced great success in Northampton. Five brief revivals (1679, 1683, 1696, 1712, and 1718) occurred during his ministry there. Due to the number of revivals, Northampton was nicknamed the most "enthusiastical" town in the colonies. Stoddard found great respect and reverence within his church. As the intellectual and moral leader, he was characterized as a great Father-figure or Patriarch, like Abraham, Isaac, and Jacob. He provided his people with "stern behavioral judgment and gentle emotional support." In Jonathan Edwards' later description the people admired him almost as a deity. Stoddard found great respect throughout New England, though many disagreed with his liberal views. He was invited each year to give the infamous election sermon in Boston on the day following Harvard's commencement. He preached the sermon each year until 1719 when Stoddard was too old to travel the distance. At his funeral, Reverend Doctor Benjamin Colman described him as "a Prophet and a Father not only to the neighboring churches of his own county, but also to those of the whole land." He also stated that there was "none more diligent and laborious in his studies; none more lively, fervent and unwearied in the Pulpit"

Such was the reputation of the man Jonathan Edwards succeeded in Northampton. As the congregation watched Stoddard get older, they prayed that God would bless Edwards as He had blessed his grandfather and that the torch would be passed from Stoddard to Edwards as from Elijah to Elisha. Edwards did faithfully adopt the ministry in Northampton, but he was slowly convinced that the bold stances of his grandfather on church membership and the sacraments were mistaken. He believed that the Puritan founders had been correct in desiring a pure church, where full membership and participation in the sacraments were kept closed to all but visible saints. He demanded a profession of faith and an experience of grace for Communion, doing away with the Half-Way Covenant. His official split with Stoddard came in 1749 in An Humble Inquiry. Although it was no easy decision for Edwards to break away from the man he considered his father-figure, the congregation considered it a direct attack on their Patriarch and an act of treason to the community. They felt like Edwards' last twenty years of ministry had been lived in hypocrisy and a pretended allegiance to his predecessor. In their extreme anger, the congregation removed him from the church within two years.

The turmoil and struggle of Edwards' last years at Northampton were directly related to his differences in theology from his grandfather, Solomon Stoddard. The legend and character of Stoddard continued to haunt Edwards even twenty years after Stoddard's death. Though history now praises the name of Jonathan Edwards, the people of his day reserved their reverence for his grandfather. When Edwards died, most papers only mentioned it in a sentence, but when Stoddard passed away, all of New England mourned. His eulogy, which was over a column long was published in the Boston News-Letter, saying that he was "too Eminent a Person to be suffer'd to slip into his Grave in silence." He should not continue to rest in silence, either, because a true study of Jonathan Edwards cannot find completion without him.

Another story about Solomon Stoddard:

Solomon Stoddard, minister in Northampton Massachusetts, is viewed as one of the most important ministers of the Eighteenth century. Stoddard's attempts to save New England from a "dying religion" did not go unnoticed. In fact, they created some of the biggest controversies in Eighteenth century New England. These controversies did not only affect his generation of ministers, but the results of these debates would also affect the next generation of ministers. Through his views on communion and the ministry, one regards the importance of Stoddard's reputation, personality, and political influence which may have attributed to the dismissal of his predecessor, Jonathan Edwards, in the next generation of Northampton ministry.

Solomon Stoddard grew up in a prominent family where his father, Anthony Stoddard, was a wealthy aristocrat, and his mother was the niece of John Winthrop. In 1662 Solomon graduated from Harvard college in Boston. From there he spent some time as a Chaplain in Barbados. Upon his return to America, Solomon felt the need to return to England; even amidst all the fighting there. However, as he prepared to depart for the homeland, he received the calling to Northampton Church. Solomon accepted the offer, and in 1670 he arrived in Northamptom where he would marry the recently widowed Esther Mather, and take over her husband's position in the pulpit. But, it was not until two years later that Solomon Stoddard would be assured of his conversion. Upon this assurance, Stoddard ordained himself in the Northapton Church.

In 1677 Solomon Stoddard assured himself of his conversion while administering the Lord's Supper. His sermon at the Table overwhelmed him with emotion as he caught a glimpse of Christ's presence, and His glorious love. Thus, because of his revelation, Stoddard felt that "the place where the soul was likely to receive spiritual light and understanding was at the Lord's Table" (Murray 79). Stoddard's communion controversy, later in life, reveals the importance of this revelation. After his ordination that same year, Stoddard remained in the pulpit for 55 years, where his ideas would not be easily understood, or excepted.

Solomon Stoddard's concepts of theology were not widely excepted either by fellow clergy or laymen, in New England. First, Stoddard felt that ministry was a key ordinance in bringing people to the Lord. Therefore, his main goal, as an evangelist, was converting the hearts of sinners. Solomon believed that the only source of salvation was God's Word and it was most effective when applied to powerful preaching. Furthermore, he felt that if a community continued to remain unconverted, then there must be one of two things happening: (1) the preacher himself was unconverted, or (2) the preacher needed to upgrade his sermons in order to reach the hearts of the unconverted. This, Solomon felt, called for a revision in church policy. Stoddard wanted to develop, what he called, the Instituted Church, in order to preserve purity among the ministers. Each individual church would be instructed through a national church, which would determine the proper qualifications for ministers. The redemption of the sinner's soul proved to be the evangelical purpose of this church. The idea gained no support from neither his congregation or others. Therefore one assumes that Stoddard's popularity and influence in New England stems from his personality, rather than his theological beliefs. Consequently, the other New England Ministers felt that Stoddard endangered the unity of New England's Way with his new ideas.

The second, and perhaps most important debate that Solomon Stoddard faced was the communion controversy. Because of his conversion experience, Solomon stressed the importance of an open communion, which would be used as a converting ordinance. So, in 1677 all members of the community who were instructed in Christian doctrine, made a public profession of faith in Christ, were living decent lives, although unregenerate, could participate in communion (Davies 159). Therefore, opening the door for an expansion of the halfway covenant by allowing baptism to unregenerate children. Stoddard justified these changes in Puritan tradition by explaining that the prevailing thought, regarding the church covenant, contained no biblical background for its tradition of allowing only regenerate members to partake of communion. Furthermore, Stoddard explains that no man can see the heart of another, only God can. God's unconditioned will allows equal rights for every man to be a member of the elect people who participate in communion. Therefore, no church covenant meant no distinction between sinners and saints, hence, everyone who fit his criteria could take communion. However, Stoddard's change in the Sacraments showed no great increase in the number of communicants.

Because of the lack of increase in communicants, Stoddard made two motions to the Northampton Church in 1690; (1) abolish the public profession of faith in front of the church, and (2) appoint the Lord's Supper as a converting ordinance. The first passed by a majority and as a result the population of Northampton doubled from 500 to 1000 in twenty years. Also, it brought an increase in the number of communicants from about 70 to nearly 400 (Murray 88). Though, the latter was not as successful and the motion was denied, the younger people in the church were behind it and they supported Stoddard in the vote. Consequently, these members would be those who oppose Jonathan Edwards' ideas later in the century. The elders of the church strongly disagreed with viewing the Lord's Supper as a converting ordinance. Therefore, these statistics show the significant factors, which may have attributed to the dismissal of Jonathan Edwards, and the influence that Stoddard made in the last few decades of his life.

Solomon Stoddard's radical thought, in a time of Puritan tradition, opposed all other thought in the early Eighteenth century. However, Stoddard's influence lived on to affect the next generation. The results of his movements, and his ministry, impact the Northampton church and develop changes in theological ideas for the congregation. Thus, when Jonathan Edwards steps into the pulpit, in 1725, and attempts to purify the church, back to the New England Way, the congregation dismisses him for opposing Solomon Stoddard's way. So, from his controversies, one concludes that Stoddard's personality, reputation, and political influence, attributed to the disunity of the New England Way and the change of theological thought in the generations to come.

His gravestone epitaph in the "Old Burying Ground" in Northampton:

Here is interned The Body of the Rev. Mr. Solomon Stoddard A M Sometime fellow of Harvard College, Pastor of ye Church in Northampton, N.E. for near 60 years, who departed this Life 11 February 1729 and in the 86 year of his age; A Man of God, an able Minister of the New Testament, singularly qualified for that sacred Office and faithful therein; A light to the Churches in general, a peculiar blessing to this; Eminent for the holiness of his life, as remarkable for his peace at death.

Generation No. 7

ANTHONY STODDARD was born August 09, 1678 in Northampton, Massachusetts, and died September 06, 1760 in Wethersfield, Hartford, Connecticut. He married (1) PRUDENCE WELLS. She was born 1682, and died April 16, 1715. He married (2) MARY SHERMAN January 03, 1715/16 in Woodbury, Litchfield, Connecticut. She was born March 01, 1667/68 in Woodbury, Litchfield, Connecticut, and died January 12, 1719/20 in Woodbury, Litchfield, Connecticut.

Notes for ANTHONY STODDARD:

Herringshaw's Encyclopedia of American Biography of the Nineteenth Century, page 895:

STODDARD, ANTHONY, clergyman, author, was born Aug. 9, 1678, in Northampton, Mass. He was minister at Woodbury, Conn., from 1702 till his death. He was clerk of probate forty years; was the lawyer and physician of his people, and one of the most extensive farmers in the town. He published an Election Sermon. He died Sept. 6, 1760, in Woodbury, Conn.

"There is a tombstone (one of the oldest in America) over his grave. It is noted in the Hale collection of Connecticut cemetery inscriptions."

Generation No. 8

ABIJAH STODDARD was born February 28, 1717/18 in Woodbury, Litchfield, Connecticut, and died May 06, 1776 in Crown Point, Essex Co, NY. He married EUNICE CURTIS April 04, 1739 in Woodbury, Litchfield, Connecticut. She was born May 20, 1720 in Woodbury, Litchfield, Connecticut.

Notes for ABIJAH STODDARD:

Honor Roll of the Town of Woodbury, Litchfield County Revolutionary Soldiers: Abijah Stoddard. Abijah died at the battle of Crown Point in the Revolutionary War.

Abijah STODDARD m. Eunice CURTIS 1 August 1739. They had a son Ichabod born 30 December 1750; and three daughters.

Generation No. 9

ICHABOD STODDARD was born December 30, 1750 in Woodbury, Litchfield, Connecticut, and died 1821 in Leeds, Ontario, Canada. He married MARY MITCHEL Abt. 1786 in Woodbury, Litchfield, Connecticut. She was born 1759 in Woodbury, Litchfield, Connecticut.

Notes for ICHABOD STODDARD:

Honor Roll of the Town of Woodbury, Litchfield County Revolutionary Soldiers: Ichabod Stoddard.

Ichabod was born in Woodbury, Litchfield County, Connecticut and died in Bastard Twnship, Leeds Ontario Canada. He married Mary MITCHELL (father Nathan) date unknown. They had 8 children (all born in Woodbury 1781-1800)

Generation No. 10

LYMAN STODDARD was born February 08, 1795 in Woodbury, Litchfield, Ct, and died December 12, 1854 in Farmington, Davis, Ut. He married RUTH WRIGHT February 04, 1846 in Nauvoo, Hancock Co. Ill. She was born October 13, 1805 in Earlington, Bennington County, and died May 14, 1846 in Glenwood, Mills, IA.

Notes for LYMAN STODDARD:

History of the Church, Vol.4, Ch.25, p.429:

Elder Lyman Stoddard, to go with Elisha H. Groves to Wisconsin.

Messenger and Advocate (Jan 1837) Oliver Cowdery ed. p.446:

Conference was opened by prayer by the President. By revelation of God and vote of the church, John Landers, Arnold Stevens, and Lyman Stoddard were ordained to the office of Elders.

Times and Seasons, Vol.4, p.335:

It was moved that Lyman Stoddard, and Juddson L. Stoddard go to Ligrange branch and labor.

Times and Seasons, Vol.5, p.504:

The following is a list of the names of the elders who are appointed to the several states, together with their appointments. Those who are numbered with the figures 1 and 2, will take the presidency of the several states to which they are appointed.

MARYLAND -

Jacob Hamblin & Lyman Stoddard

President B. Young then appeared and proceeded to select men from the high priest's quorum, to go abroad in all the congressional districts of the United States, to preside over the branches of the church, as follows:

Lyman Stoddard

Pursuant to previous appointment conference met in the afternoon and was called to order by Elder Wm. Burton; and Elder Lyman Stoddard chosen President, and Wm. Burton Clerk.

Met according to adjournment; opened by singing, and prayer by the president. The number of different quorums were then called for. High Priests, Lyman Stoddard, Seventies, Wm. Burton, G. Savage, and L.N. Kendall; seven elders, two priests, two teachers, and three deacons.

Conference then adjourned until the last Friday, Saturday, and Sunday in January next, at Oakland town, Oakland county, four miles north of Rochester.

LYMAN STODDARD, Pres't.

Official LDS Church Records of Lyman Stoddard:

Birth: Stoddard, Lyman - Date: February 8, 1795 - Place: Woodbury, Litchfield, CT.

Parents: Stoddard, Lyman - Father: Stoddard, Ichabod - Mother: Mitchell, Mary.

Death: Stoddard, Lyman - Date: December 12, 1854 - Place: Davis County, UT.

Marriage Information: Stoddard, Lyman - Spouse: Wright, Ruth

Children: Stoddard, Lyman

                Name:	                Birthdate:	                     Place:

1. Stoddard, Lyman Judson April 13, 1823 Bastard, Ontario, Leeds, CANADA

2. Stoddard, Mary 1825 Bastard, Ontario, Leeds, CANADA

3. Stoddard, Arelia 1827 Bastard, Ontario, Leeds, CANADA

4. Stoddard, Enoch 1829 Bastard, Ontario, Leeds, CANADA

Marriage Number 2, Stoddard, Lyman - Spouse: Truman, Maria

Marriage Number 3, Stoddard, Lyman - Spouse: Brandon, Abigail

Church Ordinance Data: Stoddard, Lyman - Baptism Date: October 23, 1851

Ordained High Priest

Temple Ordinance Data: Stoddard, Lyman - Baptism Date: November 30, 1967

Temple: Salt Lake City, Salt Lake, UT.

Endowment Date: December 18, 1845 - Temple: Nauvoo, Hancock, IL.

Sealed to Spouse - Date: February 4, 1846 - Temple: Nauvoo, Hancock, IL.

Sealed to Spouse - Date: April 27, 1848

Comments: Lyman Stoddard was a member of the Nauvoo 1st ward.

Generation No. 11

MARY JANE STODDARD was born July 27, 1825 in Bastard Township, Leeds, Ontario, Canada, and died May 19, 1888 in Ogden, Weber, Utah. She married (1) WILLIAM HENRY CLAWSON June 22, 1849. He died 1852 in California. She married (2) GEORGE SIMON DALTON 1852, son of SIMON and ANNA WAKEMAN. He was born September 07, 1828 in Wysox, Bradford Co. Pennsylvania, and died September 25, 1906 in Ogden, Weber, Utah.