USA > New York > Kings County > Brooklyn > Old Sands Street Methodist Episcopal Church, of Brooklyn, N.Y. : an illustrated centennial record, historical and biographical > Part 3
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LXXIX. ALBERT H. WYATT.
Son of a Methodist Preacher-Sketch of William Wyatt -- Grandson of Reuben Reynolds- Birth-Conversion-First License to Preach-Chaplain in the Army-College Course . Conference Record-Two Deceased Wives-Third Marriage-Excellent Fruits-The Min- istry of Affliction. · 378-380
LXXX. GILBERT DE LA MATYR.
Son of an Aged Local Elder-Five Preachers in the Family-Early Conversion -- Conference Record -Army Chaplain -Drawn into Politics-Member of Congress-Eloquent Lecturer -Some Characteristics-His Two Wives Deceased. . 381-383
LXXXI. GEORGE F. KETTELL.
Patriotic and. Pious Ancestry-Native of Boston -Student in Germany-Apprentice in Con- necticut-A Brilliant and Attractive Lad-Old Methodist Meeting-House-Kettell's Con- version-Dr. Hunt's Account of it-Steady Progress-Marriage-Preacher's License --- Pastoral Record-Deserved Promotion-Loss of an Eye-United States Consul-Degree of D. D .- Sudden Death-Funeral-Impressive Services - Encomiums-" Christian Advo- cate"-Conference Memorial-Dr. Kettell's First Wife-His Widow. 384-383
LXXXII. THOMAS G. OSBORN.
Ancestry-Methodist Parents-Notable Gifts and Services-Methodism in Riverhead, L. I .- Birthplace of T. G. Osborn -- Franklin Academy-Wesleyan University-College Honors - A Law Student-Ministerial Record -- Great Success in Southampton, New York, and Other Places-Impaired Health-Personal Description-Mis. Osborn-Surviving Children -Three Wives in their Graves-Children Deceased. 389-393
LXXXIII. FREEMAN P. TOWER.
Genealogy-Birth-Student and Teacher -- Early Conversion -College Course-Ministerial Record -- Sinners Converted -Church-Building Enterprises in Connecticut, California and Oregon-Willamette University-Financial Agency- Success-E. O. Haven Professor- ship --- The Bishop's Funeral-Brief Portraiture of Mr. Tower-Mrs. Tower-Their Chil- dren. · 394-396
LXXXIV. GEORGE TAYLOR.
Native of England-Methodist Parentage-Childhood Piety -- Classical Instruction-The- ological School-Local Preacher in England -- His Church Home in New York -- Ministe- rial Appointments-Marriage -- Family-Brief Description -- General Conference Dele-
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Contents.
LXXXV.
ALBERT S. GRAVES.
Born of Methodist Parents-Converted in Youth-Was Graduated at Wesleyan University -- Ministerial Record-A Testimonial -- Conference Secretary-General Conference Delegate- Principal of a Seminary-Presiding Elder -- Personal Appearance-First Wife Deceased- Present Wife and Children. . 399
LXXXVI. LINDSAY PARKER.
Native of Dublin-Methodist Parents-Converted Young-Attended a Wesleyan Methodist School -- Dr. Robert Crook his Teacher -- Some Time in a Lawyer's Office -- Four Years in the Irish Conference -- Epitome of his Ministry in his Native Land and in America-Mar- riage-Pulpit Talent -- Social Qualities-An Episcopal Clergyman-Reason for Leaving the Methodist Episcopal Church. 400
LXXXVII. JOHN S. BRECKINRIDGE.
Son of a Methodist Minister -- A Noble Mother-Young Breckinridge's Conversion --. An In- teresting Story -- Thorough Preparation for his Chosen Life-Work -- God's Blessing on his Ministry-European Tour-Lectures-Sermon on " Eternal Punishment "-Patriotic Serv- ice-Published Articles-Personal Description-Wife and Children. 401-404
LXXXVIII. ICHABOD SIMMONS.
Native of Massachusetts-Father a Universalist-Mother not a Church Member-Conversion -- First License to Preach-Cabinet Maker-Student at Newbury, Concord, Northfield, and Middletown-Pastor at the Same Time-Ministerial Record-Singleness of Purpose-Bap- tism of the Spirit-European Tour-Successful and Beloved-Wife and Daugh- ters.
· 405-406
LXXXIX. LEWIS R. STREETER.
Closes the Succession to Date-Son of a Methodist Local Preacher-Native of England --- Of a Large Family-Converted at Nine Years of Age-Sent to School-A Local Preacher in England- Begins to linerate in Indiana -. A Course of Theological Study-Conference Record- Marriage-Highly Esteemed. 407
BOOK III. ALPHABETICAL AND BIOGRAPHICAL RECORD OF MEMBERS.
PRELIMINARY.
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408
ABBREVIATIONS.
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409
RECORD OF MEMBERS.
409-520
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INTRODUCTION.
Here is the carefully written story of Christian work in- augurated a hundred years ago in a quiet village, now grown to be the third city of the land. The aim and merits of the volume are so readily discerned, that it needs no introduc- tion, yet I am glad of an opportunity to declare that I feel myself strongly attracted by this and other efforts to pre- serve the record of the struggles and victories of the found . ers of Methodism. The author of the work deserves hearty thanks for his conscientious, careful and successful efforts to rescue from oblivion so many of the original materials out of which in due time the philosophy of Methodist his- tory must be constructed.
It cannot have escaped the notice of those who are even partially familiar with the best Christian writers of recent years, that their allusions to Methodism are for the most part, discriminative and kind. If the doctrines or the polity of the denomination are criticised, the spirit of the criticism is dignified and respectful. Since Thomas Chalmers pro- nounced the oft-repeated encomium, many pleasant things have been spoken concerning Methodism; but neither his "Christianity in Earnest," nor any other word which has fallen under my eye, seems so rich and so hearty as that which was spoken by Alexander Vinet, the Swiss divine who has been styled the Pascal of the Reformed Church. "Meth- odism," he says, "the object of our earnest respect, is only Christianity trying to be consistent. Here, after all, lies its glory and its crown." We surely must not accept this trib-
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Introduction.
ute in the spirit of self-complacency and pride, or we shall prove that it was unmerited; but, on the other hand, we should be untrue to the God of our fathers, if, when thought- ful men of other branches of the Church of Christ find so much to attract them in Methodist doctrines and usages, we should hold these doctrines and usages with indifference, or even with formal affection. It has been asked whether the period has not been reached when positive modifications should be made in our denominational polity. The ques- tion is very broad, and of great moment, and it deserves. careful consideration. It will be well for us to move prayerfully, seeking light not only from the most discreet and experienced men of our own communion, but also from thoughtful minds of other branches of the Church. Before we abandon or materially modify our own methods, we should ascertain the recognized wants of other denomi- nations. These convictions have been most impressively awakened of late by some fervid paragraphs I have met in the writings of Dale of Birmingham, the gifted successor of John Angell James; in which, without mentioning, and probably without a thought of Methodism, he waxes ear- nest in his advocacy of measures which are thoroughly Methodistic. In an address on "The Communion of Saints," delivered before the Congregational Union of England and Wales, he says: "I ask you to consider whether in addition to our present services it would not be well to institute ser- vices of altogether a different type, in which a free inter- change of religious thought might be encouraged. We know too little of the perplexities and troubles by which the souls of our brethren are saddened; the perplexities might be re- lieved, and the troubles lightened, if they had opportunity to speak of them frankly. The discoveries of God's love which are made to the individual Christian, are not all intended merely to perfect the peace and confirm the strength of the
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Introduction.
soul that receives them; they belong, not to the individual merely, but to the Church. We shall never fulfill God's idea of our relationship to each other, until every man that enters the Church feels that he has come into the 'household of faith'-a household in which no heart need suffer alone, and in which the joy of one member is the joy of all." This celebrated divine, in speaking thus, proves clearly that he is looking for a Methodist class meeting. It is equally clear that he approves of a lay ministry, since we hear him de- clare in an address on "The Holy Spirit in relation to the Ministry, the Worship and the Work of the Church:" "I long to see a great army of preachers rising up among the people themselves-preachers who shall be familiar, as the wealthy cannot be, with their sorrows, their hardships, their pleas- ures, the passions by which they are stirred, the hopes by which they are animated, their skepticism and their faith; and who shall speak to them, in their own tongue, of the in- finite love of God, revealed to mankind through Christ Jesus our Lord. And what reason can be alleged why Christian merchants, manufacturers, professional men and tradesmen are not more frequently called to the pastorate? * It is one of the evil traditions which we have received from eccle- siastical communities founded on principles which are alto- gether different from our own, that no man can become a minister, and yet abide in the same calling in which he was called."
Such sentiments from such a source, I submit are worthy of our most careful consideration. At a time when some among us are speaking of the "class meeting" and of the "local ministry" in terms of indifference, if not of dispar- agement, we find one of the most profound, sagacious and polished men of our times, declaring that the Independent Churches of Great Britain are in pressing need of the help which only the most informal social service and the lay min-
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Introduction.
istry can supply. The Methodist Episcopal Church ap- proaches the close of its first century. While devoutly thankful for the triumphs of the past, may we have grace to cherish, in all coming time, the usages which have been so largely instrumental in making our fathers joyous and strong.
The honored and devout worthies of "Old Sands Street" who have passed away, have left us a priceless legacy. They were an honored part of a great multitude who revered the perfections of the infinite God, and were grateful for His numberless mercies; who repented of sin after a godly way, and trusted in Christ like little children; and whose emo- tions of reverence, and gratitude, and penitence and trust found expression in fervent prayers, and in heart-felt songs of contrition or of gladness. If our second century shall prove as it ought, to be better than the first, it will be be- cause nothing artificial or perfunctory shall be allowed to displace the simple service of song, the informal prayers, . the direct and searching appeals to the conscience, and the patient efforts to win souls, which have characterized the genuine followers of Wesley always and everywhere. Above all may we in our day cherish, as our fathers cherish- ed, the unwavering conviction that the Infinite Father is so near to us, one by one, that each for the asking, may have grace to take up the jubilant cry of the Psalmist, "The Lord liveth, and blessed be my Rock."
ALBERT S. HUNT.
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BOOK I HISTORICAL RECORD.
CHAPTER I.
A RECORD OF TEN YEARS; 1787-1796.
HE "Mother Church" of Brooklyn Methodism out- ranks in age all other ecclesiastical organizations save two, in "The City of Churches." As early as 1768, Capt. Thomas Webb preached in Brooklyn,' which was then a rural hamlet, less populous than Jamaica or New- town, where he likewise preached, and laid the foundations of Methodism on Long Island. There were people in Brooklyn who occasionally heard Thomas Webb in the sail-loft in New York," and it was probably in the house of some friend by whom he had been invited, that he held forth the word of life in this suburban neighborhood. In the frontispiece of this work, he is represented as he appeared when preaching, and in fancy we may very easily group about him his little Brooklyn congregation.
There is no history or tradition of other Methodist preach- ers in Brooklyn until after the Revolution. In two or three other places on Long Island, where Methodism had taken root, it barely survived the demoralizing effect of the war, and the number of members on the island, reported in 1784, was only twenty-four.
Rev. Woolman Hickson, while stationed in New York, came over to Brooklyn, and preached in the open air, upon a table, in New-street, afterward named Sands-street, near
1 Methodist Quarterly Review, 1831, p. 260.
2 Stiles' History of Brooklyn, vol. iii, p. 700.
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Old Sands Street Church.
the site of the present Sands-street Church. A motley group appears in the picture, such as would naturally assemble in a rural neighborhood for an out-door service conducted by an old-time Methodist preacher. The antique dress, the low- roofed houses, the old scow ferry-boat, and the unoccupied hills of Manhattan Island remind us strongly of a hundred years ago.
The result of Woolman Hickson's holy raid beyond the outposts of his station in New York comprises the theme of this book, and doubtless furnished a theme for celestial an- thems. The effect of his preaching was such as to make him , welcome to return; for, upon his offering to visit the neigh- hood again if a place could be found for a meeting, a friend named Peter Cannon proposed to open his cooper-shop near the ferry, and make it as comfortable as possible for the con- gregation. The best authorities3 say that soon after this time Woolman Hickson formed a class, the first organized in Brooklyn. These events transpired in 1787, and from that time we trace the history of Brooklyn Methodism.‘
3 Noah Levings in Meth. Quar. Rev .. 1831, p. 260. Wakeley and Stevens follow him.
4 In regard to this date discordant statements have been made, whereby some confusion has arisen. In 1831, on the authority of the then "living remnant of the first class," the Rev. Dr. Noah Levings wrote: "This class must have been formed about the year 1785 or 1786," -- Meth, Quarterly, 1831, p. 260. Stiles, following him, gives the same dates in his History of Brooklyn. The Rev. J. L. Gilder, in an article in The Christian Advocate, Feb. 29, 1SS2, shows from the record of appointments in the Conference Minutes, that Mr. Hick- son's fields of labor 1782-1786 were far distant from Brooklyn, and forthwith arrives at the following conclusion; "If the first class was formed in 1785 or 1786, then it could not have been formed by Woolman Hickson. . . . If Wool- man Hickson, as is claimed and conceded, organized the first class, the origin of Methodism in Brooklyn dates back as far as 1781 or the early part of 1782."
A communication by the present writer appeared in the same paper, March 19, proving from the early trustees' record of the John-street church in New Vork-the "old book" quoted by Wakeley in Lost Chapters, p. 315-that Hickson was pastor in New York in 1787, and reference was made to Wakeley and Stevens to confirm the statement that during that year he formed a class in Brooklyn. In a later article this statement of the historians was summarily set aside by Mr. Gilder as "obviously a non sequitur and wholly inferential," not- withstanding the foregoing testimony by Dr. Levings, taken from the lips of the earliest members, that the class was formed "about 1786" and notwithstand- ing the unquestioned fact that Hickson was stationed within a mile of Brook- lyn in 1787, while he is not known to have been within scores of miles of that place at any other time. Wakeley and Stevens decided upon evidence quite con- clusive, that Hickson organized the class in 1787; their critic decides without evidence, that before Mr. Hickson began his ministry in Maryland, that is, pre- vious to 1782, he must have been in Brooklyn and established Methodism there.
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Historical Record.
Thomas Foster was presiding elder in this region that year. John Dickins was colleague of Woolman Hickson in New York, and doubtless rejoiced with him in the addition of this little Brooklyn company to their pastoral charge. The Memoir of Garrettson informs us that he came from the South, and labored a few months in New York previous to the Conference of 1788, during which time he must have been considered one of the pastors of this society. Henry Willis was appointed elder in 1788. The New York preacher having charge of Brooklyn, was John Dickins. Dr. Levings says, "Brooklyn continued to be visited occasionally by the preachers stationed in New York, and by the local preachers residing there." At first this place was unquestionably an outpost of New York station.
In 1789, F. Garrettson and T. Morrell were assigned to the eldership in the New York District. Robert Cloud, John Merrick and Wm. Phebus were the New York preachers. At the same time Phoebus was in charge of Long Island cir- cuit with John Lee, junior colleague. Lee's Journal proves (see note 4) that during the part of the year covered by his
He bases his belief that Hickson would not be likely to form a class in Brooklyn in 1787, on the fact that "he was in impaired health." But ill health could not quench the zeal of such an evangelist. He died in the harness.
Mr. Gilder assumes that because of its geographical location, Brooklyn must have belonged to the Long Island charge from the beginning, and asks, "What call had Woolman Hickson within the bounds of another circuit?" Dr. Lev- ings furnishes the following reply: "From this time [ about 1786, ] Brooklyn con- tinted to be visited occasionally by the preachers stationed in New York, and by the local preachers residing there. At this time also, the whole of Long Island was but one circuit, and but one preacher was appointed to.it. At what particular time Brooklyn became one of the regular appointments on this circuit we cannot say."
The "Life of John Lee" contains a full account of his labors as the colleague of Wm. Phoebus on L. I. circuit in 1789, and we trace him from Comac to Searingtown, Rockaway, Newtown, and many other places, but search in vain for the slightest mention of Brooklyn. The reason is that Brooklyn was eared for by New York city preachers. Aaron Hunt's MS. Journal states that in the Conference year 1790 he preached regularly in private houses in Brooklyn, as one of the Long Island circuit preachers. Previous to that date there is no evidence that Brooklyn was supplied by Long Island pastors. Hence the sup- posed unknown date of its first becoming a part of L. I. circuit is 1790. This little society was remote from all others on Long Island, Newtown being the nearest, while it was easy of access to the New York preachers, and for two years or more they seem to have had charge of Methodism here. This arrange- ment was so natural and convenient that some years later (1794) Brooklyn was taken from Long Island circuit, and attached to New York. From the fore- going facts we do not hesitate to name 1787 as the date when Methodism in Brooklyn took organic form.
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Old Sands Street Church.
term, Brooklyn was not connected with Long Island circuit, hence we infer that this year also, the pastors of the Brook- lyn society were the preachers stationed in New York. J. B. Matthias had joined the John-street Church, and, by permission of the preachers, was already on the wing, going about and holding meetings. His memoir says he visited Brooklyn, and quotes his own words: "Many a happy time have I had with that small society."
In 1790 Brooklyn was taken into Long Island circuit. David Kendall stands on the Minutes as the preacher for Long Island, but it appears that Wm. Phebus, though ap- pointed to New Rochelle, came to the Long Island circuit, and, Kendall being sick, he was reinforced by a young local preacher, Aaron Hunt, appointed to travel as a supply. The presiding elder was Jacob Brush, who seems to have taken the place of Thomas Morrell appointed to that post.8 Aaron Hunt writes concerning this field in the conference year 1790: "This circuit extended from Brooklyn, (where we had a small class and preached in a private house), over ev- ery considerable part of the island.""
In 1791 Benjamin Abbott joined Wm. Phœbus on the Long Island circuit , and began his year's work in the little hamlet of Brooklyn. He writes:
I received my appointment to Long Island, and accordingly took my station. The next day I preached to a small congregation with life and power. The Lord attended the word with success. Some young ladies were cut to the heart, and one gentleman cried out for mercy, and before meeting ended he found peace and joined the society. Next day I went to Newtown.1
It is manifest that Brooklyn is here meant though not named, because there were at that time only the Newtown and Brooklyn societies on this end of the island. He says further:
I then returned and went to the place where I began my circuit. Here, while I rode this time round the circuit, four or five were added. Next day I went to Newtown. 6
These few incidents, with the appointments in the Confer- ence Minutes, furnish all the information we have concern- ing the labors of Methodist preachers in Brooklyn during seven years beginning with the date of the apostolic preach-
5 Compare Conf. Min., 1790, and Stevens' Memorials of Methodism, p. 120.
6 Unpublished Journals. " Life of Abbott, p. 179. & Ibid., p. 184.
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Historical Record.
ing by Woolman Hickson in the cooper-shop and in the street. So quickly do the waves of time wash away the foot- prints of men! But we know who the preachers were, and it is enough to know that their faithful words and deeds are recorded in God's book.
Long Island circuit continued to be manned by two preach- ers, and Brooklyn remained an appointment on its western boundary until the conference of 1794. During this time those carnest servants of God, Jacob Brush, John Ragan, James Boyd, Joseph Totten and George Strebeck, opened the word of life to the little companies of Methodist wor- shippers assembled in such places as they could find before the church was built. Totten and Strebeck labored alter- nately a month in Brooklyn and a month in other parts of the island. By this arrangement they were enabled to sup- ply Brooklyn constantly with preaching and other pastor- al attentions.º
In the absence of any known source of information, it is impossible to record the name of any person as having cer- tainly been a member of this church previous to 1793. At that time John Garrison joined the only Methodist class in Brooklyn, and Nicholas Snethen was his class-leader.10 Wakeley's statement, repeated by Stevens, that Nicholas Snethen was appointed class-leader by Woolman Hickson is an error, because Mr. Hickson died in 1788, and Mr. Snethen first professed faith among the Episcopalians in 1789, and joined the Methodists in 1791.11
The church was incorporated in 1794 under the title, "First Methodist Episcopal Church in the town of Brooklyn, Kings County, Nassau Island."12
At a meeting held May 19 of that year, at the house of Pe- ter Cannon, the following persons were elected the first board of trustees-John Garrison, Thomas VanPelt, Burdett Stryker, Stephen Hendrickson, Richard Everit and Isaac
9 Levings in Meth. Quar. Review, 1831, p. 260. 10 Ibid., p. 261.
11 Compare Sprague's Annals, Wakeley's Lost Chapters, p. 312, Stevens' His- tory M. E. Church, vol. ii, p. 110, and vol. iii, p. 260. See sketch of Snethen in Book III.
12 The act of 1693, changing the name of Long Island to Nassau Island, it is said, has never been repealed, but has become obsolete by disuse. Stiles' Hist. of Brooklyn, vol. i, p. 205.
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Old Sands Street Church.
Moser. They purchased from Joshua and Comfort Sands a lot fronting on New (afterward Sands) Street. and com- menced the erection of a house of worship.13 The cor- ner stone was laid ly the Rev. Wm. Phobus, at that time stationed in Brooklyn as a supernumerary; and a sermon was subsequently preached on the foundation by the Rev. David Buck, a young man about entering upon his itinerant labors-from Isa. XXVIII, 16; "Behold I lay in Zion for a foundation a stone," etc.
The Rev. Joseph Totten of Long Island circuit preached on the occasion of the dedicatory service, Sunday, June 1, 1794, taking his text in Exodus xx, 24: "In all places where - I record my name," etc.
On a Sunday morning in the following October, Bishop Asbury preached here; and again in 1796, he writes:
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I went over to Brooklyn where we have a small society. I had very few hearers except those who came from the city. I administered the sacrament and we had some life. We then returned to the city, where I preached to about 1,600 people, some of whom were wicked and wild enough. . . . O when will the Lord appear as in ancient times?14
The old church books contain records of Bishop Asbury's visits.
The first pastors after the church was built were Ezekiel Cooper and Lawrence M'Combs of "New York and Brook- lyn" charge, with Wm. Phabus, Jacob Brush andDavid Ken- dall, supernumerary preachers.
In 1795, George Roberts was presiding elder, and Brook- lyn became for the first time, a separate station, Joseph Tot- ten, pastor. He left thirty-nine members at the close of the year, having found thirty-five at the beginning.
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