The Kirk on Rutgers Farm

Few men have been in touch with so many public movements as Dr. Cuyler. He was the personal friend of statesmen, churchmen, professors, lecturers, teachers, philanthropists, diplomats, poets and presidents. And as was the minister so were the people of the Market Street church: forward in every movement for the betterment of mankind, the coming of the kingdom. Some of the best families of New York were connected there, and as fathers bought pews for the sons when they married it was a family church. These names are frequent: Duryee, Crosby, Mersereau, Brinkerhoff, Poillon, Zophar Mills, Ludlam, Suydam, Westervelt, Waydell, Chittenden, Bartlett, McKee, Purdy and a host of others.

Small wonder that from among men like these great institutions should come, that the Park Bank and the Nassau Bank should be founded by Market Street church men. The annual pew rents were $5,000, then a large sum.

Perhaps it was their very farsightedness that made the people of the church think of moving uptown. The "brownstone front" was drawing people northward, and Dr. Cuyler started a movement "to erect a new edifice on Murray Hill, and to retain the old building in Market Street as an auxiliary mission chapel." Subscriptions were secured, William E. Dodge heading the list. But the new site at Park Avenue and Thirty-fifth Street did not find favor, and many were opposed to the whole project, so when in 1860 the consistory was to vote the first payment, the whole enterprise failed by one vote.

Dr. Cuyler said he would thank the good old man who cast that vote—Meade was his name—if he ever met him in the other world. He resigned from Market Street church, his ministry ending April 7, 1860, and accepted a call from the little Lafayette Avenue Presbyterian Church in Brooklyn. His friend, Henry Ward Beecher, did not see how he could get a congregation there, but after many years of ever-increasing usefulness Mr. Beecher lived to say to Dr. Cuyler: "You are now in the center, and I am out on the circumference."

It was strange that a man of the forceful type of Cuyler should leave a church because it would not move away, and that thirty years later he should preach in it, rejoicing in its continuing prosperity. Strange, too, that Cuyler left the Dutch Church for the Presbyterian, and that the old building "changed its faith" in like manner.

Rev. Chauncey D. Murray was the next pastor of the Market Street church, the classis installing him March 10, 1861, and he was succeeded in 1863 by Rev. Jacob C. Dutcher. William B. Crosby, of beloved memory, came forward with very liberal contributions to sustain the church, but the depletion went on. In Mr. Murray's time another attempt to move uptown had failed.

In December, 1859, the courts had already given permission for a sale, but on condition that another church be built uptown with the proceeds. This having failed, under a revised order of the court the building was deeded to Hanson K. Corning in 1866, another congregation having meanwhile inaugurated services there.

The old consistory lived on till June 2, 1869, when it held its last meeting at the home of R. R. Crosby, in Twenty-second Street. A committee had secured the necessary legal modifications so that the temporalities could be disposed of. The distribution was as follows:

To St. Paul's Reformed church on Twenty-first Street, $15,000; $8,000 to the Prospect Hill Reformed church on Eighty-fifth Street, and about $18,000 to the Northwest Reformed church on Twenty-third Street. A $500 United States bond was given by William B. Crosby to the Sunday school of the Twenty-first Street church. The baptismal font was presented to St. Paul's church, the splendid communion service to the Prospect Hill church. All these churches have past out of existence. The organ was presented to the Church of the Sea and Land; "the property right in the Henry Rutgers tablet was given to R. R. Crosby; the McMurray tablet to Henry Rutgers McMurray. A vault in Twenty-second Street was given to the Prospect Hill church. The bell, now loaned to the Church of the Sea and Land, was given in a revisionary right to the consistory of the Collegiate church, in case it ever ceases to ring for a Protestant church." It still rings undisturbed, tho it has not in the memory of man swung on its wheel. Only recently has it been given back one of its earliest powers: it is to ring the alarum if all modern means fail. It was cast in Troy in 1847, and the committee (Crosby, Conover and Lyles) spent $365.14 for it. The congregation thought too much of it in 1848 to allow its use by Engine Company 42 for fire alarms. The books of the Market Street church were left to the Collegiate church and are now at New Brunswick.

All this having been done, the president of the consistory, Mahlon T. Hewitt, handed out the remaining letters of dismissal to D. W. Woodford, Robert R. Crosby, William Lain, Dr. Veranus Morse, John Van Flick, Henry Taylor and Albert I. Lyon, and made a formal closing address in which he offered "a sincere prayer that its old walls may still stand, and that it may continue to be the birthplace of souls into the kingdom of Christ." The prayer has been answered.

Thus ended the Protestant Reformed Dutch church in Market Street after just fifty years.

III

While the Market Street Reformed Church was fighting its last fight, a little congregation had come to life in the parlor of a sailor's boarding house. It was intended chiefly for "seamen and others," the "others" referring mostly to those who no longer sailed the seas. The first meeting was held June 7, 1864. Those were the days of sailing vessels; the New York of the thirties had been the ship building center of the world, especially from Pike Street up. At every pier sail boats were moored, coming from all over the world, and as they dismist their crews on arrival it left the men on shore unoccupied until their meager wages were gone, when they were crimped for another voyage. Low dance halls and worse were all along the river front and the sailor was their prey. The American Seamen's Friend Society sprang into being to improve the situation, and erected a fine building in Cherry Street, to give the men surroundings that were clean physically and spiritually. With the present federal laws for the protection of seamen the condition in the sixties can hardly be appreciated.

Where Fulton had built his first steamboat fifty years before huge yellow dry-docks now rose. Additional land had been gained so that Water, Front and South Streets grew out of the river. All along the river front sailing vessels pushed their bowsprits and gilded figureheads far over the streets almost into the windows of the sail-lofts that were numerous along South Street.

For these men then the Presbytery of New York on December 29, 1864, at 52 Market Street, organized the Presbyterian Church of the Sea and Land, with thirty-two members. Dr. Phillips, Rev. Rice and Rev. A. E. Campbell, and Elders A. B. Conger and A. B. Belknapp, were Presbytery's Committee, and John Simmons and John H. Cassidy were the first elders.

Rev. Alexander McGlashan was installed as pastor, February 2, 1865, serving for a little more than a year. Ill health was the reason for his leaving. He died in 1867. The deacons were Henry H. Smith and Henry Harrison; also Philip Halle, who served for only a short time.

On December 26, 1865, the following trustees were chosen: John H. Cassidy, John Simmons, Henry H. Smith, Henry Harrison, David Robb, John Neal, and Jas. McGlashan. At this time there were 74 members and the year's receipts were $2,372.67.

The Sunday school was organized January 1, 1865, 25 being present, soon growing to 80. It had a library of 400 volumes, costing $122.25. John H. Cassidy was superintendent and T. M. May secretary. Wm. McCracken was president of the Temperance Meeting and Joseph W. Cassidy president of the Band of Hope.

But the man that was most prominent at this time in the church's history is never mentioned in the official records.

Hanson K. Corning was a shipping merchant, who knew from his own business connections the helpless condition of seamen when in port.

He was born in 1810 in Hartford. The Cornings conducted a large South American import business, with offices at 74 South Street. Three generations were active in it.

Hanson K. Corning lived in Brazil for a few years, paying special attention to the rubber business and also acting as United States Consul.

On his return to the United States he became a member of the firm, and the business prospered greatly. Altho Mr. Corning in later life became an invalid, he went to his South Street office until 1860. Thereafter he gave his time completely to religious and philanthropic work.

When, in the early sixties, the decline of the Market Street church became evident, Mr. Corning conceived the idea of making it a sailors' church.

He entered into negotiations with the consistory and on May 1, 1866, he became owner of the property, paying $36,500 for it. The Church of the Sea and Land moved into the building about this time. The congregation occupied the premises rent free, and in October, 1868, the property was transferred to the Presbytery of New York, to insure greater permanence. Mr. Corning sold it for $25,000, which meant a gift of some $10,000 from him, the church itself giving about $1,500. James Lenox contributed $1,000.

The deed was a peculiar one, making the Church of the Sea and Land a third party, and giving it the right of occupancy as long as it was in ecclesiastical connection with the Presbytery, "or until in the judgment and by vote of three-fourths of the members present at any regular meeting of the Presbytery it shall be decided to be no longer expedient to continue or sustain religious services or missionary work in that church or locality."

It was also stated in the deed that all seats should be free, whereas in the Dutch church the pews were private property except that one-tenth of the pews were to "be free forever for the use of the poor and of strangers," and such pews were marked on the doors as free.

This is why the new church boldly painted "seats free" over the doorway.

Mr. Corning was a member of the Brick Presbyterian church, to which he gave considerable sums. He contributed liberally to many objects, but not indiscriminately, and the mission fields in Brazil, the American Bible Society and many other organizations were stronger for his munificence and wise counsel. Mr. Corning died April 22, 1878. A gift of Mr. Corning that the church still cherishes is its pulpit Bible.

Mr. Corning's interest in the church that practically was founded by him has never ceased, for after his death his daughter and son again became interested, and the third generation is still represented in the officers of the church and among its givers.

Rev. S. F. Farmer supplied the pulpit for a little while till John Lyle was installed June 25, 1867. Next January the session met almost continuously for the reception of members. The records show that in 1867 and 1868 133 members were received after examination and 80 by letter.

In November, 1868, Mr. Lyle was deposed by Presbytery. He died in 1881.

Edward Hopper came in 1868 and on June 29, 1869, he was installed as pastor.

Mr. Hopper was born on February 17, 1816, graduating from Union Seminary in 1842. He was pastor at Greenville, N. Y., eight years, at Sag Harbor, L. I., eleven years. After a short time at Plainfield, N. J., he accepted the call to New York. In 1871 Lafayette College conferred the degree of Doctor of Divinity on him.

Dr. Hopper wrote a number of poems that were publisht in three volumes. During his Sea and Land ministry he was brought in contact with seamen and this finds expression in his later works taking character from life on the sea. Many of his verses have found place in Christian hymnology, notably such a lyric as "Jesus, Savior, pilot me over life's tempestuous sea," with that sweet verse "as a mother stills her child Thou canst hush the ocean wild." Another hymn was "Wrecked and struggling in mid ocean, clinging to a broken spar."

During the Civil War Dr. Hopper had written some stirring verses, one on The Old Flag being especially noted.

He was of fine literary taste and culture, proud of his Knickerbocker ancestry. Physically as well as intellectually he was every inch a man, with his bright eye, fine face and, in later years, a snow-white beard. Even in his three score years and ten a decline was hardly perceptible until in the fall of 1887 the companion of his lifetime and partner of his literary pursuits was taken from him.

On April 22, 1888, his text was: "Watch, therefore, for ye know neither the day nor the hour wherein the Son of man cometh." Next day at noon his niece found him in his study chair, his pencil dropt from his lifeless hand. Before him was a poem: "Heaven."

He left to his nieces a rather large estate, consisting principally of railroad stocks, with legacies for home and foreign missions. His investments had been made on the advice of his friend, John Taylor Johnson, the railroad president, who presented to the church the communion service that was in use for over fifty years.

IV

In Dr. Hopper's time the work of the church for seamen reached its highest development, and that was due to Christian A. Borella. He was a missionary of the American Seamen's Friend Society for twenty-one years, stationed at the Sailors' Home in Cherry Street, and surely a man of God. Borella never came to church or prayer-meeting alone: he always had men in tow.

There was an upper room at the Sailors' Home that meant much to many men, and there Borella did a work that resulted in great acquisitions to the church. It is true that many "going down to the sea in ships" were never heard of again, and years afterwards nearly 400 names of seamen were at one time removed from the roll by the session. But again and again word came from all parts of the earth and in many languages from men that called the church blessed. It was only an exemplification of the wide scope of Sea and Land when a generation later one of its ministers chanced across one of these men in Western Australia.

A feature of the prayer-meeting in those days was the reading of these seamen's letters, giving account of themselves to Borella. They always stirred the man, who would add words of Christian admonition that lacked nothing in definiteness.

He was the right hand of Dr. Hopper, re-wrote records and generally made himself useful.

But in his olden days he became restless and as no mission board would take a man of sixty-four years he went, after Dr. Hopper's death, to Africa at his own expense. He soon attached himself to Bishop William Taylor and with his master's certificate ran the missionary boat Anne Taylor on the Congo.

Bishop Taylor says of his end: "One Sunday morning we walked together to a preaching service at Vivi top. Captain Borella was suddenly taken ill and on my return there Monday morning was very low with fever. On August 12, 1891, he fell asleep in Jesus, and we buried him under a huge baobab tree at Vivi top."

Physically he was stockily built, well knit and evidently a strong man, always neat, but exceedingly plain in dress. He was born in Southern Denmark, of Spanish ancestry. His modest fortune he had made in California in '49, and his conversion was under Father Taylor when Borella came under his influence in Boston. It was Father Taylor of whom Walt Whitman said that he was "the one essentially perfect orator" he had ever heard.

After several voyages Borella became "cold and a backslider," and an eye disease nearly blinded him. "The Lord cured my blindness, physical and spiritual, and I promist him then that I would serve him the rest of my life," and he did it with the virility and sternness of an Old Testament prophet.

Borella was succeeded by Captain William Dollar, a dear old saint, who was stationed at the Sailors' Home for twelve years.

The church's work in these earlier days was simple enough, prayer-meeting Thursdays, then Wednesdays, and temperance meeting under McClellan and Campbell on Friday. But on Sunday, besides the two long church services there was Sunday school, morning and afternoon, and young people's meeting preceding the evening service.

When the sailing vessels were still along South Street, meetings were held on ships as opportunity offered.

In 1882 the interior of the church was papered and painted by Elder B. A. Carlan at a cost of less than $1,000. New cushions, carpets, etc., brought the total up to $1,564.

The one annual event was the Sunday school excursion, when all went on board a barge, which was towed by a tug to a grove on the sound or on the Hudson. Dancing was tabooed, but a "melodeon" was carted to the dock and hymns were sung. The tickets were fifty cents for adults, but Sunday school children were free. Robert S. Taylor, veteran secretary, was chief ticket seller, not only on the dock that morning, but in Wall Street for weeks before. The president of the Temperance Society once or twice put in an excursion just ahead of that of the Sunday school, and there was dancing. But this was generally disapproved.

Miss Fanny Crosby often came to the Primary in those days and many of her hymns were first sung there. Mr. Blackwood, her attendant, married Miss Devlin, the teacher of the class.

In those days Market and Henry Streets had many two-story and attic houses and in almost every one of those about the church people lived who went there.

Teachers whose names stand out about this time were: Hans Norsk, James Brown, Thomas Miller, William Stevenson, Evan Price, James Smith, William Gibson, Robert Pierce, Dr. Theodore A. Vanduzee, Jesse Povey, Mrs. B. C. Lefler, Mrs. S. M. Nelson.

The excursions gave rise to a committee of young people who started to provide amusements other than dancing: swings, songs, and so on. There came also an "executive committee" that asked many questions, and Dr. Hopper, in a courteous and kindly way answered them in full: that was the first report made to the congregation. Till then the annual meeting had consisted of reading the names of the subscribers who had contributed by means of the monthly envelopes, and the amounts they gave.

But Charles J. Lemaire could not understand why this excursion amusement committee should not become a permanent organization with literary purposes. Thus began the Lylian Association that for twenty years was a mainstay of the church and in its days of dire necessity was a vital factor. From it came the young men that in later years were trustees, and it was the opening wedge that was to transform the whole church work.

When two of the young men came to the trustees for permission for a literary society to meet weekly, it was questioned whether anything but religious meetings might be held in the building. But after serious reflection the two were made personally responsible for good order, provided always meetings were opened and closed with prayer.

In a day when the young people had no outlet whatever for their active spirits the Lylian Association became a training school for the church. The debates of that day will never be forgotten, notably when the Lylians wrested the laurel wreath from the Goldeys at Clarendon Hall, and that other one, when Dr. Hopper suddenly appeared at a meeting and after an impromptu debate "showing every evidence of being well prepared," as he said, some consciences were ill at ease.

Then there was the Gossip's Journal, provoking endless parliamentary wrangles, and perhaps helping to develop later on an editor. Memorable were the Young People's Conventions of 1886 and 1887, and Lylians will never forget the patriot Kromm, Spoopendyke Shreve, the poet laureate and a dozen others. The Fourth of July picnics at Pamrapo and Nyack are happy memories for many.

Like the old Market Street stoop with its fancy iron posts and rails the Lylian Association has seen its day, but it amply justified its existence.

When one Monday evening Mr. Pinkham, the church treasurer, announced to the Lylians the sudden death of Dr. Hopper, there was consternation and adjournment.

Andrew Beattie, a theological student, had been called before this as co-pastor. He was installed as pastor May 29, 1888, having been persuaded to give up his intention of going to the foreign field. Mr. Beattie lived down town, and his bachelor apartments on East Broadway were a gathering place for the young men, many of whom were in his Sunday school class. He with others worked out the system of quarterly written examination and grading that since 1888 have been uninterruptedly in force in the Sunday school, long before other schools thought of such things.

The school was flourishing with many young people as officers and teachers, all the activities of the church being centered on its nursery. The records were systematized, and articles in the church papers printed on the system, electric bells were installed, fire drills were inaugurated, discipline was rigid, visiting by teachers and districts was carefully regulated, the library given attention. Mr. Beattie returned to his first love, resigning after eight months to go to the foreign mission field. After years of greatest usefulness in Canton, China, his health necessitated his return. Dr. Beattie is with his family in California, where he is in charge of a Presbyterian orphanage.

V

Reverend Alexander W. Sproull followed Mr. Beattie on January 5, 1890, serving for three years. He had been Synodical Missionary in Florida. After leaving Sea and Land he was incapacitated for further active service. He died December 13, 1912.

Another breach was made in the conservatism of the old church when one of the young trustees proposed to let the New York Kindergarten Association use the room rent free for a kindergarten, then new in the neighborhood. The older, wiser heads were gravely shaken at this remarkable innovation, but it came on March 31, 1892, and with it the beloved Anna E. Crawford as teacher. The fairy godmother who maintained it was Mrs. Francis G. Shaw, giving the kindergarten the name of her son, Robert Gould Shaw. It was a happy combination this, and the little boys became strong men in the memory of the young Colonel who gave his life at Fort Wagner at the head of the First Colored Regiment. They buried him disdainfully "with his niggers," but Robert Gould Shaw lived again in the lives of little boys trained to sacrifice at Sea and Land. Nor will the Colonel's sister be forgotten: Mrs. Charles Russell Lowell, who gave her young husband in the same cause and thereafter lived a life that merited William Rhinelander Stewart calling her "one of the most useful and remarkable women of the Nineteenth Century." Her spirit of service was renewed in the little girls of the Shaw Kindergarten. The beautiful bas relief by St. Gaudens on Boston Common is less of a memorial than the kindergarten in Henry Street.

Mrs. Shaw died December 29, 1902, having supported the kindergarten for eleven years.

Another departure was an open air meeting establisht by Mr. Sproull, gathering at the church door Sunday afternoons. First things are hard things.

But a storm was brewing. Uptown churches needed money, their pastors were influential in the denomination and it seemed to many good business to dispose of the Market Street church.

So, on March 13, 1893, Presbytery ordered the church sold, declaring, to comply with the Corning deed, that "missionary work in the church or in that locality was no longer expedient." The church pointed out that 29 of the 57 churches in New York Presbytery had received less members during the preceding year, 16 churches had fewer members, 14 churches raised less money, and that 6 churches made a worse showing than Sea and Land in every single item reported on. There were then only 4 Protestant churches for 60,000 people. The battle was on, and the bitterness of the Briggs trial had not yet subsided,—the same Briggs who as a young man belonged to Market Street church.

Mr. Sproull's small salary allowance was discontinued and he was forced to resign, July 1, 1893. Then came hard times, no friends, no minister, no funds. But when the tale of bricks was doubled Moses came.

It was in the shape of a legacy from Borella. That saint on his death in Africa had left his estate in America to the Church of the Sea and Land and the American Seamen's Friend Society jointly. If Borella had lived he could not have arranged it for a better time.

Meanwhile by an accident the press of the city gained the whole story from the church's viewpoint, and thereafter all the news reports were tinged favorably to the down-town church that insisted on living. There were illustrated articles on the church's history, caustic editorial comments, letters from correspondents, and everybody talked about the church. The ash barrels and the church doors had bills posted on them announcing that the Church of the Sea and Land would be sold at auction on April 19, 1893. The property, however, was withdrawn when the best offer was $15,000 short of what was expected. There was a lull.

In the spring of 1894 it became necessary to devise some means of helping the New York Presbyterian Church on 127th Street, which was buried by mortgages amounting to $118,000, about to be foreclosed. Sea and Land was to furnish part of this and a mortgage was suggested. The church trustees opposed this successfully, altho at first it was supposed their consent was not required. Without the knowledge of the church a sale was then again ordered January 18, 1895.

Preceding this, beginning October 1, 1894, the church had "affiliated" with the Madison Square Presbyterian church. As Presbytery had formally approved this the Madison Square church remonstrated vigorously thru Dr. Parkhurst, but feeling that Presbytery's action could not be relied on the Madison Square church withdrew at the expiration of its one year of affiliation.

Committees of prominent clergymen visited the church and were "warmly" welcomed. It was suggested that Sea and Land unite with other churches, but it is a singular fact that, as when the Reformed church disbanded, so now, not a single church is in existence that was then mentioned for a refuge. A case in point is the Allen Street Presbyterian church. They had sold their building near Grand Street and for a time worshipt in the Market Street church. But in spite of earnest solicitation they erected an unfortunate structure in an unfortunate location in Forsyth Street. After a short existence there they united with the Fourteenth Street church, and that church is no more!

Even the strong Madison Square church no longer preserves its identity.

Meanwhile work went on, at first in desultory fashion, two or three times the young men had to conduct services. But thru it all Dr. A. F. Schauffler, of the New York City Mission Society, was the church's consistent friend. His order to the city missionaries at the church to stay until the doors were shut was the one heartening feature of a time when the officers ordered the blue church flag raised and "no one from Sea and Land will ever take it down."

The Women's Branch always ably seconded these efforts under Mrs. Lucy S. Bainbridge and later Miss Edith N. White.

Instead of slowly dying out the work of the church gained momentum from day to day: Lodging house meetings, Sunday afternoon teas, free concerts, addresses by Gompers, McGlynn, Henry George, Parkhurst and others, sermons "against thugs in politics," and so on.

A permanent accomplishment of the nine months' intense régime of Alexander F. Irvine was the starting of The Sea and Land Monthly, the first number of which appeared in October, 1893. With characteristic impetuosity Mr. Irvine launched it, and it has been afloat for more than a quarter century.

The Monthly has been a great storehouse: not only did it give from month to month the happenings at the church, but it brought to later generations an appreciation of the goodly heritage of years that had gone before.

The vital events in the congregation's history were recorded, but so was the personal history of its people. The coming of little messengers to the homes, their baptism, their reception into the church, their marriage, their death. Then began another cycle like unto the first.

And the Monthly kept alive the interest of many a Sea and Lander who was adrift. It gave account of its stewardship to the friends of the church who supported its work. Few churches ever publish with such detail the annual reports as does Sea and Land.

Many are the kind words from near and far that have been said about the Sea and Land Monthly.

VI

But if the Madison Square church withdrew officially it left behind more than the old church ever expected. It was a young man who, in October, 1894, reported to the Sunday school superintendent as coming from Madison Square. He was John Hopkins Denison, a grandson of Mark Hopkins, of fine New England stock. He had come to New York to become Dr. Parkhurst's assistant when he was making war on Tammany. Those were the days of the City Vigilance League, when unsavory revelations were necessary to effect a change in city government. There was a meeting which crowded the old church to the second galleries when Dr. Parkhurst spoke. It was a noble battle and not without its dangers.

So when the Madison Square church went, Mr. Denison staid, and he was a prodigious worker. The quarters in the tower were enlarged for there were many visitors who bunked there.

Mr. Denison set out to prove the right of the church to existence and he did it. He did more: he brought no end of friends that remained to the church. The thought of Cuyler to establish a mission, of Parkhurst to affiliate the church with a stronger one, was developed under Denison into an organization amply supported by the whole church, working out by itself its own local problems. It was no longer a self-evident proposition that a church not able to support itself must go.

One of the early steps was the establishment of a church house at 52 Henry Street. Mr. Denison said: "It was not an institution—it was not even a settlement; it was simply a house where people lived. The time is gone by for men and women to come down as outsiders and pry into the homes of poverty and sin, and then return to their own life far away. One must live in a community, one must be a neighbor."

Mr. John Crosby Brown was the munificent friend who made the house possible, Miss Mae M. Brown being a deeply interested resident there. Mrs. Rockwell was in charge, then Miss Eleanor J. Crawford. It was the center for all social activities, tastefully fitted up, the ladies working at the church living on the upper floors. In the same house Sea and Land people had lived for many years: the Stevensons, the Boyces, Miss McGarry.

In 1906 the building was torn down and other arrangements had to be made. For a time apartments were occupied at 138 Henry Street and 51 Market Street.

The Fresh Air Work, too, was put on a permanent basis. Besides making the church the local station for the Tribune Fresh Air Fund, houses were rented at Rockaway for five years, later at Huntington, until in a more recent time Staten Island property was bought. Later years saw an extension of this work to Schenectady, where Dr. Bigelow of blessed memory headed it.

Under the auspices of William W. Seymour,—of course he was not mayor of Tacoma then,—the first boys' camp was establisht at North Hero, Vt., and is still a glorious memory. The girls were welcomed at Litchfield and Saybrook.

Not only did money flow in readily, but it was quite the thing for young ministers and theological students to spend a year, a summer or a winter at Sea and Land, and they did not study books: they worked on men and women at all hours. If some wretch got into trouble some one to whom he was assigned had not been vigilant enough. Before Hoover made a world reputation for himself, Denison studied food economics, and he proved it by having the group live on a minimum allowance. Then he preached on what was economical living.

The most prominent men spoke in the church: Dr. Paton from the New Hebrides; Dr. Grenfell from Labrador, Dr. Van Dyke and a hundred others.

University extension ideas were anticipated in courses of study, the men of the church were put to work writing independent Sunday school lessons, the teachers had pedagogical talks and studied Biblical masterpieces. The girls were taken to sing in Rutgers Square and it was not always safe to do it either. The Upper Room was establisht in Rutgers Street, then the Lighthouse in Water Street, a fine stereopticon was in frequent use. The Men's Club, under George M. Bailey, prospered like the green bay tree, drawing men of all classes. A design for a church flag was adopted. Sports were encouraged. Numerous clubs were organized, among them the Good Time Club, also the Penny Provident and the Helping Hand. Nursing was taken up; sewing and cooking classes, model flats and cottage meetings started. Magazine and newspaper articles commented on unusual sermons, such as the one on the balloons. Addresses at Northfield, Silver Bay and other places called attention to the church's work in ever-widening circles, Hamilton House came into being, but without organic connection with the church.

In short, Mr. Denison's compelling personality and enormous capacity for work put others to work, so that in the summer of 1895 9,546 persons were brought together in the old church in five weeks.

So men and women came and went, some of them wrote books and magazine articles about the work with more or less accuracy. Mr. Denison's own poems were more appreciated by those who knew.

The force of it all was irresistible, and so the last trace of opposition in Presbytery and elsewhere disappeared. On November 11, 1895, the sale of the property was called off, and $2,000 a year paid for three years. Ever since Presbyterians and others have been proud of the outpost the united church is maintaining at Market and Henry Streets. It is a happy memory that all of the men who in Presbytery supported sale resolutions became staunch friends of the church.

Mr. Denison was not ordained when first he came to Market Street, but this was done later at Williamstown in the College Chapel. On entering New York Presbytery his installation as regular pastor of the Church of the Sea and Land was effected March 23, 1899.

In 1894 Mrs. Shaw spent considerable money fixing up the lecture room and in 1896 a new roof was put on the church at an expense of $600.

Mr. Denison made a tour of the world, being absent from November, 1900, to October, 1901.

Among the men working under Mr. Denison was Horace Day, a young theological student who gave his life after a brief but intense period of work.

In Mr. Denison's time, too, falls the best work of Mrs. Eliza E. Rockwell. She was indefatigable, beloved of many, none too far gone to merit her attention, nothing too hard to do. She, too, laid down her life as a sacrifice. Even Mr. Denison's book, "Beside the Bowery," insufficiently tells the full measure of her devotion for the thirteen years she was at Sea and Land. Her last message to the trustees was: "I died in harness." It was on March 14, 1908.

One of the men of that day was Edward Dowling. As a tinker he wandered about distributing tracts, speaking the word in truth, and returning during the winter to be factotum in the tower. In that kindly old soul few guessed the old fighter in India. Did he really know the place where priceless treasures were hid beside an old idol?

One of the men in whom united the Sea and Land of the staid old ways and the boundless energy of later days was John Denham. He lived to see the day when the boy in the primary of the school of which he was superintendent for years sat beside him in the session. He was the living embodiment of that perennial spirit in the Church of Christ which ever adjusts itself to new conditions and never loses sight of its main object.

Mr. Denham's strong point was with the older people. It was characteristic to have him read his Bible, quietly take up his hat nearby and pay a visit.

When on February 4, 1910, John Denham went home to the Master whom he had served thru a long life the younger men first felt the burden of things: the senior elder was no more. He had held open the door of the church for many a one and they had entered in.