A consecrated life; or, The biography of John Sheridan

Preface

^TTy^HEN I first thought of writing about the life * * and labors of my brother John, my chief aim was to enable his many friends and admirers to learn something about the instrumentalities used of God in fitting him for a sphere of extensive usefulness. In addition to this, I desired to do what I could toward preserving his memory for the sake of our family, with the hope that generations yet to come might be influenced by the kDowledge that their family had produced a man of rare Christian worth. Some of "his closest friends have urged me to write with " a larger constituency in view,' 5 and speak mainly of the unique City Missionary who blazed his own way, and who met with great success. The friend at whose home he made one of his last social calls, Churchill H. Cutting, Esq , had the goodness to call on me when he was passing through Toledo in September, 1897. During the delightful time that we -were together, he urged me strongly to prepare such a work. The opinion of one whose ability and intelligence are undoubted was not to be passed over lightly, more especially as it is also the opinion of other persons of decided intelligence. In attempting to comply with the wishes of such friends I am well

6 PREFACE.

aware that the task is a difficult one. Religious biographies but rarely have a wide circulation ; in many instances they are disappointing, Doubtless this arises in a large measure from the fact that it is utterly impossible to reproduce any man who has ceased from his labors as he appeared to those among whom he mingled in the days of his activity. My nephew, William H. Sheridan, speaking of his father's likeness, says : " No photograph could do justice to father, as it was the kindly expression that lighted up his face, an expression that cannot be reproduced." And if this is true with regard to his personal appearance, how much more difficult must it be to give a just presentation of his life and work? The Marquess of Dufferin says in his introduction to the " Life of the Right Honorable Richard Rrinsley Sheridan," by Mr. W. Fraser Rae, — a most admirable work, highly commended by his Lordship: " One is tempted to wonder whether, even in the most favorable circumstances, any human being can be really resuscitated, and a fair presentation given of the component parts of his nature, of the workings of his mind, and of the successive acts by which they were followed. Even in art, what a confusion of identity exists in the portraiture of the same individual by different hands ! No one can tell what Mary Queen of Scots was like, and the portraits of Napoleon before he became famous convey the idea of a very different face from that preserved in his later likenesses. How much more difficult becomes the task when we are dealing with the subtler lineaments of the soul, the spirit,

PEEFACE. 7

the moral and the intellectual character! " His Lordship's words are words of wisdom. The task of the biographer is indeed a difficult one ; but in this unpretentious book I do not attempt the impossible ; I simply aim to give some glimpses of a thoroughly consecrated life.

The u unique" City Missionary was " made," so to speak, in an Irish hamlet, insigificant in appearance, yet the home of many who were recognized as men and women of intelligence. Environment has, therefore, a prominent place in this work. The home of his boyhood, in many respects, was unique, and his father's influence over him was very great. Without giving prominence to that influence, and to the influence of his early home, it would be impossible to account for the unique City Missionary. He lacked three months of being thirty-one years of age when he came to this country, yet he had already been the means in the hands of God of doing a great work. That work is duly noticed, as are the noble men and women associated with him in Christian effort. If my readers would know how it was that the South Brooklyn City Missionary became a man of power among all classes, they would do well to read carefully what is said about his life and work in his native land.

The Appendix is given for the information of his kindred, and those who bear his name. And yet the general reader can see there that many of John Sheridan's best traits came to him as an inheritance ; that inheritance, environment, his father'-s influence, and above all, the influence of the Bible over him, and

8 PREFACE.

. the grace of God which in him " was exceedingly abundant with faith and love," will account for much in his most useful life.

In Ireland the old language is usually called Irish, but with many in this country " Irish " means English spoken with an Irish brogue. I therefore speak of it as Gaelic, which, indeed, is the proper name for the ancient language of Ireland, Scotland, and the Isle of Man.

William Sheridan.

Toledo, Ohio, June, 1898.

Contents

Page Preface - - - 5

Chapter I

Why should his biography be written ? His birth and parentage. His early love for a seafaring life. His love for the Bible. The village in which he was brought up-- ---.■- - " - - -11

Chapter II

Early religious experience. Influence of the home. His

father's decided Christian character 23

CHAPTEK III.

Manifestations of the new life. His interview with the Parish Priest. Heading the Gselic Bible in Roman Catholic homes. Employed by the Irish Society. Is sent to West Connaught. Goes to Tourmakady. The noble Plunket family 45

CHAPTEB IV.

Successful at Tourmakady. The Eev. Alex. E. C. Dallas, Eev. John O'Callaghan, Eev. H. Townsend. Correspondence of the then future Archbishop of Dublin. Letters written by other members of the Plunket family. The elevating nature of Missions in the south and w T est of Ireland 57

10 CONTENTS.

CHAPTER V.

Page

Comes to America. Interview with Doctor Tyng. Doctor Osgood and Flushing. Goes to Brooklyn. His influence among all classes. Extensive usefulness. Letter of Eev. William Hyde. Letter of T. Edwin Brown, D. D. A son of thunder, yet an apostle of love 73

CHAPTER VI.

Items of interest. His tact. His knowledge of languages. His advantages. Implicit faith in the protection of the Almighty 96

CHAPTER VII.

E. E. L. Taylor, D.D. The Hoag family. His marriage.

Family affairs Ill

CHAPTER VIII.

New friendships formed and the old retained. Visits to Bath, N. Y. Is useful to the last. Letter of Alfred H. Porter, Esq. Letters of Doctor Osgood. Letter of Doctor Weston. Notices of the Eeligious Press. Thoughts on his funeral 127

CHAPTER IX.

Addresses made, and letters read at his funeral. A loving tribute prepared by a committee of the Strong Place Church. Memorial notice in Minutes of Long Island Baptist Association 152

Appendix

The Sheridans of Sligo and Brefney. The Banshee. The brilliant family of the name. Lament of the Irish Emigrant ... 178

CHAPTER I.

BIRTH AND PARENTAGE.

WHY should the biography of John Sheridan be written ? The fact that he was a good man, in itself, is not enough to warrant anyone to write a sketch of his life. If the biographies of all good men and women were written, we might use the words of the Apostle John and say : " the world itself could not contain all the books that should be written." If I should say that he was no ordinary Christian, the assertion might be set down to the partiality of a brother. Instead, then, of giving my own opinion, I will quote from others. On the seventh day of February, 1897, his pastor, the Eev. Frank P. Stoddard, preached a sermon " In Memory of the Eev, John Sheridan/'' at the Strong Place Baptist Church, where he was known and loved by all, both youngand old. The text was Philippians 1: 21: "For me to live is Christ, and to die is gain." Mr. Stoddard said : —

" Within the range of my personal knowledge, there is no man of whom I could use these words more truthfully than of our beloved brother Sheridan. Truly for him to live was Christ and to die was gain. Without any fear of contradiction from those who knew him best, we assert that the world has lost one of its great men in the death of John Sheridan. True, his memory will not be preserved on massive shaft of granite standing beside the way where wealth, and pomp, and worldly glory pass ; nor will his familiar form, cast in everlasting bronze, be seen on the public square ; and the student of coming generations may search in vain to find one page of history devoted to the record of his noble life. And yet, no braver hero ever fell in shock of battle, or fought amid the clash of arms. No truer man has held a place of trust, or wrought in legislative halls, or lifted voice in the defence of truth, and righteousness, and suffering humanity. No purer and more Christ-like man has ever stood in the pulpit, or sat in the pew, or blessed the community, or adorned the home."

A man of whom all this could be said truthfully, was no ordinary man, and Pastor Stoddard's congregation was in full sympathy with every word that he uttered in praise of him whom they all delighted to honor.

The report of his funeral that appeared in the Brooklyn edition of the New York Tribune of January 21, 1897, also gives evidence in the same direction :

" The congregation that assembled last night at the Strong Place Baptist Church to attend the funeral of Rev. John Sheridan was not only large, but remarkable in this that it represented every condition in life. There was something strangely impressive in the character of the assemblage that defied the storm to come forth from all parts of the city simply to do honor to a faithful missionary. In another respect it was not an ordinary gathering. The deep, heart felt grief which the people of the water-front felt, could not be controlled. Everywhere were Been poorly dressed women, and even men down whose faces the tears were coursing, and whenever there was a reference by one of the speakers to Mr. Sheridan's work among them, there was an outburst of sighs and sobs, while many of the women simply broke down, and, holding their handkerchiefs to their overflowing eyes wept silently. At one point in Dr. Hoyt's remarks several women, unable to bear the strain, arose and walked out of the church with their handkerchiefs held to their eyes."

It was one of the stormiest nights of the season, yet the large house was filled to its utmost capacity, and hundreds were compelled to turn regretfully away. It is the opinion of many that there never has been another such funeral in Brooklyn.

A sketch of the life and labors of such a man ought to be of interest to all who are well- wishers of the human family, as he aimed to be a blessing to men and women of all classes and nationalities. As* may be seen by the preface, the writer is not unmindful of the fact that it is exceedingly difficult to reproduce those who have passed from our sight, but he is not without hope that enough shall be seen of that truly noble life to stimulate many a reader to do unselfish, energetic work for God ; and to work for God is to work for humanity, God working in us both to will and to do of his good pleasure.

John Sheridan was the son of Patrick and Margaret (Walsh) Sheridan. He was born at Dooneen, his maternal grandmother's home, August 17, 1824. Dooneen is on the County Sligo side of the Killala Bay, about five miles from Ballina. As soon as practicable he and his mother were taken to their home in Carrowpaden, also in County Sligo, and about nine miles northeast of Dooneen. His mother died at the birth of her sixth son, her death having been caused by a fall. On the day of her death John lacked three months of being eleven years of age. Two of her sons died when they were infants, and one died in his fourth year. John was the first-born. His mother's memory was tenderly cherished by him during his entire life. She was noted for her amiability and for her kindness to the poor, but this amiability was by no means the product of weakness, as she possessed much force of character. The second mother was Miss Hannah Fitzpatrick, whose family and the Walsh family had long been on the most intimate terms. It was not, therefore, difficult for her to treat the only brother of her predecessor as if he were her own brother. Her children and his grew up to be on as friendly terms with each other as if they were cousins. Although she was many years the junior of her husband, she died several years before him. After months of great suffering she died December 18, 1870. Her son James died in September, 1875.

Carrowpaden continued to be the home of John Sheridan until he reached his twenty-fourth year. The home of his boyhood and early manhood was about one mile distant from the great Atlantic, and this nearness to the ocean exerted an influence over him through life. When quite young he could " box the compass," and could name most parts of a ship. His highest ambition then was to study navigation and prepare himself for the position of a sea captain. When permitted to go with those who went out in boats to salute the in-coming ships by saying " ship ahoy," he was delighted, especially so when they were taken on board. This will, in part, explain his deep interest in sailors during his missionary life. Without doubt his early love for the sea and a sea-faring life had much to do with his interest in those " that go down to the sea in ships, that do business in great waters." It was not by accident that he became " the friend of the sailor. 5 '

In many respects it may be said that he was wellborn. He inherited a healthy body and a sound mind from a virtuous ancestry. In Ireland there is much in a name, and Sheridan is an honored name in that country. The Sheridans of County Sligo trace their origin to the chieftains of that name, who for centuries were prominent in Brefney East, known in more modern times as County Cavan. Of them it has been said : "they lived like princes in the land." But what was of far greater importance than mere descent from prominent ancestors of the dim past, was the fact that his immediate ancestors were far above the average in their mental endowments. This was certainly true of his father, who in large measure inherited what were called in his community " the gifts of the Sheridans." The County Sligo family were said to be " gifted," and the credit thus given was independent of the fame acquired by the brilliant family of the name. The instructions given by his father and the impressions made by him went far towards making up for the lack of a collegiate education, a lack that he felt most keenly. The remarkable memory that enabled him to be intimately acquainted with thousands of persons and with their affairs, was inherited from the family that gave him his name. So also were his conversational gifts, to which very much of his success might be justly attributed. His father went through life without having either poverty or riches. Even in the terrible times of the Irish famine he was abundantly able to provide for his family. He was also able to render aid to some of his less fortunate neighbors, and this was the source of great satisfaction to him. On the other hand he was so far from occupying a position of affluence that his sons were fully conscious of the fact that when they would reach their manhood they would have to depend wholly upon their own exertions, under the guiding hand of God. Neither poverty nor riches ! " Happy is that people that is in such a case ; yea, happy is that people whose God is the Lord."

If it is true that Nature is partial to men of mixed blood, in this also John Sheridan was fortunate. Although the Sheridans prided themselves in their Milesian origin, they intermarried with families that inherited English, Scotch, and "Welsh blood, — in all probability the blood of all the British races mingled in his veins ; and yet he did not wish to be known as Anglo-Irish, or Scotch-Irish, but simply Irish. Just that, no more, no less, only that as a citizen he waa wholly American.

Heredity, environment, regeneration, consecration, dedication. Each of these had some share in the making of the unique City Missionary, but regeneration had most to do in the good work. It was the divine spark imparted in the new birth that gave force and direction to his natural pow ers. Without this life of God in the soul he might have been a local leader, or a politician of more or less note, but without it he never could have been the great moral force that he proved to be during his many years of extensive usefulness. " That by these," says the Apostle Peter, " ye might be partakers of the divine nature/' 2 Peter, 1 : 4. This was no mere figure of speech then : it is not now. It was and is a blessed reality.

In his boyhood days he was gentle in manner, and mild in disposition. As he never used profane language, and was usually on good terms 'with his playmates, mothers held him up as a model to their sons. Toward his younger brothers he never showed the spirit that is supposed to belong to the " big brother/' In his tenderness toward Patrick and myself he acted more like a sister than the big brother. As the years rolled on he would tell us about our mother, and, in tender tones he would also tell us about the kind of boys she would expect us to be if she had lived. And yet, strange as it may seem, he caused his father a great deal of uneasiness. His love for the water caused him to disregard the parental desire that each member of the househould would honor the Lord's Day. He frequently took advantage of his father's attendance at meetings, when held at a distance from home, and spent such Sundays boating. Up to his sixteenth year he had no scruples about using the Lord's Day in pleasure-seeking. This will doubtless seem strange to those who know that he never crossed the Brooklyn ferry on Sunday, and never used the street cars on that day. His disregard for Sunday in his boyhood days brought him at times into company that would not have been chosen for him.

A sea-faring life became more and more fascinating to him, but he knew that he would not get his father's consent to go to sea, and so, when he reached his sixteenth year, he went to the town of Sligo without the knowledge of any member of the family, expecting to bind himself as a cabin boy, and with the hope that one day he would become the proud master of a vessel. He called at the home of a relative on his mother's side, whose husband was a sea captain. His hope was that this captain would take him on his ship and help him in his purpose to become something more than a common sailor. The captain happened to be on a voyage, and his wife gave the boy good advice. After having told him about the hardships that even masters of vessels had to endure, she said : " John, you have a good father who loves you very much. You have done wrong in leaving home without his knowledge or consent. You had better return home and tell him about your desires, and if he is willing to bind you as a cabin boy, your chances of rising will be very much greater than if you were taken on some ship as a runaway boy.' 1

Return home ! How could he ! Everybody would laugh at him. He would be looked upon at home as a runaway boy, and thus life would be made miserable. No, he could not return to his father's home. While viewing matters in this unfavorable light, his uncle John, his father's oldest brother went after him. He was assured by his uncle that he would not be treated as he feared. He knew that his uncle loved him ; he also knew that his father was proud of Uncle John, and would therefore be influenced by him and so he returned to his home.

After his return, the father and son were closeted together for several hours. What passed between them then no one but themselves ever fully knew, but from remarks made by him in his later years, there is no doubt but it was then that his father told him that from his birth he had been praying that God would use him in his work. Certain it is, that after this a great change could be seen in his life. Before this, he had committed several chapters of the Bible to memory, but this was done because it was his father's wish that he should do so. After this the Bible became his constant companion. It was not long until it became " the man of his council, and the guide of his life." Every spare moment was given t© it. Works of fiotion of which he had been fond, he cared for no more ; even his flute was neglected. The Bible had a strange fascination for him, and for a time he cared for no other book. It was then that he laid the foundation for such knowledge of the Bible as was looked on with astonishment by many of his friends.

Immediately after the interview referred to, his father gave directions to the other members of the family that nothing was to be said in John's presence about his having left home as a runaway. In his home my father ruled by love, but notwithstanding this, or it may have been because of this, his word was law. So there w r as not a word said in John's presence about that which he himself regretted to his dying day.

The village in which he was brought up consisted of a number of houses on either side of the public road. Most of the houses were in the town land of Carrowpaden, but some of them were in the town land of Carrowinrush. It was chiefly the home of mechanics or " trades-people," as they called themselves, that is, people who worked at trades. A few farmers lived there then as now, and farm laborers also. The homes of the " trades-people " were quite humble, yet I verily believe there was more real happiness there than exists in the more nicely furnished homes of the mechanics of the present time. In those days the man who had a trade felt quite independent. " I have a trade, — by it I will earn bread. It is an estate that holds out for life/' are words which were often f heard then. At least some of the families were well satisfied with their lot. The wife of the village cooper used to say that her husband should be named "peck of gold," so much, in her estimation, was he able to earn, whilst the good natured wheelwright would laughingly say : " I am the man who should be called 'peck of gold.' " The ;i trades-people " were patronized by the farmers for miles around, and were on the best of terms with their employers. There were no strikes amongst them. It is doubtful if such a thing as a strike was as much as thought of. Besides mechanics, farmers, and farm laborers, there were some " haberdashers/' or sellers of small- wares, and what was of great importance, the school " master " was there. For several generations the village school w r as taught by Protestants, some of whom were Baptists. English was the only language taught in that school even in the eighteenth century, when the overwhelming majority in the town lands near by were a Gselic speaking people. English was the language of the village folk, although many amongst the seniors could speak the Gselic also. The juniors understood the Gselic, yet but few of them ever attempted to use it in conversation, and this was true even of those who could read it, The village people themselves called their place Carrowpaden, the name of the town land upon which most of it was built, but in the last century the Gseiic speaking people for miles around called it " Balla na Preachers/' that is, the town of the preachers, and this English equivalent continued to be the name of the village, to many, as late as the middle of the present century.

Many ministers of note visited " the town of the preachers," some of them English, some Irish, and some American, among them the celebrated Lorenzo Dow, whose eccentricities were as well known there as m his native town in Connecticut. No minister visits the " town " of the preachers now, as the village has disappeared. The " trades-people " have gone to the cities, or have emigrated. The homes of farmers and farm laborers are the only houses to be seen now in Oarrowpaden. But although it is no longer the " town " of the preachers, I am happy to be able to say that it is still & place for preaching. Once each month at the Sheridan home, now occupied by my brother Thomas, the Gospel of our Lord and Saviour is faithfully proclaimed.

The fact that the village had been a preaching center for generations had its influence over the inhabitants, Protestant and Roman Catholic. The type of Protestantism that prevailed there was kindly in its nature. It made a broad distinction between the Romish system and those whom they looked upon as dupes of that system. Against Rome as a crushing tyranny they labored and prayed, but towards their Roman Catholic neighbors they cherished the kindliest of feelings. The predominant thought was that they should do all in their power to win their Roman Catholic neighbors to Christ. Without doubt, the prominence given in the community to evangelical rather than political Protestantism developed a Christ-like spirit towards those with whom they mingled in daily life. Nor were the Roman Catholics unmoved by that spirit. At one time or another most of them heard the Gospel from the lips of faithful preachers. As some noted man came along, their curiosity led them to the place where the Gospel of the grace of

God was proclaimed. In this way, as well as by personal contact with men and women of piety, their prejudices were softened. As they listened to loving words about the Saviour of sinners from the lips of those who preached His truth, they formed a favorable opinion of the religion of their Protestant neighbors, and some of them learned that salvation is not through priest, or Church, but through personal faith in the Lord Jesus Christ. It was no uncommon thing to hear them say that they did not trust in Church or priest for salvation, but in the Saviour who died for them. For this Scriptural view of salvation they were indebted to evangelical Protestantism. No wonder that families who differed in Church connections lived on kindly terms with each other. As I look 'back over my boyhood days, I do not remember of any quarrels on account of religious differences. And yet the community was not altogether free from religious bigotry.

There was a woman in the village who was known to everybody as Biddy, and who could " swear like a trooper/' A mild-mannered and truly pious Protestant said to her one day : " Biddy, I wish you would not swear so in the presence of the children. You are giving them a bad example. Won't you please give up swearing, at least when the children are near ? " With bowed form, and in tones of apparent contrition she said: "I know it !; I know it! " Then after a moment's silence, she straightened herself — and she was a giantess in stature, — and said in tones that could be heard over the greater part of the village :

" but for all that I stand a better chance of getting to Heaven than you do, for I am a Catholic, and may be forgiven, but you are a heretic, and never can get to Heaven." Biddy was a good Romanist, but a poor Christian. Most firmly did she believe in the outrageous dogma that there is no salvation outside the pale of the Roman Church, but the precepts of the religion of Christ had but little power over her life. I am happy to be able to say that many of her coreligionists in that village were more charitable than their church, for when this very " heretic " died they declared that such a good man as he was must have gone to heaven.