Hannah BOARDMAN

____ - ____

Family 1 : David HIGBEE
  1. +Hannah HIGBEE

    __
 __|
|  |__
|
|--Hannah BOARDMAN 
|
|   __
|__|
   |__

INDEX

[73975] [S1000] Nancy Dodge


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CARRIE

____ - ____

Family 1 : Homer HAYES
  1. +Edith M HAYES

    __
 __|
|  |__
|
|-- CARRIE 
|
|   __
|__|
   |__

INDEX

[129945] [S1084] Stephen Louis Schifani

[129946] [S1084] Stephen Louis Schifani

[152107] [S1084] Stephen Louis Schifani


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Moses COX

2 Nov 1648 - ____

Father: Morris COX


               __
 _Morris COX _|
|             |__
|
|--Moses COX 
|
|              __
|_____________|
              |__

INDEX

[22810] [S92] Rathbun.FTW2.FBC.FTW

[22811] [S93] Rathbun.FTW2.FTW

[22812] [S94] Rathbun.Warboys.FTW

[22813] [S92] Rathbun.FTW2.FBC.FTW

[22814] [S93] Rathbun.FTW2.FTW

[22815] [S94] Rathbun.Warboys.FTW

[22816] [S92] Rathbun.FTW2.FBC.FTW

[22817] [S92] Rathbun.FTW2.FBC.FTW


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Donald Lee GIFFORD

1 Jun 1970 - ____

Father: Donald GIFFORD
Mother: Barbara Ann HURLBUT


                        _______________
 _Donald GIFFORD ______|
|                      |_______________
|
|--Donald Lee GIFFORD 
|
|                       _Leon HURLBUT _+
|_Barbara Ann HURLBUT _|
                       |_Myrtle ALDEN _

INDEX

[136977] [S1116] Charles Thomas Hurlbut

[136978] [S1116] Charles Thomas Hurlbut


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Valentine GOODRICH

13 Sep 1767 - ____

Father: Ezekiel GOODRICH
Mother: Eunice RATHBUN


                     __
 _Ezekiel GOODRICH _|
|                   |__
|
|--Valentine GOODRICH 
|
|                    __
|_Eunice RATHBUN ___|
                    |__

INDEX

[46211] [S92] Rathbun.FTW2.FBC.FTW

[46212] [S93] Rathbun.FTW2.FTW

[46213] [S94] Rathbun.Warboys.FTW

[46214] [S95] Rathbun.Warboys2.FTW

[46215] [S92] Rathbun.FTW2.FBC.FTW

[46216] [S93] Rathbun.FTW2.FTW

[46217] [S94] Rathbun.Warboys.FTW

[46218] [S95] Rathbun.Warboys2.FTW


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Betsy Lee HURLBUT

11 Feb 1947 - ____

Father: Alden Bronson HURLBUT
Mother: Eliner Marie PETERSON

Family 1 : Anthony ANTONUCCI
  1.  Ethan Jared ANTONUCCI
  2.  Daniel Anthony ANTONUCCI

                          _Norman Henry HURLBUT _+
 _Alden Bronson HURLBUT _|
|                        |_Clara E BRONSON ______
|
|--Betsy Lee HURLBUT 
|
|                         _______________________
|_Eliner Marie PETERSON _|
                         |_______________________

INDEX

[80314] [S509] Notes of Gaylord W. Hurlbut,

[146089] [S509] Notes of Gaylord W. Hurlbut,


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William PHOEBUS

[69984]

4 Aug 1754 - 9 Nov 1831

Father: John PHEBUS
Mother: Ann

Family 1 : Ann
  1.  Hannah Eliza C. PHOEBUS
  2. +Abiel Francis Asbury PHOEBUS

                _George PHEBUS _
 _John PHEBUS _|
|              |_Mary JONES ____
|
|--William PHOEBUS 
|
|               ________________
|_Ann _________|
               |________________

INDEX

[69984] A medical doctor as well as a Methodist Minister.
Greenbrier County, West Virginia - 160th Anniversary Booklet - Part 6

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Historical Booklet - Greenbrier County
160th Anniversary - 1778-1938
Published 1938
Transcribed by Lori Samples

EARLY METHODISM IN THE COUNTY

Methodism in Greenbrier County can be said to have started with Methodism in America. As a matter of fact Methodist families were in Greenbrier, a
Methodist church was organized, and a Methodist preacher was appointed to the Greenbrier circuit before the first General Conference of the Methodist
Church was held or before American Methodists had ever elected a Bishop.

By the year 1784 Methodist families had come into this area. In this year a group of these families organized themselves into a "Society" in charge of three local preachers J. Hemphill, James Christie and John Wiseman. Among these families were the Blantons, Warrens, Christies, and McMullens. Edward
Keenan who was a sturdy and substantial citizen, a steward and a class leader in the early society wrote Mr. Asbury early in 1784 asking him to send a preacher to Greenbrier. William Phoebus was sent and arrived this same year. Thus, a Methodist preacher was in Greenbrier under appointment, before the "First General Conference" was held. This Conference known as ""The Christmas Conference" was held in Baltimore on December 25, 1784. It was at the General Conference that Mr. Asbury was elected Bishop, the first Bishop ever elected in America.

When William Phoebus came to "Greenbrier," the rude log homes were being used for preaching services. Plans were made immediately for building churches. Near Union, West Virginia, in what was then Greenbrier, but now Monroe County, a church was built which was called Rehobeth. Near that same
time another church was built near Frankford called Gilbo. Both these churches were dedicated by Bishop Asbury. It is claimed that the celebrated Evangelist Lorenzo Dow, when visiting this part of the county, preached several of his best sermons in this house. Gilbo crumbled as a consequence of another log house having been built in Frankford, which in turn was torn down in 1826 to make room for the brick building now owned by the Methodists in that place.

"Among the first preachers among the Methodists in Greenbrier was John Smith. Coming in 1787 he traveled the Greenbrier Circuit from Pendleton to Giles and 'never dreamed of getting more than a suit of clothes and $64.00 a year.' Frances Poythress came in 1783 and William McKendree in 1797. Both of these men removed to Kentucky. McKendree was a young man living in Pocahontas, when sent by Asbury to Kentucky. Fifteen years later he was elected bishop."

In addition to the preaching services held in the homes of the people there was at least one Annual conference held in the home of Edward Keenan. It is
said that because of dry weather there was no feed for the horses. Taking care of the delegates was no burden but the question of feed for the horses
was. Without hesitation the devout host of the conference turned the horses of his guests into his rye field. During the deliberations of the Conference the rye was cropped close to the ground. Nevertheless, there was at harvest time a better crop of grain in his field than in the fields of his neighbors.

By 1787 the Greenbrier Circuit appears in the written minutes. The name of the circuit was changed many times and its relation to the districts and
conferences likewise varied. For a time the circuit was in the Richmond District. For years the Greenbrier circuit was in the Greenbrier district. Then for a while it was connected with the Kentucky Conference in the Kanawha District and Rockingham District. Since 1832 it has been identified with the Lewisburg District.

"Old Rehobeth" enjoys the distinction of being the oldest church west of the Alleghenies still standing. It was largely through the industry and liberality of Edward Keenan that this church was built. This old church furnishes an excellent primitive example of the pioneers' place of worship. Two years after American Independence was declared a county was granted to the people of Greenbrier under the commonwealth, in May 1778. Seven years later, in 1785 "Rehobeth" was "raised".

A HISTORY OF THE METHODIST EPISCOPAL CHURCH, By Nathan Bangs, Volume IV -- Book V, CHAPTER 12
From the close of the General Conference of 1832 to the beginning of the General Conference of 1836

William Phoebus was also a native of Maryland, and was born in Somerset county, in the month of August, 1754. Though the exact time and means of his conversion are unknown to us, yet it appears from the record that he was brought to the knowledge of the truth in the early days of Methodism, became a member of its society and in 1783 he was admitted on trial in the traveling ministry. His first appointment was on Frederick circuit and in 1784 he attended the Christmas conference, when the Church was organized under the superintendence of Coke and Asbury, and the direction of Wesley.

After this he traveled in various places, sometimes contending with the hardships and difficulties of the new settlements in Green Briar, and other places no less rugged and destitute, where he accredited himself as a "good soldier of Jesus Christ," fighting the battles of the Lord, and conquering souls by the power of gospel truth. In this good work he continued until the year 1798, when he located, and entered upon the practice of physic, in the city of New York, preaching, in the mean time, generally every sabbath, in the pulpits, with good effect.

He continued in this local sphere of action until 1806, when he was readmitted into the New York conference, and was stationed in the city of Albany. Thence he was removed in 1808 to Charleston South Carolina, and in 1811 was returned to the city of New York. From that time he continued to fill various stations until the year 1821, when he was returned a supernumerary, and in 1824 a superannuated preacher, in which relation he continued until his death, which occurred at his residence, in the city of New York, November 9, 1831.

Though a man of great integrity of character, and strongly attached to the Church of his choice, and a lover of the itinerancy, he pleaded the necessity of the circumstances in which he was placed for his partial locations. Having entered into the marriage state about the year 1791, while traveling on Long Island, he soon found, as he thought, such difficulties besetting his path as an itinerant minister, as to justify him in restricting the sphere of his ministerial labors, that he might more effectually provide for himself and his own household." These difficulties arose out of a want of adequate means of support, the lack of parsonages to accommodate his family, and the being dissatisfied, whether with or without reason, as he frequently affirmed with the office of presiding elder. Though it is believed that most of those who took this step did it unadvisedly, yet it is manifest that they had many arguments in its justification, arising out of the causes already enumerated; and the Church by this neglect toward her servants, incurred a fearful responsibility from which, however, she has been for some time endeavoring to relieve herself by a more liberal course in this respect.

Dr. Phoebus, for so he was called from his having been in the practice of physic, had acquired a large stock of useful information from his various studies and general intercourse with mankind. He lacked, however, that systematic arrangement of knowledge, which characterizes a mind that has been more early imbued with classical studies, and was therefore distinguished by certain eccentricities in his public administrations, conveying instruction more by detached sentences than by a chain of consecutive reasoning, or discoursing in a regular didactic manner. His style, however, was plain and perspicuous, his manner
solemn and impressive, and he evinced on all occasions a mind familiar with the holy Scriptures, and deeply devoted to his work. He delighted much in the study of old authors, in examining the primitive records of the church, in analyzing the different modern systems of church order and government, and comparing them one with another, and with the primitive model. Having formed some acquaintance with the original languages in which the Scriptures of truth were written, he was extremely fond of deciphering the radical import of the sacred text, and thence sifting out the exact scope and design of the writer.

His veneration for antiquity led him, we think, into the error of undervaluing the discoveries of modern days and of treating with too much neglect the improvements in the various departments of science and of theological knowledge. Hence a criticism by Clarke, or Benson, or even Wesley, whom he venerated as the greatest of modern divines, was not treated by Dr. Phoebus with half the deference as if it were made by some of the older divines, such as Poole, Henry, or Gill and the reasoning of a Reid or a Stewart would be rejected if contradicted by Locke. He never could pardon Dr. Adam Clarke for his ingenious speculations on the character of the serpent, or for his rejection of the eternal Sonship of Jesus Christ and the antipathy he imbibed against this learned, pious, and useful commentator, seemed to unfit him for a due appreciation of his merits in other respects, as one of the most profound expositors of God's sacred word. He, indeed, claimed the liberty of thinking for himself on all subjects, and perhaps in the exercise of this noble independence of mind, the birthright of every intelligent being, he sometimes manifested too little deference to others for his own benefit. Hence an air of dogmatism obtruded itself in the social circle which wounded the feelings of others, without exalting, in their estimation, the value of his own aphorisms and opinions.

He was a great admirer of Baxter. From his voluminous and pious writings he had treasured up many sayings, with which he endeavored to fortify his own positions, whenever assailed by an opponent; while Wesley and Fletcher furnished him with argument, in time of need, to defend experimental, practical, and polemical divinity. Being thus furnished with knowledge from various sources, and having a fund of anecdote at command, which he had treasured up from various reading and extensive intercourse with mankind, his conversation was always instructive and lively, and his judgment on topics of importance was
listened to with becoming deference, by his friends in the ministry, as well as by others who sought his instructions. And those who were intimate with him were generally careful how they provoked a controversy on those subjects with which he was familiar, lest they might be reduced to a mortifying defeat in entering the lists with one who well understood how to foil an adversary, or who could not easily brook a contradiction.

He held in suitable contempt those artificial decorations with which some young men were wont to adorn themselves, and all those tricks of oratory by which they attempted to gain a momentary and popular applause. Being asked by a friend "how it was that some preachers who seemed to have not much weight of character, and but a slender title to the merits ascribed to them by their fond admirers, gained so much attention," he replied with an air of contempt not easily forgotten or imitated, "Pugh! If I were to pull off my old boot, and throw it up into the air, and cry, hurrah hurrah! I should soon collect around me a more numerous crowd than any man in the city.''

He had a deep insight into the human character, and hence was not easily imposed upon by the artful and designing. This enabled him to manage difficulties which occurred between brethren in the Church to great advantage, and to bring them to an amicable adjustment. In regard to all such things he was "the wise man who keepeth the matter till afterward," never uttering his opinions to the disparagement of either party before the subject of dispute had been fully investigated.

It cannot be said that he was a popular preacher, in the common acceptation of that term, though he certainly commanded the respectful attention of the more weighty part of the community. A reason for his want of general popularity may be found rather in the dry and monotonous manner of his preaching than in the want of the depth and solidity of his matter. He often dealt, both in his private conversation and public addresses, in pointed apothegms [a terse saying or maxim] and short enigmas, not easily comprehended by the mass and often perplexing even those who were among the more thoughtful and deeply read.

As an instance of his enigmatical manner of speaking, the following may be mentioned: -- At the conference of 1823, when addressing his brethren on the improbability of his being able to serve the Church much longer, he remarked, that the lease of his house had expired, and therefore he could not tell how soon he might be called to remove, as he was not certain that he could procure a renewal of his lease for any particular length of time; hence he could not pledge himself for any special service in the ministry."

On hearing this, an aged minister, and one by no means deficient in mental sagacity, said to the writer of this, I thought the doctor owned the house in which he lives but it seems he was under a mistake, as he says that the time of his lease is run out." To this it was replied, "You do not understand him. He speaks in parables. He is now threescore years and ten, the common age God has allotted to man, and, therefore, cannot calculate on living much longer at most, and even that little time must be considered as an act of God's grace, over and above what he usually grants to men." This, indeed, was his meaning from his
own subsequent explanation.

These remarks apply to him more appropriately at an advanced stage of his ministry than in his younger days, as it is asserted by those who heard him at that period that he was ardent, vigorous and often very fluent in his addresses to the multitude, deep and searching in his appeals to the conscience. He was certainly successful in those days in enlarging the kingdom of the Lord Jesus Christ.

He always manifested the deepest reverence whenever the name of the Supreme Being was introduced in conversation. At all times, when he had occasion to mention the name of the Saviour of the world, he would do it by a gentle inclination of the head, and if covered, by lifting the hat, and coupling with it the qualifying term, adorable thus, "the adorable" Saviour, or, "The adorable" Jesus -- thereby acknowledging the divinity of his character, and his profound reverence for his supreme Godhead. Indeed, all his discourses were richly interlarded with the names, the offices, the atoning merits, and the interceding work of Jesus Christ making him, as he justly ought, the alpha and omega of all his sermons, and as the only foundation of man's hope, and medium of access and reconciliation to God. He thus very properly considered the "adorable" Jesus as " the light of the world," the divine "Sun" whose effulgence reflected light upon the types and shadows, the sacrifices and prophecies of the Old dispensation, and whose rays penetrated the gloom of moral darkness, and opened up to the sinner the only sure path to immortality and eternal life.

Though this certainly was not a peculiarity of Dr. Phoebus, as every true minister of the gospel must make "Jesus Christ and him crucified," the beginning and ending of his discourses, and the only medium of reconciliation to God, yet in the doctor it seemed ever to be his peculiar delight and his studied aim to hold up Christ most prominently before his hearers, in all the glories of his character, and in all the endearing relations he held to God and man as the REDEEMER OF THE WORLD.

The position which he occupied sometimes exposed him to the shafts of enemies. His apparent eccentricities provoked the ridicule of some, while his good sense, varied knowledge, and equanimity of temper, enabled him to repel their assaults with good effect, and to bear the sneering scoffs of fools with exemplary patience. And though on some occasions he may have returned the repartee with an air of severity calculated to provoke the feeling of hostility, yet he knew well how to disarm an adversary by the gentler rebukes of love, and the blandishments of fraternal regards. In all these respects the fear and love of God were eminently exemplified, and the dignity of the Christian minister generally maintained.

Dr. Phoebus lived to a good old age. After having served the Church as a minister for about forty-eight years, eight of which as a located preacher, he fell asleep in Jesus, in the seventy-eighth year of his age, in the midst of his friends, and in the full hope of eternal life. He retained his mental faculties to the last, and on his dying bed discoursed in an edifying manner upon the merits of Jesus Christ, and the prospect he had, through him, of everlasting life. Patience in suffering, and submission to the divine will, were remarkably exemplified in the midst of his bodily pains, while he gradually and peacefully sunk into the arms of death. A short time before he died, he quoted the words of St. James, "Let patience have its perfect work, that ye may be perfect and entire, lacking nothing," and commented upon them with much apparent pleasure, and with great clearness of apprehension, exhibiting, at the same time, a lively exposition of the meaning of those expressive words in his struggles with his last enemy.

Having thus filled up the measure of his days, "as a ripe shock of corn," he was gathered into the garner of God, to enjoy the rewards of his labors and sufferings in the world above.
--------------------------------------------------------------------------------------------------------------
PHOEBUS, William, clergyman, born in Somerset county, Maryland, in August, 1754: died in New York city, 9 November, 1831. He early united with the
Methodist church, and in 1753 was admitted on trial into the travelling ministry, with an appointment to the Frederick circuit. In 1784 he was appointed to. East
Jersey, and was a member of the Christmas conference of that year, when the church was organized under the superintendence of Thomas Coke and Francis Asbury. Thereafter he had various circuits in New Jersey, New York, and Long Island, but in 1798 he located in New York city and engaged in the practice of medicine, still preaching on Sunday. In 1806 he was readmitted to the New York conference and stationed in Albany, whence in 1808 he was sent to Charleston, South Carolina, but returned to New York city in 1811. He then filled several stations in New York and its vicinity, except during 1816, when he was in Albany. In 1821 he was returned as a supernumerary, and in 1824 placed on the list of retired clergy. He at one time published a magazine, and wrote a defence of Methodist ordination and the "Memoirs of Bishop Whatcoat."

Edited Appletons Encyclopedia, Copyright 2001 VirtualologyTM


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Tryphena SHERMAN

12 Apr 1794 - 30 Aug 1803

Father: Stiles SHERMAN
Mother: Mary


                   _Samuel SHERMAN ________+
 _Stiles SHERMAN _|
|                 |_Rachel (poss.) STILES _
|
|--Tryphena SHERMAN 
|
|                  ________________________
|_Mary ___________|
                  |________________________

INDEX

[114098] [S1080] GEDCOM File C:\TMGW\SHERMAN.GE

[114099] [S1080] GEDCOM File C:\TMGW\SHERMAN.GE

[114100] [S1080] GEDCOM File C:\TMGW\SHERMAN.GE


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Edward WHITE

____ - ____

Family 1 : Hannah PELLETREAU

    __
 __|
|  |__
|
|--Edward WHITE 
|
|   __
|__|
   |__

INDEX

[133870] [S1084] Stephen Louis Schifani

[152627] [S1084] Stephen Louis Schifani


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