• Introduction
• Nancy Gove Cram: The Heroic Pioneer
• Abigail Roberts: The Strong Minded Woman
• Melissa Terrell: The Consecrated Servant
• Mary Stogdill: The Persevering Saint

 

GALWAY CHRISTIAN CHURCH

ORGANIZED BY ELDER J. S. THOMPSON, JUNE 11, 1814

It was the first church organized, and the above church building the first erected by the Christian denomination in the state of New York. This is one of the churches resulting from the labor of Nancy Gove Cram, who went from New York to New Hampshire in search of an ordained Elder to come and baptize her converts, and organize them into a church. This church was reported to the New York Eastern Conference in 1920, Mrs. James Hunter, clerk.

      This is one of a series of booklets prepared and issued under the direction of the Secretary for Department of Publishing of The American Christian Convention, that the members of our churches and Sunday-schools may be well informed as to the history and distinctive principles of

which accepts and proclaims:

      The Lord Jesus Christ as the head of the church.
      Christian our only name.
      The Bible our rule of faith and practice.
      Individual interpretation of the Scriptures, the right and duty of all.
      Christian character the test of fellowship.
      The union of all the followers of Christ, to the end that the world may believe.

      Several of the booklets are from the pen of John Franklin Burnett, D. D., who has given many years of his life to research and investigation of the subjects he presents. Others are by men of outstanding ability who have given many years of service in the Christian Church. They will present the distinctive principles of the Christian church as essentials in Christian life and the basis for church unity.

      While the booklets have not been prepared [3] especially for study books, yet the subject matter presented can be studied with profit by the individual, students, Christian Endeavor societies, Sunday-school classes, etc., particularly as a part of programs for stated week-day meetings. It is the hope of the Secretary for the Department of Publishing that they will be given by pastors to all new members as they are accepted into church. They are also intended for general distribution, by pastors and religious workers in our churches, to those who may be interested in the church and principles of the Christians.

      No. 1 is The Origin and Principles of the Christians with an account of the co-ordinating of the bodies of different sections.

      No. 2 is a historical and biographical sketch of Rev. James O'Kelly, who courageously stood for individual liberty in religious thought and worship.

      No. 3 sketches the life of Rev. Abner Jones, a pioneer in the thought that character and life are the true test of religious fellowship as over against dogma.

      No. 4 is a sketch of the life of Rev. Barton W. Stone, a scholar and religious teacher who advocated that the Bible is the book of life, and the only rule of faith and practice necessary for a Christian, as over against any formulated creed.

      No. 5 combines sketches of Elias Smith, publisher, and Horace Mann, educator. [4]

      No. 6 gives sketches of the pioneer women workers of the Christian Church.

      That all who use these booklets judiciously may be supplied, they will be sent free on request and payment of postage, 15c. for one dozen, 40c. for fifty, 75c. for one hundred. Order them from The American Christian Convention, or The Christian Publishing Association. Both are in the Christian Publishing Association Building, Dayton, Ohio.

      If the hopes and wishes of the Department of Publishing are even in a measure realized, the effort and expense of the publication of the series will be justified.

O. W. WHITELOCK,      
Secretary for Publishing. [5]

      "The Lord giveth the word: The women that publish the tidings are a great host."--Bible.

      So far as known to the writer, the Christian Church has never, by any formal action, either in conference or convention, declared in favor of women preaching; but, from the days of James O'Kelly, women have been licensed to preach by the Christian Church, and also ordained to eldership in the Church, and that, too, with a minimum of adverse opinion. It was a custom, however, in the early days of the church, to refer to them as "Female Laborers." Woman has been well styled "Heaven's best, last gift." It has been remarked concerning divine providence that what was first in intention, was last in execution. God designed the world for man, and after he had produced in order, first inanimate elements, and then vegetables, and then animals, man entered on the scene to be lord over all. Then came woman, sometimes, at least, to exercise her lordship over the man. The Christian Church has known that in the great moral machinery of the world there are strings [7] which only woman's touch can start vibrating. There are difficult places where only her feet can tread. There are rough places which her presence alone can smooth. There are confusions which only her voice can still. There are sorrows which only her love can assuage. There are tears which her hand alone can dry. There are conditions in human society which she alone can better. There are places in the church which must remain unoccupied unless filled by woman.

      Cotemporary with the men who were leaders in the Christian Church movement, were many noble women, some of whom were preachers of ability and influence. Among the early ministers of the Christian Church were the following named women, whose devotion to their task and success in service entitle them to distinction: Nancy Gove Cram, Abigail Roberts, Ann Rexford, Sarah Hedges and Sally Thompson. Mary Stogdill, though not a preacher, yet did such splendid work that her name deserves to be enrolled among the worthies. [8]

      "Grace is deceitful, and beauty is vain; But a woman that feareth Jehovah, she shall be, praised."--Bible.

      Nancy Gove Cram was a native of New England. Her maiden name was Gove. She was born in Weare, N. H., in the year our nation declared its independence. She was married to a Mr. Cram, who, at the time of their marriage, was considered quite worthy of her, but in this she, and her friends, were mistaken, for he proved wholly unworthy of so good a wife. He became dissolute and wicked, and finally left her for the companionship of another woman. Though this experience was a bitter one, she still clung to God, and the people clung to her.

      The Goves trace their history back to John Gove, of England, who (traditionally reported), with two brothers, fled from Holland to escape persecution on account of his faith. Among the descendents of John Gove was one Elijah Gove, who was the father of Nancy Gove Cram, and of her half brother, who was the great-grandfather of our own John Bowdish Gove, of Sprakers, New York.

      It seems more than a coincidence that Rev. John Bowdish Gove should be the preacher on the centennial occasion of the two churches (Charleston [9] Four Corners and Galway)^* founded by his great-grandfather's half sister. The arrangements for the occasion were made by parties who did not know of the relationship. The spirit of the family is revealed by the fact that on the sixth day of June, 1776, when Nancy was but a little more than three months old, in common with many of the men of New Hampshire her father signed this agreement:

      "We, the subscribers, do hereby solemnly engage and promise that we will, to the utmost of our power, at the risque of our lives and fortunes, with arms oppose the hostile proceedings of the British fleets and armies against the United American colonies."

      Thus he practically outlawed himself about a month before the Declaration of Independence. Shortly after, he shouldered his gun and hastened to the defense of New York. Thus, from her very cradle, she was called on to share the privations of the pioneer women. It is not strange that she grew up strong and self-reliant. She was a devout member of the Free Will Baptist Church, but soon became deeply interested in the struggles of that new religious body, the Christians. Their freedom from sectarian bias could not fail to appeal to this woman whose ancestors had ever been ready to fight for liberty.

      Rev. David Millard describes her personal appearance as when first he saw her. It was at the [10] home of Mr. Roberts, and as she was conducting service: "She was about middle stature, light complexion, blue eyes, black hair, and in form and appearance one who would be called rather handsome. She was dressed in black silk, but in every other respect quite plain, and wore a silk net-work over her hair. Her whole dress was very neat and becoming, while her countenance was very solemn and impressive." Mr. Millard, then a young man, and before his conversion, had pictured her as heavy, coarse, and unprepossessing, with masculine voice and features.

      Mrs. Cram, as has been stated, was brought up in the faith of the Free Will Baptist Church, and, in all probability, remained a member of it through her entire life. But she had fully embraced the principles of the Christians, and the entire four years of her ministry were spent in preaching for, and with, the Christian Church.

      About the year 1812 she went to New York and began a ministry with the Oneida Indians. She held several meetings with them, speaking, as she must, through an interpreter. She was treated very kindly by the Indians, but not seeing the result she desired, she left them and went to Charleston, N. Y. Soon after her arrival at the home of her brother in Charleston, she attended a funeral in the neighborhood. At the close of the sermon, which was preached by a Baptist preacher, she, uninvited, knelt and prayed. She was gifted in prayer, and her appeal was heard in [11] heaven, and her words took hold of the people. Many wept, while an awful sense of eternal things seemed to settle down upon the entire audience. Afterward, when it was known that she was a preacher, she was invited to hold a meeting, which she consented to do, the result of which was a great revival of religion, in which hundreds were soundly converted from sin, and the moral life of the community greatly increase& She held meetings in a number of places, and so great were the crowds of people that they had to go into large barns, groves, and orchards, in order to be accommodated. Not being an ordained minister of the church, she could not administer the ordinances, nor organize a church. With undaunted courage she set out for New Hampshire in search of an ordained minister who would come and baptize her converts, and organize them into a church, but her efforts were in vain, as not one of the Free Will Baptist preachers whom she saw would consent to go. Deeply affected by this disappointment, but with unabated hope and courage, she went to Woodstock, Vermont, where several Christian ministers were holding a "general meeting." She laid before them the cause of the people at Charleston, New York, and asked if some one, or more, of them would not go there, and baptize the converts, and organize a church. Elders Johnathan S. Thompson and Jabez King agreed to go after two months, each of them having engagements up to that time. Elder James Wilson [12] agreed to go in two weeks, and remain until the arrival of Elders Thompson and King. Thus assured, Mrs. Cram returned to Charleston, New York, with the joyful news that ministers were coming clothed with authority to administer the ordinances, and organize churches. These ministers arrived, according to agreement, baptized and organized a church.

      In the autumn of 1815 she returned to Weare, N. H., where, in January following, after an illness of but a few days, she died suddenly in the fortieth year of her age.

      Her earthly ministry was confined to four brief years, but the fruits of those years of labor were abundant. Elder Millard said, in writing of her in 1858, that at least seven ministers, the most of them then living, had been converted through her ministry. Among these he says may be recorded some of the most efficient and successful laborers in the "Christian, Connection." Two of the seven were Elders John Ross and David Millard. But few have labored so short a period of time and brought so many to a consciousness of sin, and need of a Savior, as did Nancy Cram. [13]

 

ABIGAIL ROBERTS

 

      "Many daughters have done worthily, But thou excellest them all."

      I use the term "strong minded" in its good and not its evil sense. I have no sympathy with that strong mindedness, falsely so-called, which has developed in recent years, and been applied to certain women, who, while they have advocated some very worthy reforms, have also espoused all the odds and ends of all the isms now extant. God has given to some women extraordinary physical and mental strength, among whom the Rev. Abigail Roberts worthily holds an honored place. Rev. David Millard, who knew her quite intimately, says: "She evinced a very amiable and benevolent heart, was esteemed an excellent nurse, and regarded as possessing a strong, vigorous mind, a mind not peculiarly masculine, but one softened by certain amiable, modest traits that adorn female characters as it shines out in its fairest development." Ministers opposed to Mrs. Roberts in religious sentiment seldom cared to discuss the points of difference with her, though some would do so. On one occasion, at the close of an evening service, a minister present desired to ask her some questions. She accorded the privilege. The questions were asked and answered, when she asked [15] if he would answer some questions which she might ask. To her questions he gave hesitating and unsatisfactory answers. But, with quite a flourish, he said, "Mrs. Roberts, if you are not satisfied, that the Father and Son are one identical being, here is a passage that must satisfy you, 'That which God hath joined together, let no man put asunder.'" She replied: "Why, my dear Brother, that refers to husband and wife." Feeling himself completely nonplused, he fled the room. Mrs. Roberts was not only strong in argument, but quick and sharp in repartee. A minister who did not believe that a woman should preach, and who would have silenced even a man from preaching as Mrs. Roberts did, said to her, in a cutting, sarcastic tone: "If you are called to preach, why do you not go to the heathen?" Without hesitation she replied: "Judging from what I witness, I am right in the midst of them."

      She was born in Greenbush, Rensselaer County, New York February 17, 1791. She was the daughter of William and Esther Hoag, and was brought up in the faith of the Friends. She was married in September, 1809, to Nathan Roberts, a moral and industrious young man, who later, as a Christian husband, did all he could to aid his wife in her ministry. In her childhood she attended the "Friends Meeting," at which it was the custom for women to speak. Once, after hearing some women speak in the "Meeting," though a child, she was much impressed, and inquired of her [16] mother who helped the women to speak. Her mother explained the Friends' idea of the Spirit moving them to speak, and then asked her why she wanted to know, to which the child replied, "I have a reason." One of the family said to her: "Do not trouble yourself, Abby, you will never be called to preach." But in that he was mistaken, for "Abby" was called to preach, and under God became a truly great preacher. She was not made a preacher by the laying on of hands; she was born a preacher. Her certificate of qualification was not a parchment, put into her hand by a gowned theologue of some university, but the power which God put into her being when she was born. She may not have been a theologian--few women are--but she had in her the stuff of martyrs, and would have died for her cause. It is religion, and not theology, that forms the spiritual life of woman. She cares nothing for dogmas. It has been said that in the whole history of the world's opinion, no dogma of any weight has ever originated with woman. Wherein, if the statement be true, she shows points of superiority in intellect, as well as religion. Man tries to know God through his logic; woman knows him better through emotion and service. Man is concerned about the cubits, the cedar wood, the size of the ark, the Urim and Thummin of the Jewish Tabernacle; woman walks straight into the Holy of Holies and receives her blessing. Man constructed the cross, and hung the world's [17] Redeemer upon it; woman waited, and wept while He died. If woman had been admitted to her rightful place in the councils of the early church, we would have had more of Christ's religion, and fewer man-made creeds barnacled on the "Ship of Zion," all of which finds testimony in the life and labors of Abigail Roberts. Her conversion was real, and her consecration thorough.

      Nancy Cram had been holding meetings in an adjacent neighborhood for several weeks. In those days women rode on horseback, even in making long journeys. Mrs. Cram's horse had strayed away, and she went to Schenectady, to advertise her loss. On her way, returning, she held a meeting in a neighborhood about four miles from the Roberts home. Mrs. Roberts, being in that community, attended the meeting. After leaving the house in which the meeting was held, Mrs. Roberts returned and besought Mrs. Cram to come into her neighborhood and hold meetings. On a Sunday afternoon, two weeks later, Mrs. Cram held a meeting in Mrs. Roberts' home, at which time Mrs. Roberts gave herself to God and His service. The following Sunday afternoon Mrs. Cram held service at Burnt Hill, and Mrs. Roberts occupied the pulpit with her, and addressed the congregation at the close of the sermon. That was her first public effort, from which time on she was unreservedly engaged in the work of the ministry. Her labors were always extensive and arduous. She traveled into territories [18] hitherto unvisited by gospel preachers. Her work called her into large cities, as well as into small villages and country places. Her ministerial labors, especially in her earlier years, were done in an atmosphere of sectarianism and crime, and much of it all without compensation, except the articles and sums of money that her friends would give her. The effect of the war of 1812 had not disappeared, and the spirit of war was yet in the hearts of the people. As the spirit of war went up, the spirit of righteousness went down. War then, as always, had opened the flood-gates of vice and immortality to an alarming degree. Under such conditions, and in an atmosphere of unabating sectarianism, Mrs. Roberts went forth to do and dare for the right. Almost everywhere she went to preach she encountered opposition, and at times it was very bitter. Many hard names were used against the "Christians." It was common to speak of them as heretics and infidels, as representing their doctrine, and as the trash trap, as representing their standing in society. It was the delight of some preachers to hold up to ridicule a "female preacher." She would sometimes attend meetings in the neighborhood where she happened to be, when it would not be uncommon for her to hear herself spoken of as dangerous to religion, and her cause bitterly denounced, and often grossly misrepresented. The opposition in one community was so bitter that a woman told her husband that if he would waylay the "female [19] preacher," and gag her, that she would tar and feather her. Mrs. Roberts not only had to meet the opposition that in that day was hurled against any departure from the established faith, but the opposition to women preaching. Notwithstanding the prejudice against "female preachers," the opposition of the sects, the bitter criticism of some pulpits, the inconvenience of travel, the rough, uncultivated country as it was at the time, and many other like handicaps, her ministry succeeded. Many large audiences gathered to hear her preach, and God graciously blessed her labors. Hundreds were brought to the cross, and at least four churches are to her credit, among them Milford, N. J. Her active ministry lasted only through twelve years, or from 1816 to 1828, when it was cut short by disease, which practically closed her public service, though she preached as she had strength and opportunity until her death, which occurred in 1841. She was a great sufferer from disease, and for months at a time would be unable to engage in any public work.

      Mrs. Roberts possessed a rugged constitution, which she thought would withstand years of incessant labor, but in this she was mistaken, for riding on horseback, facing snow and wind storms in winter, preaching every day for weeks at a time, was more than she could withstand, and before she knew it her body was wrecked, and her public ministry closed. She was a pleasing speaker, and able to discuss in a logical and convincing [20] manner any subject she chose to present. She was always enwrapt in the theme she was discussing, and her eloquence and oratory rose with the interest and development of her subject. She did not speak by rule, nor gesticulate according to instruction, but yielded her voice and her body in tone and gesture to the force and influence of her theme.

      "Her speech and her preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power; that their faith should not stand in the wisdom of men, but in the power of God."

      In her preaching she insisted that party names were wrong, and that they divided God's people; that written creeds and formulas of faith imposed upon the church an assumption of power that was wholly unwarranted; that Christ was the only lawgiver in His kingdom; that the followers of Christ were Christians, and should be known by His name, and that they should acknowledge no creed but the Bible. She taught that the mission of the Christians was to promote unity among God's people; that it was wrong for Christians to be bitter against each other simply because they disagreed on some tenet of religion; that creeds and party names not only promoted divisions, but were stumbling stones in the way of sinners, and that they should be removed; that if all the people of God would take His Word for their rule of faith and practice, and wear the name of Christ, that [21] all strife and bitterness would cease, and Christians would dwell together in the unity of the Spirit and the bond of peace.

      Mrs. Roberts had for co-laborers, for short periods of time, Miss Ann Rexford and Mrs. Sarah Hedges. It is said of Miss Rexford that she was prepossessing in appearance, had a fine flow of choice language, and always pleased and entertained her hearers. And of Mrs. Hedges it was said that she was medium size, and her countenance denoted decision and perseverance in any cause she might espouse. That she had a heavy, masculine voice, but it was always musical, and at times thrilling to the hearers. Thus there were in these three women diversity of gift sufficient to make them agreeable companions, and acceptable co-workers in the cause of Christ. Mrs. Roberts gave the prime of her life, and the strength of her womanhood, to the preaching of the Gospel, and many thousands hung with breathless attention upon her words and listened to the heavenly message until their souls were swept into the kingdom of love. She died in Providence, Pennsylvania, July 7, 1841. In 1856 her son, the Rev. Philetus Roberts, had her body, and that of his father, removed to Milford, New Jersey, where a fine shaft marks their resting place. On one side of this marble shaft is inscribed the following words: [22]

 

MELISSA TERRELL

 

      "A worthy woman who can find? for her price is far above rubies."
      "Give her the fruit of her hands; and let her works praise her in the gates."

      Since the days when under Ahasuerus a Queen ruled in Sheba, women have been occupants of thrones in the nations of the world. No nation can be named wherein woman's name and woman's heart have not inspired, with living vigor and immeasurable enthusiasm, the men who held the place of power. Monarchs upon the throne, generals in the field, soldiers in the trench, professors in the chair, students in the class, ministers in the desk, statesmen in the senate, advocates at the bar, physicians with their patients, toilers at their task--all, all have been inspired by the life and spirit of woman. The pages of "Holy Writ" are brilliant with the light of woman's life, and musical by the melody of her love. The highest honor that has yet come to woman is the honor of preaching the gospel of the Son of God, and in the enjoyment of that honor, and with a consciousness of its responsibility, Melissa Garrett, when yet a young woman, went forth to her task.

      This distinguished woman was born in Adams County, Ohio, in 1834. She was a member of the [25] Southern Ohio Christian Conference; withdrew from the Conference prior to her ordination, but returned her membership sometime afterward, which finally ceased after the session of 1881. Her original membership was designated as a "Female Laborer." At the time she was admitted her name was Garrett. She afterward was married to Rev. W. H. H. Timmons, and after that to a Mr. Terrell. Was ordained at the Ebenezer Church, Clark County, Ohio, March 7, 1867. Ordaining Committee: Elders Mark D. Briney, E. W. Humphreys and N. Dawson. The Deer Creek Conference met at Shiloh Church in September of the same year, when the following resolution was adopted:

      Resolved:--That while we do not approve of the ordination of women to the Eldership of the church, as a general rule, yet as Sister Melissa Timmons has been set forward to that position at the request of the church of which she is now a member, therefore,

      Resolved:--That we send her credential letters of an ordained minister of good standing in this Conference.

REV. NAAMAN DAWSON,             President of Conference.

REV. B. F. THOMAS, Secretary.

      Mrs. Terrell was the first woman ordained by the Christians, and probably the first in modern times to be ordained by any denomination by direct authority of a Conference or local congregation. She was not the first woman ordained to [26] the ministry, but the first as stated above to be ordained by the authority of a Conference or local organization. Besides her work in Ohio, she has held pastorates in Iowa and Missouri. Her home is now (1921) in Bricelyn, Minn., where she is spending life's afternoon in quietude.

      Mrs. Terrell is not to be reckoned as a pioneer minister of the Church, and yet her ministry began at quite an early date. She being the first woman ordained by the Christian Church, entitles her to honorable mention. She was licensed to preach by the Southern Ohio Christian Conference, of which the writer has been a member since the beginning of his ministry. He remembers her in the days of her strength and ministerial activities, and easily recalls the many times he heard her preach.

      The Conference held its annual session in 1877, in Ripley, Ohio. It was at this session that the writer was admitted to licentiate membership. Mrs. Melissa Timmons preached "The Annual Conference Sermon." Her text on that occasion was:

      "And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy."

      In this sermon she covered a wide field under the several heads of "Our Work," "Yokes and Chains," "Mental Culture," "Our Position," "The Primitive Church," and "Divine Life." She [27] related these several heads to each other, and in a masterly way built up a strong defense for the cause of Christ among men. Under the last named division she said in part:

      "The relation between the ministry and the churches rests on a mutual basis. The minister, in the exercise and improvement of his or her God-given talent, is ministering to the spiritual wants of the people. While the minister goes down into the depths of spiritual wisdom as God gives the ability, the brother farmer or mechanic, the sister teacher or clerk, or whatever may be the honest employment, according to the talent given, comes under the law of mutual interest, and brings us together as fellow-workers in a common cause."

      The Conference had the sermon printed in pamphlet form and distributed it quite widely, not only among the churches of its own membership, but throughout the denomination. She was often appointed to tasks of this character, and so far as known to the writer, never disappointed the expectations of the people. She was a speaker of rare ability and persuasiveness, and her appeals were seldom without response. There seemed to be pity in her voice, as there was sympathy in her soul, and her words, though falling at times in torrents, fell like the gentle showers upon thirsty fields. She was modest in her profession and humble in her service, but true and loyal nevertheless.

      She possessed the rare quality of being sociable [28] without being familiar, and of being courteous without being hypocritical. We all know that the transition from the courteous to the hypocritical is so easy and so often convenient that many do not hesitate to cross over from the real to the pretended, but of Mrs. Terrell it may be truthfully said that her whole ministerial life has been free from such disseminations and unwarranted familiarities. [29]

 

MARY STOGDILL

 

      "Now there was at Joppa (Upper Canada) a certain disciple named Tabitha, which by interpretation is called Dorcas (Mary). This woman was full of good works which she did."

      A very fine compliment was paid to woman, when a sneer was intended by the author of:

      All of which is true of woman, and has been since the days of Eve, and is a virtue of which man cannot boast. In the days of Deborah, Israel had gone to decay; the land was laid waste, and the people enslaved; their liberties had been taken away from them by Canaanitish rule; the men were faint-hearted, if not cowardly; their spirit was broken, and their hope gone. It was at such a time that a woman--Deborah--came to the front, and with an eloquence that equaled that of Patrick Henry, who many years afterward woke the echoes of revolution on the plains of Virginia, called upon the people to rise and throw off the yoke that enslaved them to heathen rule, and she kept at it until she got them to do it. Who but women began the mightiest agitation [31] this country ever knew, an agitation which made editors tremble and congressmen nervous, and which resulted in closing the American saloons, and freeing our land from their curse. And who but women carried on the contention against all odds, until they gained the recognition of their citizenship, and America's highest distinction, a voice in the government.

      Yes, when woman will she will, for when she takes hold of any worthy enterprise she never lets go 'till it is accomplished, or death ends her responsibility.

      Mrs. Mary Stogdill was but a woman, but she induced Christian ministers to cross over from the States into Canada, and plant the cause of the Christians there.

      Mary Stogdill was received to membership in the Christian Church at Greenville, New York, and baptized by Elder David Millard, who, in reporting a trip through Canada, which he took in 1825, says of her: "We rode that evening to Markham. Here Sister Mary Stogdill resides, formerly of Greenville (N. Y.) She is about the first of the Christian connection who came to Upper Canada to live. A letter from her, published in the Christian Herald in 1821, was instrumental of first calling Christian laborers into that part of the vineyard." It was not an easy task to which Mary Stogdill had committed herself, but the work was on her heart, as may be seen by the tone of the letter referred to by Elder Millard: [32]

From Mary Stogdill, to T. Brown, dated Newmarket, Whitechurch, May 17, 1821.

Dear Brother:

      Having an opportunity I again take my pen, fearing my second letter never reached you, for I have not heard from you since you wrote your first, which is a long time. Elder Doubleday has never seen me--Brother McIntire has never paid us a visit, although most anxiously have I looked for them. Think then how great the disappointment--yet still I hope. O persuade them to come; tell them Paul sought other countries, that he might not build on another's foundation. Bid them God speed to this part of the vineyard; for the fields are white and ready to harvest! Tell me if you have seen Elder Millard this winter; perhaps he too would come if he knew where to find us. I long for brethren, being but a little lamb when I was transplanted from the pleasant flock at Greenville to this wilderness of thorns and poison vines, here to pick my food from various branches called Christian. Think then how forlorn I feel--a stranger in a strange land, toiling along the tiresome road of life; and none to help me bear the burden.

      Surely it is the will of my heavenly father that I should stand firm to the end, or I should have been shaken before this. He has pleased, blessed be His holy name, to give me a persevering spirit, and a dreadful fear of backsliding. I dare not look back, but press with all my might toward the mark for the prize. O Jesus, thou hast the words of eternal life, to whom shall I go but unto thee. Here let me live, here let me die, and here let me rest on the rock of eternal ages that never moves. O how I long for heaven; the sordid chain that [33] bound me to earth is broken, and my soul is free--the world has lost its power to charm, and my poor heart feels a void that is only filled by the presence of my Redeemer. I now see though darkly through the rent veil, but I see enough of good there to make me sometimes long to plunge into the unseen world of spirits, and enjoy a converse with angels and saints made perfect. But here I must dwell a little longer; I have not yet completed what the Lord has for me to do. I must yet do something for His cause; and who knows but it is to succor the dear heralds of my Master that I was sent to Canada. Surely the door is opened--come in ye men of God, and Jesus come in with you.^* The weapons of our warfare are not carnal but mighty through God, to the pulling down of strongholds. Here is a work to be done--come then, let us be up and doing. The time is at hand when the nations must be reaped, and the sickle of the Lord has gone out--now is the striving for the morning star, therefore let us be found faithful. May the choicest of heaven's blessings attend you.

Farewell,         MARY STOGDILL.

      Within the month she had an answer to her prayer, and a response to her petition, for Rev. A. Huntly presented himself at her door. It happened that Darius Man, of Lake Simcoe, was at Mrs. Stogdill's at the same time, and invited Elder Hunt to go to Lake Simcoe and preach the gospel there. [34]

      Rev. Joseph Baily, in reporting a conference held in New York, October, 1821, says: "Brother Allen Huntly gave us an account of his travels and success in preaching the gospel in Upper Canada, where he had been laboring for a few months past, being led to visit that place by reading a letter from Mary Stogdill, published in the Christian Herald. He also presented us with a letter from a number of brethren in North Guillinbury, near Lake Simcoe, Upper Canada, where his labors had been blessed to the awakening and conversion of a number of the inhabitants, requesting that the said Allen Huntly should be ordained; and, as there were a number there who wished to be baptized, and were well satisfied with him as a minister of the gospel, the Conference took into consideration the said request, and, after much consultation and prayer to the Lord for wisdom, it seemed good unto us to send chosen men with Brother Huntly, that they might set in order the things that were wanting. And the Spirit bade Elder Simon Bishop and myself go with him, nothing doubting. Moreover, the Conference gave us letters of recommendation to the said brethren in Canada who had believed through grace. We left home on the 9th inst., crossed Lake Erie, spent the first day of the week with brethren in Porter; embarked at Fort George and, after a tempestuous voyage, arrived at York on the 17th, and the next day at Newmarket, where we were kindly received by Sister Stogdill. On the [35] morrow we arrived at Lake Simcoe, where we saw the grace of God and was glad. The good work of the Lord was still going on, and the number of converts were almost daily increased. On the First day of the week, almost the entire settlement came together, and after preaching the word Brother Allen Huntly was set apart to the work of the ministry, by fasting, prayer, and the laying on of hands. We then repaired to the shore of Lake Simcoe, because there was much water there, and Brother Huntly went down into the water, and baptized ten happy converts according to the New Testament, and a number more were determined to follow their Lord in this ordinance in a few days. A church was organized in New Testament order, with Christ for their head, and the Scriptures for their rule, which, when we left them, consisted of forty-three members well united." It is worthy of record that this sketch is being prepared at the time (June, 1921) that the Ontario Christian Conference is celebrating the Centennial Anniversary of the beginning of the Christians in Canada. It may be no more than a coincidence, but even so it is a remarkable and impressive fact. That Mary Stogdill was God's instrument in planting our cause in Canada, cannot be questioned, and that her works follow her, even after all the years, is clearly manifest. Her task was a difficult one, as will be seen from the following facts: The War of 1812 had not long been closed when she went to Canada. [36] The smoldering fires of the Revolution were easily fanned into flames by the events of that war, and one going over from the States could not escape the influence of the times. Indeed, it was most natural and always to be expected that the spirit of loyalty to one's country should find expression, and no matter how courteous and considerate the Canadians, nor how careful and guarded the Americans, clashes now and again seemed inevitable. The Canadians had bitter remembrances of the wars, and the Americans were by no means free from a spirit of selfish exultation, and unpleasant experiences were only to be expected. But, with a woman's tact, and a Christian's spirit, Mrs. Stogdill put herself so completely into the life of the country she had chosen for her home, that she could remain true to her native land without offense to her adopted country.

      But Mary Stogdill had bitter experiences other than that of political strife; however, having put her hand to the plough, she dared not look back. No sooner were the Christians organized than they found themselves not only in a sea of national strife, but in the heat of sectarian domination. In the memoir of that prince of preachers, "Father" Henry, one finds abundant evidence of the bitterness which sectarianism had developed among the followers of Christ. It is indeed an old story in history, that the powerful and established parties in religion, medicine, science, and politics become intolerant toward the new and weaker [37] organizations, a fact which may be accounted for, not only on account of supposed heresy in forms of faith, but by the natural tendency of those in power to lord it over the weak. It is a fact that often the persecuted turn persecutors as soon as they have gained sufficient power and influence to command, while those who had been persecuted plead for the individual right which they had denied to others. The Puritans, who came to America because they were oppressed in the mother country, soon became the oppressors of those who dared to differ from them. The sad thing about it is that friendship, fellowship, the finer sensibilities of the soul, and all the splendid possibilities of human life must die that sectarianism may live.

      In a letter written from Ontario, and signed "Barclay," published in The Herald of Gospel Liberty, in 1816, the following statement is made:

      "In this county the clergy are much disturbed. In seven towns within a few weeks a free gospel has been preached, which multitudes rejoice in. One Presbyterian deacon sent eight or ten miles to get a few numbers of The Herald of Gospel Liberty. I think he got some numbers; he scattered them through the neighborhood, and they made no small stir. Some made one observation, and some another. Some of them were burnt and some torn. One day as an aged gentleman came in to borrow them, to read for his own satisfaction, he found one partly burnt; and as he inquired the occasion of the middle of The Herald's being burnt, the deacon's wife (a lady of note, a splendid member [38] of a church in the place, and a President of the Female Society) observed that not only that was partly burnt, but that another was wholly burnt; and politely said, there was so much of the Devil in them, that they caught fire. The old gentleman was much surprised, but concluded their enmity to the principles they contained was the fire that devoured them."

      The friendship, the fellowship, the good will, and the neighborly spirit of these persons went up in the smoke and flame of the burning papers. But a better day has come, and a still better one is coming. "England and America are united," not only by the Atlantic cable, but by the indissoluble ties of national brotherhood. Individuals have ceased to burn their neighbor's papers, churches have silenced their theological batteries, and some glad day the sons and daughters of God will dwell together in the unity of the Spirit and in the bond of peace.

      All hail to the many noble women of the Christian Church, both dead and living. For the dead we have tears, and for the living we have cheers: Nancy Cram, Abigail Roberts, Melissa Terrell, Mary Stogdill, who were followed by a long line of worthy successors, all of whose lives shine in the history of our movement like stars in the sky. In the spirit of the victory they have helped to achieve, we apply the words of Thomas Moore when describing the Children of Israel crossing the Red Sea: [39]

      There are no records known to the author of this booklet whereby to determine the time and place of Mrs. Stogdill's birth or death. [40]

[EWCC 1-40]

      The electronic version of J. F. Burnett's Early Women of the Christian Church (Dayton, OH: The Christian Publishing Association, 1921) has been produced from a copy of the book held by the Disciples Christ Historical Society.

      Pagination in the electronic version has been represented by placing the page number in brackets following the last complete word on the printed page. In the printed text, the three portraits are on an inserted sheet facing the title page and the last page of the text; in the electronic edition, the portraits have been inserted before the essays on the respective subjects. Inconsistencies in spelling, capitalization, punctuation, and typography have been retained; however, corrections have been offered for misspellings and other accidental corruptions. Emendations are as follows:

            Printed Text [ Electronic Text
 -----------------------------------------------------------------------
 p. 8:      Cram, Abagail [ Cram, Abigail
 p. 10:     solemly [ solemnly
 p. 12:     church  With [ church. With
 p. 17:     as well as religon. [ as well as religion.
 p. 32:     destinction, [ distinction,
 

      Addenda and corrigenda are earnestly solicited.

Ernie Stefanik
Derry, PA

Created 12 May 1999.
Updated 2 July 2003.