Since the time that the Rev. Theodore Cuyler was obliged by the Presbytery of Long Island to apologize for inviting Miss Sarah Smiley, the Quaker preacher, to occupy the pulpit of the Lafayette Avenue Church in Brooklyn, the question of the right of women to preach in Presbyterian churches, has come up in various parts of the country, but has never been brought judicially before any ecclesiastical body until yesterday, when it occupied the attention of the Newark Presbytery, under the following circumstances. October 29, 1876, Mrs. L. S. Robinson and Mrs. C. S. Whiting, two ladies who were much interested in the temperance movement, asked and received permission of the Rev. Isaac M. See, of the Wickliffe Presbyterian Church at Newark, to occupy his pulpit, morning and evening of that day. They accordingly addressed the congregation on the subject of temperance. To this the Rev. E. R. Craven, of the Third Presbyterian Church, of Newark, objected, and brought before the Newark Presbytery the following charge:
"The undersigned charges the Rev. Isaac M. See, pastor of the Wickliffe Church, of Newark, N. J., a member of your body, with disobedience to the divinely enacted ordinance in reference to the public speaking and teaching of women in churches, as recorded in I. Corinthians, xiv., 33 to 37, and I. Timothy, ii., 13, in that: First specification—On Sunday, October 29, 1876, in the Wickliffe Church of the city of Newark, N. J., he did, in the pulpit of the said church, and before the congregation there assembled for public worship at the usual hour of the morning service, viz., 10:30 a.m., introduce a woman, whom he permitted and encouraged then and there publicly to preach and teach." The second specification is couched in similar language, except that it charges Mr. See with introducing another woman at the evening service upon the same day. The charge was presented at the regular meeting of the Presbytery, a short time ago, and the hearing of the case was adjourned until yesterday. The meeting was held in the lecture room of the Second Presbyterian Church in Washington street. Rev. John L. Wells, pastor of the Bethany Mission Chapel, presided, and there was a fair attendance of the members of the body. Of the audience at least nine-tenths were women.[282] Dr. Craven, the prosecutor, sat on the front row of seats, near to the clerk's table, while Dr. See, who is very stout, with a double chin, and the picture of good-nature, sat in the rear of the members of the Presbytery, and among the front rows of spectators. Dr. McIllvaine introduced the following resolution:
Resolved, That this charge, by common consent of the parties, be dismissed at this stage of the proceedings, with affectionate council to the Rev. Dr. See not to go contrary to the usages of the Presbyterian Church for the future.
This brought Brother See to his feet. He could not, he said, assent to Brother McIllvaine's resolution. He had not consented that the charge should be dismissed, as in the resolution. Brother McIllvaine expressed himself as sure that Brother See had consented, but Brother See was again equally sure that he had not. Some member here suggested that Dr. Craven should first have been asked if he consented to dismiss the charge, and this brought that gentleman to his feet. A more complete antithesis to Dr. See cannot be imagined. He is tall, gaunt, with full beard and mustache, short, bristling hair, that stands upright in a row from the centre of his forehead to the crown of his head. He said that at the request of Dr. McIllvaine and another respected member of the Presbytery he had said that if the party charged would give full and free consent to the resolution, he would also assent; "and," he added, "such is now my position." Dr. McIllvaine then gave at length his reasons for desiring to arrest the case where it was. No good could come of its discussion, and the result could not but be productive of discord. The Moderator reminded Dr. See that they waited for an answer from him.
Dr. See—May we have a season of prayer, sir? The Moderator said there was no objection. Dr. See explained that the matter at issue was not a personal one; it was a question as to the meaning of the Scriptures upon a certain point, and he was there simply to know what the Presbytery would do. Rev. Drs. Brinsmayd and Fewsmith then prayed, but Dr. See's frame of mind was not in the least changed. He still insisted that his was the passive part, to sit and see what they would do with his case. Rev. Dr. Wilson thought that if Brother See did not desire to do anything contrary to the usages of the church, he might say so. Brother See said it was a question of whether God Almighty had said certain things or not, and that he could not answer. In his formal answer to the charge the accused then said: "I believe myself to be not guilty of the charge, but I admit the specifications." Dr. Craven, in his speech, said it was in no spirit of animosity that he had brought the charge. He believed that the law of God had been broken in this case; not designedly, perhaps, but really. A custom had found lodgment in a Presbyterian church that would impair its efficiency and would also injure woman in the sphere which she was called upon by God to fill. No judicial decision had been arrived at upon this question. The case of Dr. Cuyler was the first that had come before a Presbytery, and that was hardly a trial of the question. "Why should I," he continued, "bring this charge? Because I have felt it to be wrong, and feeling thus, resolved to take the duty upon myself, painful and agonizing as the task may be. I deem it my duty to God to do so." Dr. See (sotto voce)—"And the Lord will bless you for it."
Dr. Craven, continuing, read the passages of Scripture referred to in this charge. He did not, he said, affirm that woman had no work in the church. She had a great and glorious sphere; she had no right to teach and speak in public meetings, but she could teach children and ignorant men in private. He would not affirm that some women could not preach as well as, or better than some men, and he did not know but that in the future she might occupy the platform on an equality with men; but at present she could not, and it was expressly forbidden in the passages which he had read. "You may run to hear another man's wife preach, or another man's daughter," said he, "but who would have his own wife stand upon the platform, or his own daughter face the mob? Woman is the heart of man, but man is the head. Let woman go upon the platform, and she loses that shrinking modesty that gives her such power over children. What child would wish to have a public-speaking mother? I trust this evil will not creep in upon the church. I felt bound to resist it at the outset, and unless I am convinced of my error shall withstand it to the death." * * * *
January 2, 1877, Rev. Dr. See continued his defense of himself for letting a woman into his pulpit. Then the roll was called for the views of the Presbytery. Dr. McIllvaine said that the two sources of light, as he understood it, were the teachings of the Lord and his disciples. The Lord didn't select women for his twelve, and vacancies were not filled by women. It wasn't a woman who was chosen to do Paul's work. He was the chosen teacher of the church in that and all succeeding ages, and he had said, "I suffer not women to teach, or to usurp authority in the church." Dr. Brinsmade, who was the pastor of the Wickliffe Church before Dr. See was called there, admitted that women could preach well, but thought the Presbytery had better stick by the divine command. Dr. Canfield also agreed with Paul. He loved women and loved their work, but it seemed from the experience of the world that God intended that the pulpit should be the place for men. Such, at any rate, had been the principle and the practice of the Presbyterian Church; and if Brother See could not conform to its rules, he would say to him, "Go, brother; there are other churches in which you can find a place." Dr. Canfield was called to order for that addendum. Dr. Hutchings, of Orange, referred to the ancient justification of slavery from the Bible, and in view of honest differences of construction accepted by the church, thought the question should be left to the discretion of pastors and church-sessions. Rev. Jonathan F. Stearns, pastor of the First Church, demurred to this and stood by the Scripture text. Nine-tenths of the ladies of the church, he said, would vote against preaching by women.
Rev. James E. Wilson, pastor of the South Park Church, said that in churches where women had been permitted to preach, they had lost ground. "I have never heard a Quaker woman," said he, "preach a sermon worth three cents (laughter), and yet I have heard the spirit move them to get up and speak at most improper times and on most inopportune occasions, and have heard them say most improper and impertinent things." In the Methodist Church he did not believe that there were over twenty-five women preachers, so the women were losing ground, and not gaining. Even the woman suffragists, who made so much noise a few years ago, had subsided, and he did not believe there were a hundred agitators in the whole country now. "See," he said, "where Brother See's argument would carry him. Any woman that has the spirit upon her may speak, and so, by and by, two or three women may walk up into Brother See's pulpit and say,'Come down; it's our turn now, we are moved by the spirit.' (Laughter). A woman's voice was against her preaching; a man's voice came out with a 'thud,' but a woman spoke soft and pleasing; however, here were the plain words of the text, and any man that could throw it overboard could throw over the doctrine of the atonement. If a mother should teach her son from the pulpit by preaching to him, thus disobeying the plain words of the apostle, she must not be surprised if her son went contrary to some other teaching of the apostle. But the fact was, the women did not desire to preach; otherwise they would have preached long ago. He rejoiced when that convention of temperance women assembled in Newark, but he could not help pitying their husbands and families away out in Chicago and elsewhere. (Laughter).
Rev. Ferd. Smith, the pastor of the Second Church, said the president of the Woman's Temperance Union had asked him if they could have the use of the church, and he had said "yes"; "and," said Dr. Smith, "I am glad that I did it, and I am sorry that I was not there to hear the address; and now, brethren, I am going to confess that I have sinned a little in this matter of women preaching. Two or three years ago I went and heard Miss Smiley preach. I had heard in the morning—I won't mention his name—one of the most distinguished men of the country preach a very able sermon—a very long one, too. [Laughter.] I had heard in the afternoon a doctor of divinity; I don't see him here now, but I have seen him, and I won't mention his name; and I heard Miss Smiley in the evening. It may be heresy to say it, but I do think I was more fed that evening than I had been by both the others; but I do not on that account say that it is good for women to go, as a regular thing, into the pulpit. If I had heard her a dozen times, I should not have been so much moved. Woman-preaching may do for a little time, but it won't do for a permanency. I heard at Old Orchard, at a temperance convention, the most beautiful argument I ever listened to, delivered with grace and modesty and power. The words fell like dew upon the heart, enriching it, and the speaker was Miss Willard; but for all this, brethren, I do not approve of women preaching. [Great laughter.] We must not, for the sake of a little good, sacrifice a great principle." Dr. Pollock of Lyons Farms wanted to shelter women, to prevent them from being talked about as ministers are and criticised as ministers are; it was for this that he would keep them out of the pulpit. Rev. Drs. Findley and Prentiss de Neuve were in favor of sustaining the charge. Rev. Dr. Haley contended that Brother See ought not to be condemned, because he had not offended against any law of the church. Drs. Seibert, Ballantine and Hopwood spoke in favor of sustaining the charge. A vote of 16 to 12 found Rev. Dr. See guilty of violating the Scriptures by allowing women to preach, and the case was appealed to the General Assembly.
The Rev. Isaac W. See, pastor of the Wickliffe Church, Newark, N. J., was charged by Rev. Elijah R. Craven, D. D., with disobedience to the divinely enacted ordinance in reference to the public speaking and teaching of women in the churches as recorded in I Corinthians, xiv., 33-37, and in I Timothy, ii., 11-13, in that twice on a specified Sabbath, in the pulpit of his said church, at the usual time of public service, he did introduce a woman, whom he permitted and encouraged then and there publicly to preach and teach.
The Presbytery of Newark sustained the charge, and from its decision Mr. See appealed to the synod of New Jersey, which refused by a decided vote to sustain the appeal, expressing its judgment in a minute of which the following is a part:
In sustaining the Presbytery of Newark as against the appeal of the Rev. I. M. See, the synod holds that the passages of scripture referred to in the action of the Presbytery, do prohibit the fulfilling by women of the offices of public preachers in the regular assemblies of the church.
From this decision Mr. See has further appealed to the General Assembly, which, having thereupon proceeded to issue the appeal, and having fully heard the original parties and members of the inferior judicatory, decided that the said appeal from the synod of New Jersey be not sustained by the following vote: To sustain, 85. To sustain in part, 71. Not to sustain, 201.
A certain little woman living in Jersey City has, from time to time, occupied a portion of public consideration; this is Mrs. Ericka C. Jones, for four years and a half warden of the Hudson county jail, probably the only woman in the world who holds such a position. Her history is briefly this: Some seven years ago her husband obtained the appointment of jailor at this institution, and moved to it with his bride. From the time of their incoming a marked improvement in the administration of the jail became apparent, which continued, when, after two years, Mr. Jones was stricken down with softening of the brain, which reduced him to a condition of idiocy for six months before his death. When at last this occurred, by unanimous vote of the board of freeholders the woman who had really performed the duties of jailor was appointed warden of Hudson county jail. All this has been a matter of report in the papers, as well as the attempt to oust her from the position, which was made last fall, when certain male politicians wanted the place for some friend and voter, and appealed to Attorney-General Vanetta, who gave an opinion adverse to the lady's claims. Resolutions on the subject were passed by various woman suffrage societies, and anxious to see the subject of so much dispute, and hear her story from her own lips, a party of ladies was made up to call upon her.
Hudson-county jail stands in the same inclosure with the court-house, a small, neatly-kept park, well shaded by fine trees, and being on very high ground commands a view over the North River and New York Bay. The building is a substantial one of stone, with nothing of the repulsive aspect of a jail about it. Asking for Mrs. Jones, we were at once shown into the office. We had expected to see a woman of middle age and somewhat stern aspect. Instead, we beheld a pretty, young person, apparently not more than twenty-five years old, with bright, black eyes, waving brown hair, good features and plump figure. She was very neatly dressed and pleasant in manner, making us cordially welcome. We were conducted into the parlor and at once begged her to tell us all about her case, which she did very clearly and concisely. When she was left a widow with two little children she had no idea that this place would be given her, but it was tendered to her by unanimous vote of the board of freeholders. At that time there were in jail three desperate criminals, Proctor, Demsing and Foley, bank robbers, and some persons feared that a woman could not hold them, but they were safely transferred at the proper time from the jail to the state-prison. "And," she added, with a bright smile, "I never have lost a prisoner, which is more than many men-jailors can say. Some of them tried to escape last fall, but I had warning in time, sent for the police, and the attempt was prevented."
"And do you think there is any danger of your being turned out?" "I don't know. I intend to remain in the place until the end of my term, if possible, since as long as the effort to dismiss me is based solely on the ground of my sex and not of my incompetency, it ought justly to be resisted." "But Attorney-General Vanetta gave an adverse opinion as to the legality of your appointment?" "Yes, but ex-Attorney-General Robert Gilchrist, a very able lawyer, has given an opinion in my favor, while Mr. Lippincott, counsel of the board when I was appointed, also held that I was eligible for the place."
She then went on to tell us some of the petty persecutions and indirect measures Which have been resorted to in order to induce her to resign, as her term of office will not expire for two years. When her husband was given the position, the allowance consisted of 40 cents a day for each prisoner, 50 cents for each sick person, 25 cents for every committal, and 12½ cents for every discharge. The daily allowance has been cut down from 40 to 25 cents, and all the other allowances have been entirely done away with. She is, therefore, at this moment running that jail on 25 cents a day for each prisoner. Out of this sum she must pay for all food, all salaries of assistant jailors, etc., all wages of servants, and even the furniture of the place. She is supplied with fuel and gas, but no stores of any description. She has also had other annoyances. The payment of money justly due has been opposed or delayed; and whereas her husband was required to give bond for only $5,000, she has been forced to give one for $10,000. She has also been troubled by the visits of persons representing themselves to be reporters of papers, who have wished to borrow money of her, and failing in this, have printed disagreeable articles about her. She has, of course, no salary whatever. "However, I do as well as I can with the money I receive," she said, with that pleasant smile. "And now would you like to see the jail?" * * * *
Ex-Attorney Gilchrist's opinion on her case is an able indorsement of her position. He says, in the first place, that as Attorney-General Vanetta's adverse view was not given officially, it is not binding on the Board of Freeholders, and then goes on to cite precedents. "Alice Stubbs, in 1787, was appointed overseer of the poor in the county of Stafford, England, and the Court of King's Bench sustained her in the office. A woman was appointed governor of the work-house at Chelmsford, England, and the court held it to be a good appointment. Lady Brangleton was appointed keeper of the Gate-House jail in London. Lady Russell was appointed keeper of the Castle of Dunnington. All these cases are reported in Stranges R., as clearly establishing the right and duty of woman to hold office. The case of Ann, Countess of Pembroke, Dorsett and Montgomery, who was sheriff of Westmoreland, is very well known." The opinion winds up by saying: "The argument that a woman is incompetent to perform the duties of such an office is doubly answered—first, by the array of cases in which it is held that she is competent; second, by the resolution of the board when Mrs. Jones was appointed, that she had for a long time prior thereto actually kept the jail while her husband was jailor." How this whole matter would be simplified if women could vote and hold office, so that merit and not sex should be the only qualification for any place.—New York Record, 1876.
The distinguished president of Princeton College, Dr. McCosh, has two daughters who are great walkers. They are in the habit of going to Trenton and back, a distance of about twenty miles, where they do their shopping. One day a dude accosted Miss Bridget on the road, and said, in the usual manner: "Beg pardon, but may I walk with you?" She replied, "Certainly," and quickened her pace a little. After the first half-mile the masher began to gasp, and then, as she passed on with a smile, he sat down panting on a mile-stone, and mopped the perspiration from his brow.
An old gentleman, Aaron Burr Harrison, a resident of East Orange, has just passed on to his long home, full of years—eighty-eight—and with a good record. He told me about his sister's voting in New jersey, when he was a child—probably about 1807. The last time I took a petition for woman suffrage to him, he signed it willingly, and his daughter also.
In the lower House of the New Jersey legislature a Democratic member recently moved that the word "male" be stricken from the constitution of the State. After some positive discussion a non-partisan vote of 27 to 24 defeated the motion. This occurrence, it is to be observed, is chronicled of one of the most conservative States in the Union. The arguments used on both sides were not new or remarkable. But the vote was very close. If such a measure could in so conservative a State be nearly carried, we can have reasonable hope of its favorable reception, in more radical sections. In New Jersey we did not expect success for the resolution proposed. The favorable votes really surprised us. We do not mistake the omen. Gradually the point of woman's responsibility is being conceded. The arbitrary lines now drawn politically and socially are without reason. Indeed, one of the members of the New Jersey Assembly called attention to the fact that to grant suffrage now would not be the conferring of a new gift on women, but only a restoration of rights exercised in colonial times.
FOOTNOTES:
[274] See [Vol. I., page 447].
[275] Mrs. Pryor lived formerly in Waterloo, New York. She was present at the first convention at Seneca Falls, and sustained the demand for woman suffrage with earnest sympathy. I have been indebted to her for a splendid housekeeper, trained by her in all domestic accomplishments, who lived in my family for thirty years, a faithful, devoted friend to me and my children. Much that I have enjoyed and accomplished in life is due to her untiring and unselfish services. My cares were the lighter for all the heavy burdens she willingly took on her shoulders. The name of Amelia Willard should always be mentioned with loving praise by me and mine. Her sympathies have ever been in our reform. When Abby Kelly was a young girl, speaking through New York in the height of the anti-slavery mobs, Margaret Pryor traveled with her for company and protection. Abby used to say she always felt safe when she could see Margaret Pryor's Quaker bonnet.—[E. C. S.
[276] In a letter to Mary F. Davis, February 13, 1882, asking her for some facts in regard to that period, Lucy Stone says: "I have never kept any diary or record of my work. I have been too busy with the work itself. I could not answer your questions without a search among old letters and papers, which have been packed away for years, and I have not time to make the search, and cannot be accurate without. I know we had many meetings in New Jersey in all the large towns, beginning in Newark and Orange, and following the line of the railroad to Trenton, Camden, and Vineland, and then another series that included towns reached by stage, Salem being one, but I cannot tell whether these meetings were before or after the formation of the State Society." The records show that they were before, says Mrs. Davis; newspaper reports of them are in the archives of the Historical Society.