Pioneering for Jesus; the story of Henrietta Hall Shuck

Front matter

ANG i TRGRO CASE

PAAR

Historical Socie

Foreword

When some of our denominational leaders first suggested that I write a biography of Mrs. Shuck, the obstacles seemed too great to one “cribbed, cabined, and confined” in a hospital. However, my friends spared no pains in aiding me to secure the necessary source material, and otherwise enabled me to overcome the difficulties that at first seemed so great.

Mrs. Shuck wrote only four letters to the Board, but she wrote many to her friends and relatives in the homeland. In 1846, Dr. J. B. Jeter gathered these letters together, and published them in a volume entitled “A Memoir of Mrs. Shuck.” This must forever remain the chief source of material for any book about her. In addition, I have secured original letters and a part of her Journal, through her niece, Mrs. Henrietta Hall Mallory. The files of the Religious Herald and of the Baptist Missionary Magazine have yielded further material. Mrs. Florence R. Chowning, from a treasured memory, gave some trustworthy tradition about the Halls’ home at Merry Point. Mrs. W. M. Pinckard did the necessary research work among the old court records in the Lancaster County Clerk’s office. Mrs. John B. Grimes, Mrs. R. E. Booker, Dr. T. B. Ray and others aided in securing the illustrations. My dear friend, Dr. J. H. Franklin, foreign secretary of the American Baptist Foreign Mission Society, who has kindly furnished the Introduction, also generously consented to place at the disposal of anyone I might designate the original correspondence between the Shucks and the Board. He furnished, also, several of the illustrations. Dr. Garnett Ryland aided me in many ways. Mrs. Douglass Scarborough McDaniel, Mrs. Julian P. Thomas and Dr. R. H. Pitt were good enough to read over the manuscript and offer most valuable suggestions.

Miss Blanche Sydnor White helped me in innumerable ways, from the beginning clear through to the end. She, it was, who went to New York for me and secured data from the original documents there. Moreover, she read each successive draft of the manuscript; and we conferred all the way along as to matter and arrangement. Furthermore, through her influence the Board of the W.M.U. graciously agreed to do the necessary initial financing, and to provide stenographers as I might require.

To one and all of these kind friends, I am deeply grateful. Like Uzziah of old, I have been “marvelously helped.” My friends and I have written this book. We send it forth with the prayer that it may in some way help forward the Kingdom of God.

T. S. Dunaway.

Memorial Hospital,

Richmond, Virginia,

Contents

CHAPTER PAGE

II. VI

Introduction—By Rev. James H. Franklin,

MMMM TRE este US ica Sayoud ave a ela ee 13 . A MISSIONARY IN THE MAKING .............. 17 Her Parentage—Her Girlhood—Her Marriage MO REINGHLOCATED. © «of or bod clnstadslacs esac s we 34 On to Boston—The Ocean Voyage—Kedgeree —Amherst — Penang — Singapore — Macao . MACAO AND KILMARNOCK .........-0..000008 59 At Work in Macao—At Work in Kilmarnock AMG AND SUNSHINE .....50..c0cececvees 94 Clouds—Sunshine . Reatu Missionary Work In Hone Kone ..... 116 Grounds and Building—Fruitful Labors of Missionaries TWILIGHT AND EVENING STAR .............-. 139

The Day’s Work—The Twilight’s Glow—The Evening Star—The Soul of Henrietta

Introduction

There is a tradition to the effect that after Plutarch had visited all the countries known to him, he declared he had found cities without walls, cities without money, and cities without a written language, but he was sure there never would be found a city without a place of worship of some description. Today we live in a world far larger than the one which Plutarch knew, whose inhabitants are greatly advanced in their knowledge of the universe about them, but the deepest yearning of mankind continues to be its quest for the Invisible. ‘Oh, that I knew where I might find him” still represents humanity’s highest aspiration. Idols in Africa, temples in India, ancient shrines in Asia, chapels and cathedrals in western lands, with their countless worshipers, all testify to a world-wide heart-hunger.

This ageless search for the Unseen is far more than an intellectual desire. In one of his war-time novels Mr. H. G. Wells makes one of his characters say: “Life begins nowhere and ends nowhere except in God”—therefore we must tell all men about him. Historians in plenty testify that in his inner soul man becomes like the god he worships; that inevitably one’s character is made or marred by that conception of the Highest to which one surrenders life itself in-adoration. If that be true, everyone is under a sacred obligation to share with others every experience, discovery or revelation that has satisfied his own soul in its search for God.

It must be confessed, however, that for a good many centuries Christians in general were apathetic with [13]

reference to the obligation and privilege of sharing Christ with others. Here and there on the Continent of Europe there were individuals in recent centuries who desired to witness for Christ to the uttermost parts of the earth. In England there were a few souls in the last decade of the eighteenth century who desired “to go far hence to the Gentiles.” In America several students at Williams College in 1807 held the famous haystack meeting and confessed their desire to make Christ known to all the world. Several years later Adoniram Judson and Ann Hasseltine Judson and Luther Rice sailed for India. The story of the Judsons spread over the land and slowly their spirit gripped others. A modest little woman in the Northern Neck of Virginia felt compelled to offer her life to God to be used in spreading the knowledge of Christ. She saw no likelihood of her dream being realized, for it appeared to be impossible for her, an unmarried young woman, to secure appointment. At the same time, however, a young man in another section of Virginia was being stirred by a desire to go abroad with the story of Christ. In the providence of God the two young people, reared in rural sections of the Old Dominion, were thrown together and became man and wife. They secured missionary appointment, and were the first married missionaries ever sent from America for service among the Chinese people. Mrs. Shuck was the first American woman to go as a missionary to China.

My dear friend, Dr. Thomas S. Dunaway, confined to his bed continuously for the last nine years and more, had learned that Mrs. J. L. Shuck, who was reared in our beloved Virginia, was not only the first American woman commissioned for missionary service in China, but that she started the first Christian school ever. conducted for

Chinese children in China, and organized the first Protestant church in that land. Dr. Dunaway felt that the story of such American pioneers in mission work in China should be given to the world, and despite all difficulties he has procured original documents or sent loving friends here and there to secure information, and although himself an invalid, he has made a distinctive contribution to the literature of Christian missions.

It is estimated that now there are about 400,000 evangelical Christians in China. It is interesting, therefore, to be taken back to the days when there was no evangelical congregation in that great country. Now there are many Christian colleges and other schools in China. It is interesting, likewise, to be told something regarding the first school started by missionaries to that land. Especially is one moved by the story of hardships endured by Mr. and Mrs. Shuck in their pioneer efforts. In our ease and comfort of today we need to be reminded of the sufferings of those who laid the foundations of Christian work in China and other lands.

“To us may grace be given to follow in their train.”

Those who know the author of this book and who have admired his widening influence and his growth of soul, especially during the years when his faith and courage have surmounted all difficulties, will breathe a prayer that the story of two pioneer missionaries to China may be used to deepen the interest of its readers in sharing Christ with men everywhere.

Jamis H. FRANKLIN.

New York, New York,

Chapter I A Missionary In The Making

“The sincere prayer of my heart is, ‘Oh, that I were qualified to become a missionary of the Cross.’ ”—Henrietta.

OMPANY was expected at the Halls’, and faithful

old Solomon, a family servant, was sent out into the Currotoman River to catch some fish for supper. Little eight-year-old Henrietta was allowed to accompany him, as she often did, for she liked to fish. They had good luck and soon turned homeward with a fine string of trout, croakers, perch and mullets. As they neared the home, they saw Mr. Hall enter the front gate with a tall, straight, broad-shouldered man. It was the youthful preacher from Bedford, Virginia, Rev. J. B. Jeter. Henrietta ran to meet them, and after being duly introduced, said, “O Pa, I want you to see the big fish that I caught today, the biggest one of all.” Solomon, being haled, came up for verification. “Yas, suh, she sho’ ketched dat one,” pointing to a large trout, and added, “an’ you can see for youse’f hit’s de bigges’ one in de bunch.”

It was a crisp day in the late fall, and when wraps were removed they sat by the blazing fireside. The visitor was a little indisposed, and Mrs. Hall and Henrietta went out to prepare for him some wine whey, which was a popular medicine in that day. It seemed to have a good result, and at supper the young preacher was able to enjoy a part of the big trout that Henrietta had caught. After supper, he took the little girl on his knee, and asked her if she loved the Saviour, and talked to her about his blessing little children and suffering them to come unto him. This interview made a lasting impression upon Henrietta’s mind. The unfolding of this little girl’s life and its rich frutage in later years is a story well worth telling.

Her PARENTAGE

Her grandfather, John Hall, was born in the latter part of the eighteenth century in Westmoreland County, Virginia, situated in the famous Northern Neck, lying between the Potomac River on the north and the Rappahannock on the south. Bishop Meade characterized the Northern Neck as “The Athens of Virginia.” It was truly an historic section, having given the nation three Presidents, namely, Washington, Madison and Monroe. Many other leading statesmen of the day were born in this locality also, including the famous family of Lees.

Left an orphan at a very early age, John Hall was brought up by an uncle. While yet a youth, however, he decided to make his own way in the world, and became a clerk in a store. We next find him running a hotel at Heathsville, the county seat of Northumberland County. Finally, he moved to Kilmarnock, in Lancaster County, and entered the mercantile business on his own behalf. He continued in this pursuit for thirty-three years, and became independent, though not wealthy. He was a consistent member of the Baptist church, and was esteemed by all as an honorable citizen.

He was twice married; first, on December 4, 1796, to Clarissa Pollard, daughter of Captain Thomas Pollard, of Revolutionary fame. She was an extraordinary woman, of vigorous intellect, earnest piety, and decided poetic genius. She published, in separate booklets, two poems of considerable merit. Mr. and Mrs. Hall were blessed with five children. Addison, the first-born, became the father of our heroine.

Addison Hall’s scholastic education was cut short by the War of 1812, which had a profound influence on those living in that exposed border locality. Though Addison was only fifteen years old, and military service was not required of him, he exhibited that true moral and physical courage which characterized his whole life, and eagerly volunteered to serve his country. Years afterward, this service was rewarded by the Government, in a land grant of one hundred and sixty acres.

When the war was over, Addison, after some experience as a clerk in his father’s store, and in a wholesale house in Baltimore, entered into partnership with his father in the mercantile business in Kilmarnock.

When he was only nineteen years old, he married Miss Susan Edmonds, daughter of Colonel Elias Edmonds, of Lancaster County. He was not at this time a professing Christian, but became one shortly afterward, while on his knees in prayer in his own home. He was baptized into the fellowship of Morattico Church.

In 1821 Addison Hall dissolved partnership with his father and moved to Merry Point in the same county, where he conducted a successful mercantile business on his own account.

While he was successful as a merchant, Mr. Hall had too active a mind and too great a fondness for letters to be content with a business that did not more actively and constantly call forth the exercise of his intellectual powers. He quietly took up the study of law and qualified himself for the bar. He was elected to the Virginia Legislature, and for five years was a most faithful representative of his people, until he declined the honor any further.

In 1827 Mr. Hall moved to Waverly, a farm on Indian Creek, near Kilmarnock, and gave himself up to the practice of law with all his accustomed ardor. While living at Waverly, he was head of the county militia, with the rank of Colonel.

Meanwhile, although Colonel Hall went rapidly to the front as a lawyer, he was being greatly exercised over the question of preaching the gospel. Just as he thought he had definitely decided against it, a circumstance occurred that re-opened the question. Being present at church when his minister failed for some reason to meet his regular appointment, Colonel Hall arose, most unexpectedly to himself and the congregation, and addressed the people on the subject of religion. Having once spoken in a public service, he continued to do so as opportunity offered. In 1828 he was licensed by the church “to exercise a public gift.” He continued for some time to practice law, preaching occasionally when the way was opened to him. Toward the close of the year 1834, at the age of thirty-seven, he felt constrained to quit the legal profession entirely and give himself up to the work of the’ gospel ministry.

Having burned his bridges behind him and definitely decided to spend the remainder of his life as a preacher rather than a lawyer, Colonel Hall waited for Providence to open a way to the pastorate; but as all the Baptist churches of that region were then supplied with pastors, he accepted for a while the appointment of General

Agent of the American Colonization Society for the State of Virginia. This was a movement fostered by Henry Clay and other leading statesmen of the day; and many of the most pious and intelligent people in the churches of all denominations lent their influence to it. About the first of the year 1835, Colonel Hall sold his farm, Waverly, and moved to Richmond, where he carried on his work for the Society for about nine months.

On January 1, 1835, Dr. J. B. Jeter moved to Richmond to become pastor of the First Baptist Church; and in the following month Colonel Hall became his successor at Morattico and Wicomico churches. He served this field nearly thirty-five years. During this time he baptized 1,768 persons. Colonel Hall was a liberal man himself, and developed his people in the grace of liberality. When the Rappahannock Association was formed in 1843, he was chosen to preside over it, and was for twenty years its revered and esteemed moderator. Of all the distinguished men in that locality in his day, no one contributed more to the general prosperity, intelligence, morality, and piety of the lower Northern Neck than did Addison Hall, patriot, merchant, lawyer, minister of the gospel.

We know little of Henrietta’s mother; but she was a pious and sensible woman, an exemplary wife, and a most devoted mother.

It was on October 28, 1817, while her parents were living in Kilmarnock, that Henrietta was born. It is hardly probable that she had any clear recollections of her residence in Kilmarnock, as the family moved to Merry Point when she was only three years old. The scenes of her childhood, therefore, were connected chiefly with Merry Point where she lived until she was about ten.

While this place was in a thickly settled community, it scarcely attained even unto the dignity of a village. It was in a neighborhood characterized by intelligence and integrity. Old Virginia gentlemen, living on their plan-: tations, were the Halls’ neighbors and associates at this time. Two of Henrietta’s sisters, Susan and Isabella, were born at Merry Point. It was in the days of slavery. So, we may picture a family of father, mother, and three little girls, with several servants in attendance.

In the fields and woods near by were to be found trailing arbutus, buttercups, daisies, jonquils, blue single hyacinths, wild violets, dogwood blossoms, swamp ivy, and goldenrod. Chinquapins and chestnuts abounded. In these things Henrietta might find much childish delight. The river that flowed by their front yard abounded in fish, crabs and oysters. Frequently, Henrietta watched the boats come sailing in from Baltimore, with goods for her father’s store and for others. The river just at the Point was so deep that the largest boats could dock at shore. One could stand on the little wharf and catch some fine fish. Henrietta, therefore, had abundant ways. to amuse herself and enjoy a normal child life at Merry Point. Here, also, she learned her A-B-C’s, and her first primary lessons.

On Sundays the Halls drove in the family carriage to Morattico Church. It was a drive of about twelve miles, over bad roads, with several hills, and many long, deep sandbeds and it probably took at least two hours each way. Frequently, they returned by way of Kilmarnock, three miles from Morattico, and took dinner with Mr. Hall’s father, finally. reaching home toward the close of the day.

Top, Waverly; Middle, Merry Point; Lower, Merry Point House [23]

The distance from Merry Point to Waverly was about fifteen miles. When the time came to make the move, the family drove in their carriage; the furniture was transported by carts and wagons. Throughout her whole career Henrietta lived on, or near, the water. Her home at Merry Point was, as we have seen, on the Currotoman River; her home at Waverly was on Indian Creek, an estuary of the Chesapeake Bay. As she looked out of the windows at Waverly a beautiful water scene presented itself to her eyes. Down at the end of the yard, a narrow board platform extended a short distance from shore, and at its extremity a small boat was tied. A canoe was fastened to a stake a little farther out. The creek abounded in sea foods, and afforded opportunity for swimming, rowing and sailing.

Henrietta at Merry Point, between the ages of six and ten, was in the period of absorption. She looked out upon the world about her with eager eyes, and heard with attentive ears. She saw and heard much that was new and strange to her budding mind, and she tried to take it all in. Henrietta at Waverly, between the ages of ten and seventeen, had arrived at the age of accountability and was now trying to find herself.

It was fortunate for her that during this time she had the wise guidance of her father, and during most of the time the watchful care of a godly and intelligent mother. In the country, with none of the attractions and amusements of the city about her, with no telephone, no Victrola, no radio, no automobile, she had fewer contacts than children of her age have now. But she had much time for observation, reading and meditation. She was a normal girl. While at bottom, she was thoughtful and serious-minded, she was nevertheless joyous and gay. Indeed, later in life, she spoke of herself as having been at this time too light-hearted and frivolous. She was intensely fond of reading, and had plenty of time to indulge this fondness. In the summertime she would take her book and go out in the shade of the trees in the yard; and in a swing, or on a rustic seat, or even curled up on the green grass, she would read, think, dream. Or, mayhap, in one of her thoughtful moods, she would get in the little skiff and push out into the water in the evening twilight and read and think, as the boat drifted slowly about until darkness approached, when she would paddle ashore. In the winter months, sitting by a table, before an open fire, she would read by the light of a kerosene lamp.

Her sister Susan was four years younger than Henrietta. They were great chums. Beautiful and touching are the numerous references to this fellowship in their letters in later years. Besides these two, there were four other children in the family at Waverly, namely, Isabella, Addison, William and Robert. Henrietta was big sister to all of these; and as long as she lived she felt the liveliest interest in them and cherished the fondest affection for them.

Colonel Hall made it his practice to send his children to the best schools and colleges the country afforded. His son Addison, for instance, was graduated from Brown University. When Henrietta was in her fourteenth year, she was sent to Fredericksburg and placed in the school of a Mrs. Little, a woman of high reputation as a teacher. From a letter written by Mrs. Little years afterward, we learn that Henrietta was diligent in her studies and blameless in her conduct. Her mind was sprightly, and her disposition ardent, enthusiastic and sincere. She possessed strong social affections, and was universally beloved by her classmates.

Up to this time Henrietta had not professed faith in Christ, though she was not unmindful of the importance of doing so. One day Mrs. Little wrote on the blackboard the question, ‘Where shall I be a hundred years hence?” The pupils were requested to give an answer to Mrs. Little privately, after due consideration and solemn reflection.

Henrietta, having returned home from Fredericksburg for her vacation, found her church engaged in an oldfashioned camp meeting with Rev. James B. Taylor and Rev. John Kerr assisting Dr. Jeter, her pastor. She was among the first to make a confession at this camp meeting. A week before this, she took a walk alone in the field adjacent to her home and quietly settled the question in her own heart. She told her parents about it at the time, but did not make a public confession until she did so at the camp meeting. On September 2, 1831, when not yet quite fourteen years old, she was baptized by Rev. J. B. Jeter into the fellowship of Morattico Church. She assigned her first permanent religious impression to that solemn question of her teacher, Mrs. Little, “Where shall I be a hundred years hence?” It awakened in her a sense of accountability to God and a deep conviction of guilt and condemnation, and, in the end, led to repentance and faith, and to obedience to Christ in baptism.

On December 26, 1831, Mrs. Hall died, and Henrietta felt a sense of incomparable loss. This great affliction came at a most unfortunate time in Henrietta’s life. About two months before this she had passed her fourteenth anniversary, and was at the age when she most

PIONEERING FOR JESUS oe 27 needed a mother. But, being the oldest of the six children, one of them an infant, she must undertake the oversight of her little brothers and sisters. It was a heavy responsibility to rest upon one so young, but she met it bravely, until Colonel Hall’s second marriage, faithfully discharging the obligations involved. This sudden bereavement made an ineffaceable impression on her mind and heart. Henceforth the world seemed to have little power to charm her; and the hope of meeting her mother in heaven grew into a joyous and ever-brightening anticipation. Four years later, she described that day of parting: “On this day four years ago I experienced the loss of one of the kindest and most affectionate mothers. Life no longer appeared joyous. I looked around for comfort, but, alas, none was to be found. Five helpless children, a bereaved husband and weeping servants, were all that met my eye. Her vacant chair reminded me of the many delightful seasons I had enjoyed in sitting by her side, and listening to her motherly advice. But now these moments had fled forever—her voice was still in death.” But Henrietta’s faith stood the trial, for she continues: “But why should I indulge these painful thoughts? It was, I am certain, all for the best. How infinitely happier she is than earth could make her. She is done with dull mortality and, having met her Saviour, is now feasting on his smiles.”

From the beginning of her Christian life, Henrietta cherished the missionary spirit, and had thought much about the possibility of becoming a missionary to the heathen herself. Her ardent, almost romantic disposition, her reading, her associations, the frequent conversations about missions in her own home, and her fervent piety naturally created a desire to be a missionary. Years afterward, in filling out a questionnaire for the Board, in answer to the question, “When did you decide to go to the heathen and what led you to think of the subject?” she says: “I decided to go to the heathen in March, 1834. Reading the memoirs of Mrs. Judson caused me first to think of the subject. A deep and abiding yearning for their souls and a conviction that God pointed me thither caused me to decide.” But it was then an unheard-ofthing for a single woman to be sent out by any missionary board. How could her dreams ever be realized? She did not know, but God did.

Her MarriacE

The nine months that the Halls spent in Richmond meant much to Henrietta. To begin with, they gave her a taste of city life, whereas all her previous days she had lived in the country. They meant also a period of study in the girls’ seminary taught by Rev. and Mrs. Henry Keeling. Here began a friendship between her and her teachers that flourished until the close of her life.

Henrietta, along with her father and stepmother, joined the First Baptist Church of Richmond. She taught a class in the Sunday school and threw herself heart and soul into the work. It is doubtful whether Henrietta ever went to Sunday school as a pupil. Somewhere between 1820 and 1831 Sunday schools came into being in the Dover Association. In the latter year Morattico reported to this association, to which it then belonged, that it had Sunday schools (plural). From other sources we learn that one of these schools was conducted in the home of Deacon Eppa Norris, and was conducted very much as the “old field” schools of the time. It met at nine a.M. and continued until noon, when there was an intermission of two hours; then it resumed and remained in session until four o’clock, when all the family and attendants were called in, and a prayer meeting was held. There were two subjects taught, reading and spelling, and just two textbooks used, the Bible and the “old blue back spelling book.” The object was to teach the children to read the Bible. The pupil used a “fesque,” made by the teacher from a goose quill, and pointed out each word as he read. There was no comment, or explanation, and the reading was done in a most perfunctory manner.

During her stay in Richmond, Henrietta and a certain young man met, exchanged glances, went home and dreamed of each other. Jehu Lewis Shuck (pronounced Shook) was born September 4, 1812, at Alexandria, then in the District of Columbia, now in Virginia. While Lewis was yet a small boy, his father died. Later, his mother moved to Lewisburg, Greenbrier County, Virginia (now West Virginia). Here he was baptized, when a lad of only ten years.

We know little of his boyhood or youth, but there are two things in his young manhood that need to be noted. At this time Judson in Burma was sending back thrilling accounts of his work among the heathen, and Luther Rice, whom the board felt financially unable to maintain on the foreign field, was going up and down the land from one end to the other, spreading missionary enthusiasm. This had made a profound impression upon Henrietta. In like manner young Shuck had been stirred to his very depths, and was debating in his mind the question of volunteering his services in China. He was a student of theology at the old Virginia Baptist Seminary, from which sprang Richmond College and the

University of Richmond. Meanwhile, he had joined the Third Baptist Church of Richmond, now Grace Church. At a certain service, when an offering was asked for foreign missions, a young man sitting in the rear of the church secured a piece of paper, or cardboard, wrote something on it, and dropped it in the collection plate. Later, when the offering was being counted, it was observed that there was much silver, many notes, and even some gold; but that which attracted most attention was a bit of paper on which was written, “Myself, J. Lewis Shuck.” Of silver and gold he had practically none, but such as he had he gave—even himself. While securing his education, Lewis Shuck was financially helped by some of the Woman’s Missionary Societies that had been organized under the influence of Luther Rice, particularly the societies in the churches of King and Queen county.