Ideas About the Ministry.
To construct from the published deliverances, and personal
correspondence of Elias Hicks, a statement of his theory and practice
touching the ministry is desirable if not easy. That he considered
public religious exercise an exalted function, if of the right sort,
and emanating from the Divine source, is abundantly evidenced in all
he said and wrote. The call to particular and general service, whether
in his home meeting for worship, or in connection with his extended
religious journeys, he believed came directly from the Divine Spirit.
One instance is related, which possibly as clearly as anything,
illustrates his feeling regarding the ministry, and the relationship
of the Infinite to the minister. In the fall of 1781, when his service
in the ministry had been acknowledged about three years, he was very
ill with a fever, which lasted for several months. In the most severe
period of this indisposition he tells us that "a prospect opened to
my mind to pay a religious visit to some parts of our island where no
Friends lived, and among a people, who, from acquaintance I had with
them, were more likely to mock than receive me." He opposed the call,
and argued against it, only to see the disease daily reducing his
bodily and mental strength. He became convinced that in yielding to
this call lay his only hope of recovery, and had he not done so his
life would have gone out. Having fully recovered, the intimated service
was performed the following summer.
He seemed to treat his ministry as something in a measure apart from
his personality. He repeatedly referred to his own ministerial labors
in a way not unlike that indulged in by his most ardent admirers.
Yet this was always accompanied with acknowledgment of the Divine
enlightening and assistance. On the 22d of Tenth month, 1779, he held
an appointed meeting in Hartford, Conn., a thousand persons being
present. Of this meeting he said: "The Lord, in whom we trust, was
graciously near, and furnished us with ability to conduct the meeting
to the satisfaction and peace of our own minds; and to the edification
of many present, and general satisfaction to the assembly."[37]
[37] Journal, p. 85.
Speaking of a meeting at Market Street, Philadelphia, in Fourth month,
1801, he remarked: "My spirit was set at liberty, and ability afforded
to divide the word among them, according to their varied conditions, in
a large, searching and effectual testimony; whereby a holy solemnity
was witnessed to spread over the meeting, to the great rejoicing of the
honest-hearted."[38]
[38] Journal, p. 89.
At a meeting at Goose Creek, Virginia, the 22d of Third month, 1797,
he tells us: "After a considerable time of silent labor, in deep
baptism with the suffering seed, my mouth was opened in a clear, full
testimony, directed to the states of those present. And many were
brought under the influence of that power which 'cut Rahab, and wounded
the dragon.'"[39]
[39] Journal, p. 69.
In the acknowledgment of the Divine influence and favor, Elias Hicks
had a collection of phrases which he repeatedly used. "It was the
Lord's doings, and marvelous in our eyes," was a common expression. He
repeatedly said: "Our sufficiency was not of ourselves, but of God;
and that the Lord was our strength from day to day, who is over all
blessed forever." One of his favorite expressions was: "To the Lord be
all the praise, nothing due to man."
Trite and pointed Scripture quotations were always at command, and
they were effectively employed, both in speaking and writing. It will
be noted by the reader that not a few of the expressions used by Elias
Hicks sound like the phrases coined by George Fox.
That Elias Hicks believed in the plenary inspiration of the preacher is
well attested. His testimony was constantly against the "letter," with
little recognition that the letter could ever contain the spirit. Here
is a sample exhortation to ministers:
"And it is a great thing when ministers keep in remembrance that
necessary caution of the divine Master, not to premediate what they
shall say; but carefully to wait in the nothingness and emptiness of
self, that what they speak may be only what the Holy Spirit speaketh
in them; then will they not only speak the truth, but the truth,
accompanied with power, and thereby profit the hearers."[40]
[40] Journal, p. 296.
He admonished Friends in meeting, and especially ministers, to "get
inward, and wait in their proper gifts." The evident theory was that by
waiting, and possibly wrestling with the manifestation it was possible
to tell whether it was from below or above.
Still, there was not an entire absence of the human and even the
rational in Elias Hicks' theory of the ministry as it worked out in
practice. He had evidently discovered the psychological side of public
speaking to the extent of recognizing that even the preacher was
influenced by his audience.
When he was in Philadelphia in 1816, before the troubled times had
arrived, he tells us that "it proved a hard trying season: one of
them [ministers] was exercised in public testimony, and although she
appeared to labor fervently, yet but little life was felt to arise
during the meeting. This makes the work hard for the poor exercised
ministers, who feel the necessity publicly to advocate the cause of
truth and righteousness, and yet obtain but little relief, by reason
of the deadness and indifference of those to whom they are constrained
to minister. I found it my place to sit silent and suffer with the
seed."[41]
[41] Journal, p. 271.
In a personal letter, while on one of his visits, Elias Hicks gave the
following impression of the meeting and the ministry:
"To-day was the quarterly meeting of discipline. It was large, and I
think in the main a favored instructive season, although considerably
hurt by a pretty long, tedious communication, not sufficiently
clothed with life to make it either comfortable or useful. So it
is, the Society is in such a mixed and unstable state, and many
who presume to be teachers in it, are so far from keeping on the
original foundation, the light and spirit of truth, and so built up
in mere tradition, that I fear a very great portion of the ministry
among us, is doing more harm than good, and leading back to the weak
and beggarly elements, to which they seem desirous to be again in
bondage."[42]
[42] Letter to his wife, dated Purchase, N. Y., Tenth month 29, 1823.
This is not the only case of his measuring the general effect of the
ministry. In Seventh month, 1815, he attended Westbury Quarterly
Meeting, and of its experiences he wrote as follows:
"Was the parting meeting held for public worship. It was a large
crowded meeting, but was somewhat hurt in the forepart, by the
appearance of one young in the ministry standing too long, and
manifesting too much animation: Yet, I believed, he was under
the preparing hand, fitting for service in the Church, if he only
keeps low and humble, and does not aspire above his gift, into the
animation of the creature. For there is great danger, if such are
not deeply watchful, of the transformer getting in and raising the
mind into too much creaturely zeal, and warmth of the animal spirit,
whereby they may be deceived, and attribute that to the divine power,
which only arises from a heated imagination, and the natural warmth
of their own spirits; and so mar the work of the divine spirit on
their minds, run before their gift and lose it, or have it taken away
from them. They thereby fall into the condition of some formerly, as
mentioned by the prophet, who, in their creaturely zeal, kindle a
fire of their own, and walk in the light thereof; but these, in the
end, have to lie down in sorrow."[43]
[43] Journal, p. 234.
Of the same quarterly meeting, held in Fourth month in the following
year, in New York, Elias wrote: "It was for the most part a favored
season, but would have been more so, had not some in the ministry quite
exceeded the mark by unnecessary communication. For very great care
ought to rest on the minds of ministers, lest they become burthensome,
and take away the life from the meeting, and bring over it a gloom of
death and darkness, that may be sensibly felt."[44]
[44] Journal, p. 268.
His feeling regarding his own particular labor in the ministry is
almost pathetically expressed as follows:
"Meetings are generally large and well-attended, although in the
midst of harvest. I have continual cause for deep humility and
thankfulness of heart under a daily sense of the continued mercy of
the Shepherd of Israel, who when he puts his servants forth, goes
before them, and points out the way, when to them all seems shut
up in darkness. This has been abundantly my lot from day to day,
insomuch that the saying of the prophet has been verified in my
experience, that none are so blind as the Lord's servants, nor deaf
as his messengers. As generally when I first enter meetings I feel
like one, both dumb and deaf, and see nothing but my own impotence.
Nevertheless as my whole trust and confidence is in the never-failing
arm of divine sufficiency, although I am thus emptied, I am not cast
down, neither has a murmuring thought been permitted to enter, but
in faith and patience, have had to inherit the promise, as made to
Israel formerly by the prophet. 'I will never leave thee, nor forsake
thee.' This my dear, I trust will be the happy lot of all those who
sincerely trust in the Lord, and do not cast away their confidence,
nor lean to their own understanding."[45]
[45] Letter to his wife, written from East Caln, Pa., Seventh month 22,
1813.
Occasionally in his ministry Elias Hicks did what in our time would be
called sensational things. In this matter he shall be his own witness.
Fourth-day, the 6th of Twelfth month, 1815, at Pearl Street meeting in
New York, there was a marriage during the meeting, on which account the
attendance was large. After remarking that his mind was "exercised in
an unusual manner," he says:
"For the subject which first presented, after my mind had become
silenced, was the remembrance of the manner in which the temporal
courts among men are called to order; and it became so impressive,
as to apprehend it right to make use of it as a simile, much in the
way the prophet was led to make use of some of the Rechabites, to
convict Israel of their disobedience and want of attention to their
law and law-giver. I accordingly was led to cry audibly three times,
'O yes! O yes! O yes! silence all persons, under the pain and penalty
of the displeasure of the court.' This unusual address had a powerful
tendency to arrest the attention of all present, and from which I
took occasion, as truth opened the way, to reason with the assembly,
that if such a confused mass of people as are generally collected
together on such occasions, and from very different motives, and
many from mere curiosity to hear and see the transactions of the
court, should all in an instant so honor and respect the court,
as immediately to be still and silent at the simple call of the
crier: How much more reasonable is it, for a collection of people,
promiscuously gathered to the place appointed in a religious way, to
wait upon, and worship the Judge of heaven and earth, to be still,
and strive to silence every selfish and creaturely thought and
cogitation of the mind. For such thoughts and cogitations would as
certainly prevent our hearing the inward divine voice of the King
of heaven, and as effectually hinder our worshipping him in spirit
and in truth, as the talking of the multitude at a court of moral
law, would interrupt the business thereof. As I proceeded with this
simile, the subject enlarged and spread, accompanied with gospel
power and the evident demonstration of the spirit, whereby truth was
raised into victory, and ran as oil over all. The meeting closed with
solemn supplication and thanksgiving to the Lord our gracious Helper,
to whom all the honor and glory belong, both now and forever."[46]
[46] Journal, p. 248.
Whatever may have been the opinion of Elias Hicks as to the inspiration
of the minister, he evidently did not consider that it was so
impersonal and accidental, or so entirely outside the preacher, as to
demand no care on his own part. The following advisory statement almost
provides for what might be called "preparation:"
"In those large meetings, where Friends are collected from various
parts, the weak and the strong together, and especially in those
for worship, it is essentially necessary that Friends get inward,
and wait in their proper gifts, keeping in view their standing and
place in society, especially those in the ministry. For otherwise
there is danger even from a desire to do good, of being caught with
the enemies' transformations, particularly with those that are
young, and inexperienced; for we seldom sit in meetings but some
prospect presents, which has a likeness, in its first impression,
to the right thing; and as these feel naturally fearful of speaking
in large meetings, and in the presence of their elderly friends,
and apprehending they are likely to have something to offer, they
are suddenly struck with the fear of man, and thereby prevented
from centering down to their gifts, so as to discover whether it
is a right motion or not; and the accuser of the brethren, who is
always ready with his transformations to deceive, charges with
unfaithfulness and disobedience, by which they are driven to act
without any clear prospect, and find little to say, except making
an apology for them thus standing; by which they often disturb the
meeting, and prevent others, who are rightly called to the work, and
thereby wound the minds of the living baptized members."[47]
[47] Journal, p. 230.
The responsibility which Elias Hicks felt for the meeting of which
he was a member, and in which he felt called to minister, is well
illustrated in the following quotation:
"I was under considerable bodily indisposition most of this week. On
Fifth-day, so much so, as almost to give up the prospect of getting
to meeting; but I put on my usual resolution and went, and was glad
in so doing, as there I met with that peace of God that passeth all
understanding, which is only known by being felt. I had to declare to
my friends how good it is to trust in the Lord with all the heart,
and lean not to our own understandings, lest they fail us."[48]
[48] Journal, p. 230.
This records no uncommon occurrence. He was often indisposed, but the
illness had to be severe if it kept him away from meeting.
During his later life he was frequently indisposed, and sometimes
under such bodily pain when speaking that he was forced to stop in
the midst of a discourse. This happened in Green Street Meeting
House, Philadelphia, Eleventh month 12, 1826. On this occasion the
stenographer says that after "leaving his place for a few minutes, he
resumed." During this particular sermon Elias sat down twice, beside
the time mentioned, evidently to recover physical strength.
Elias Hicks was not one of those ministers who always spoke if he
attended meeting. Many times he was silent; this being especially true
when in his home meeting. When on a religious visit he generally spoke,
but not always. That his willingness to "famish the people from words,"
tended to his local popularity, is quite certain.
The printed sermons of Elias Hicks would indicate that at times he
was quite lengthy, and seldom preached what is known now as a short,
ten-minute sermon. Estimating a number of sermons, we find that they
averaged about 6500 words, so that his sermons must have generally
occupied from thirty to forty-five minutes in delivery. Occasionally a
sermon contained over 8000 words, while sometimes less than 4000 words.