Before the Division.
No biography of Elias Hicks could be even approximately adequate which
ignored the division in the Society of Friends in 1827-1828, commonly,
but erroneously, called "the separation." While his part in the trouble
has been greatly exaggerated, inasmuch as he was made the storm-center
of the controversy by his opponents, to consider the causes and
influences which led to the difficulty, especially as they were either
rightly or wrongly made to apply to Elias Hicks, is vital to a study of
his life, and an appreciation of his labors.
We shall not be able to understand the matter at all, unless we can in
a measure take ourselves back to the first quarter of the nineteenth
century, and as far as possible appreciate the thought and life of that
time. We must remember that a system of dogmatic theology, unqualified
and untempered by any of the findings of modern scholarship, was the
central and dominating influence in the religious world. Authority
of some sort was the source of religious belief, and uniformity of
doctrine the basis of religious fellowship.
The aftermath of the French Revolution appeared in a period of
religious negation. Destructive, rather than constructive criticism was
the ruling passion of the unchurched world. The conservative mind was
burdened with apprehension, and the fear of a chaos of faith possessed
the minds of the preachers, the theologians and the communicants of the
so-called Orthodox Christian churches. The Unitarian uprising in New
England had hopelessly divided the historic church of the Puritans,
and the conservative Friends saw in every advance in thought the
breaking up of what they considered the foundations of religion, and
fear possessed them accordingly.
But more important than this is the fact that Friends had largely lost
the historic perspective, touching their own origin. They had forgotten
that their foundations were laid in a revolt against a prevalent
theology, and the evil of external authority in religion. From being
persecuted they had grown popular and prosperous. They therefore
shrank from change in Zion, and from the opposition and ostracism
which always had been the fate of those who broke with approved and
established religious standards. Without doubt they honored the heroism
and respected the sacrifices of the fathers as the "first spreaders
of truth." But they had neither the temper nor the taste to be alike
heroic, in making Quakerism a progressive spirit, rather than a final
refuge of a traditional religion.
An effort was made by the opponents of Elias Hicks to make it appear
that what they were pleased to call his "unsoundness in doctrine,"
came late in life, and somewhat suddenly. But for this claim there is
little if any valid evidence. His preaching probably underwent little
vital change throughout his entire ministry. Turner, the English
historian, says: "But the facts remain that until near the close of his
long life Hicks was in general esteem, that there is no sign anywhere
in his writings of a change of opinions, or new departure in his
teaching."[107]
[107] "The Quakers," Frederick Storrs Turner, p. 293.
There is unpublished correspondence which confirms the opinion of
Turner. This is true touching what might be called his theological as
well as his sociological notions.
In a letter written to Elias Hicks in 1805, by James Mott, Sr.,[108]
reference is made to Elias having denied the absolutely saving
character of the Scriptures. In this connection the letter remarks:
"I conceive it is no matter how highly people value the Scriptures,
provided they can only be convinced that the spirit that gave them
forth is superior to them, and to be their rule and guide instead of
them."
[108] This James Mott was the father of Anne, who married Adam, the
father of James, the husband of Lucretia. James Mott, Sr. died in 1823.
In 1806, in a sermon at Nine Partners, in Dutchess County, New York,
as reported by himself, he declared that men can only by "faithful
attention and adherence to the aforesaid divine principle, the light
within, come to know and believe the certainty of those excellent
Scripture doctrines, of the coming, life, righteous works, sufferings,
death and resurrection of Jesus Christ our blessed pattern; and that
_it is by obedience to this inward light only_ that we are prepared for
admittance into the heavenly kingdom."[109]
[109] Journal, p. 122.
It seems, however, that Stephen Grellet,[110] if we may take the
authority of his biographers, Hodgson[111] and Guest,[112] as early
as 1808, was fearful of the orthodoxy of Elias Hicks, and probably
based his fear on extracts like the passage cited above. Whatever may
be imagined to the contrary, it is pretty certain that at no time for
forty years before his death did Elias Hicks preach doctrine that
would have been satisfactory to the orthodox theologians of his time,
although he did not always antagonize the dogmas of the churches.
[110] Stephen Grellet, born in Limoges, France, Eleventh month 2,
1773. A scion of the French nobility. Became interested in the Society
of Friends when about twenty years of age. Came to America in 1795,
and was recorded a minister in Philadelphia, in 1798. Became a New
York business man in 1799. Made extensive religious visits in various
countries in Europe, and in many American states. Was also active in
philanthropic work. He died at Burlington, N. J., in 1855. In his
theology he was entirely evangelical.
[111] "Life of Stephen Grellet," Hodgson, p. 142.
[112] "Stephen Grellet," by William Guest, p. 73.
If Stephen Grellet ever had any personal interview with Elias Hicks
regarding his "unsoundness," the matter was ignored by the latter. In
Eighth month, 1808, some months after it is claimed the discovery was
made by Grellet, the two men, with other Friends, were on a religious
visit in parts of New England. In a letter to his wife, dated Danby,
Vt., Eighth month 26, 1808, Elias says: "Stephen Grellet, Gideon
Seaman, Esther Griffin and Ann Mott we left yesterday morning at a town
called Middlebury, about eighteen miles short of this place, Stephen
feeling a concern to appoint a meeting among the town's people of that
place." Evidently no very great barrier existed between the two men at
that time.
In any event no disposition seemed to exist to inaugurate a theological
controversy in the Society of Friends, or to erect a standard of
fellowship other than spiritual unity, until a decade after the claimed
concern of Stephen Grellet. It appears that in 1818, Phebe Willis, wife
of Thomas Willis, a recorded minister of Jericho Monthly Meeting, had a
written communication with Elias, touching his doctrinal "soundness,"
Phebe being an elder. That the opposition began in Jericho, and that it
was confined to the Willis family and one other in that meeting, seems
to be a fairly well attested fact. In 1829, after the division in the
Society had been accomplished, Elias Hicks wrote a letter to a friend
giving a short history of the beginning of the trouble in Jericho, from
which we make the following extract:
"The beginning of the rupture in our yearly meeting had its rise
in our particular monthly meeting, and I have full evidence before
me of both its rise and progress. The first shadow of complaint
against me as to my doctrines was made by Thomas Willis, a member and
minister of our own preparative meeting. He manifested his first
uneasiness at the close of one of our own meetings nearly in these
words, between him and myself alone. 'That he apprehended that I,
in my public communication, lowered down the character of Jesus and
the Scriptures of truth.' My reply to him was that I had placed them
both upon the very foundation they each had placed themselves, and
that I dare not place them any higher or lower. At the same time the
whole monthly meeting, except he and his wife, as far as I knew, were
in full unity with me, both as to my ministry and otherwise, but as
they were both members of the meeting of ministers and elders they
made the first public disclosure of their uneasiness. Thomas had an
ancient mother, likewise a minister, that lived in the house with
them; they so far overcame her better judgment as to induce her to
take a part with them, although she was a very amiable and useful
member, and one that I had always a great esteem for, and we had been
nearly united together in gospel fellowship, both in public meetings
and those for discipline, for forty years and upward."[113]
[113] Letter to Johnson Legg, dated Jericho, Twelfth month 15, 1829.
The meeting, through a judicious committee, tried to quiet the fears
of Thomas Willis and wife, and bring them in unity with the vastly
major portion of the meeting, but without success. These Friends being
persistent in their opposition, they were suspended from the meeting of
ministers and elders, but were permitted to retain their membership in
the Society.