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]

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."

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]

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.

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]

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.