CHAPTER V.

Later Ministerial Labors.

In the fall of 1799 a concern to visit meetings in Connecticut was followed. The trip also took in most of the meetings on the east bank of the Hudson as far north as Dutchess County. He was absent six weeks, and attended thirty meetings.

Fourth month 11, 1801, Elias and his traveling companion, Edmund Willis, started, on a visit to "Friends in some parts of Jersey, Pennsylvania, and some places adjacent thereto." A number of meetings in New Jersey were visited on the way, the travelers arriving in Philadelphia in time for the Yearly Meeting of Ministers and Elders. All of the sessions of the yearly meeting were also attended. It does not appear that Elias Hicks had attended this yearly meeting since 1779. Practically all of the meetings in New Jersey and Pennsylvania were visited on this trip. It lasted three months and eighteen days, during which time the visitors traveled 1630 miles.

The personal correspondence of Elias Hicks yields one interesting letter written on this trip. It was written to his wife, and was dated "Exeter, 4th of Seventh month, 1801." We quote as follows:

"We did not get to Lampeter so soon as I expected, as mentioned in my last, for when we left Yorktown last Fourth-day evening, being late before we set out, detained in part by a shower of rain. It was night by the time we got over the river. We landed in a little town called Columbia, where dwelt a few friends. Although being anxious to get forward, I had previous to coming there intended to pass them without a meeting, but found when there I could not safely do it. Therefore we appointed a meeting there the next day, after which we rode to Lampeter, to William Brinton's, of whom, when I went westward, I got a fresh horse, and I left mine in his care. I have now my own again, but she has a very bad sore on her withers, somewhat like is called a 'thistlelon,' but is better than she has been. It is now just six weeks and four days since we went from this place, which is about 48 miles from Philadelphia, since which time we have rode 813 miles and attended 35 meetings. Much of the way in this tour has been rugged, mountainous and rocky, and had it not been for the best attendant companion, peace of mind flowing from a compliance with and performance of manifested duty, the journey would have been tedious and irksome. But we passed pretty cheerfully on, viewing with an attentive eye the wonderful works of that boundless wisdom and power (by which the worlds were framed) and which are only circumscribed within the limits of their own innate excellency. Here we beheld all nature almost with its varied and almost endless diversifications.

"Tremendous precipices, rocks and mountains, creeks and rivers, intersecting each other, all clothed in their natural productions; the tall pines and sturdy oaks towering their exalted heads above the clouds, interspersed with beautiful lawns and glades; together with the almost innumerable vegetable inhabitants, all blooming forth the beauties of the spring; the fields arable, clothed in rich pastures of varied kinds, wafted over the highways their balmy sweets, and the fallow grounds overspread with rich grain, mostly in golden wheat, to a profusion beyond anything of the kind my eyes ever before beheld, insomuch that the sensible traveler, look which way he would, could scarcely help feeling his mind continually inflamed and inspired with humble gratitude and reverent thankfulness to the great and bountiful author of all those multiplied blessings."

This letter constitutes one of the few instances where Elias Hicks referred to experiences on the road, not directly connected with his ministerial duty. The reference to Columbia, and his original intention to pass by without a meeting, with its statement he "could not safely do it," is characteristic. Manifestly, he uses the word "safely" in a spiritual sense. The call to minister there was too certain to be put aside for mere personal inclination and comfort.

The reference to his horse contains more than a passing interest. Probably many other cases occurred during his visits when "borrowing" a horse was necessary, while his own was recuperating. It was a slow way to travel, from our standpoint, yet it had its advantages. New acquaintances, if not friendships, were made as the travelers journeyed and were entertained on the road.

On the 20th of Ninth month, 1803, Elias Hicks, with Daniel Titus as a traveling companion, started on a visit to Friends in Upper Canada, and those resident in the part of the New York Yearly Meeting located in the Hudson and Mohawk valleys. When the travelers had been from home a little less than a month, Elias wrote to his wife, from Kingston, a letter of more than ordinary interest, because of its descriptive quality. It describes some of the difficulties, not to say dangers, of the traveling Friend before the days of railroads. We quote the bulk of the letter, which was dated Tenth month, 16, 1803:

"We arrived here the 3d instant at the house of Joseph Ferris about 3 o'clock at night, having rode the preceding day from Samuel Brown's at Black River, where I dated my last. We traveled by land and water in this day's journey about forty-five miles. Very bad traveling over logs and mudholes, crossing two ferries on our way, each four or five miles wide, with an island between called Long Island. About six miles across we were in the middle thereof, the darkest time in the night, when we were under the necessity of getting off our horses several times to feel for the horses' tracks in order to know whether we were in the path or not, as we were not able to see the path, nor one another at times, if more than five or six feet apart. Some of our company began to fear we should be under the necessity of lying in the woods all night. However, we were favored to get well through, and crossed the last ferry about midnight and after. Landed safely on Kingston shore about 2 o'clock, all well. Since which we have attended ten meetings, three of them preparative meetings, the rest mostly among other people. We just now, this evening, returned from the last held at the house of John Everit, about four miles west of Kingston. We held one yesterday in the town of Kingston in their Court House. It was the first Friends' meeting ever held in that place. The principal inhabitants generally attended, and we have thankfully to acknowledge that the shepherd of Israel in whom was our trust, made bare his arm for our help, setting home the testimony he gave us to the states of the people, thereby manifesting that he had not left himself without a witness in their hearts, as all appeared to yield their assent to the truths delivered, which has generally been the case, in every place where our lots have been cast.

"We expect to-morrow to return on our way to Adolphustown, taking some meetings in our way thither, among those not of our Society, but so as to be there ready to attend Friends' monthly that is held next Fifth-day, after which we have some prospect of being at liberty to return on our way back, into our own State.

"Having thus given thee a short account of our journey, I may salute thee in the fresh feelings of endeared affection, and strength of gospel love, in which fervent desires are felt for thy preservation, and that of our dear children, and that you may all so act and so walk, as to be a comfort and strength to each other, and feel an evidence in yourselves that the Lord is your friend; for you are my friend (said the blessed redeemer) if you do whatever I command you."

For the three following years there is no record of special activity, but in 1806 a somewhat extended visit was made to Friends in the State of New York. He was absent from home nearly two months, traveled over 1000 miles, attended three quarterly, seventeen monthly, sixteen preparative, and forty meetings for worship.

The years following, including 1812, were spent either at home or in short, semi-occasional visits, mostly within the bounds of his own yearly meeting. During this period a visit to Canada Half-Yearly Meeting was made.

The first half of 1813 he was busy in his business and domestic concerns, really preparing for a religious journey, which he began on the 8th of Fifth month. He passed through New Jersey on the way, attending meetings in that State, either regular or by appointment, arriving in Philadelphia in about two weeks. Several meetings in the vicinity of that city were attended, whence he passed into Delaware and Maryland. His steps were retraced through New Jersey, when he was homeward bound.

From 1813 to 1816 we find the gospel labors of Elias Hicks almost entirely confined to his own yearly meeting. This round of service did not take him farther from home than Dutchess County. During this period we find him repeatedly confessing indisposition and bodily ailment, which may have accounted for the fewness and moderateness of his religious visits.

In First month, 1816, we find him under a concern to visit Friends in New England. He had as his traveling companion on this journey his friend and kinsman, Isaac Hicks, of Westbury. During this trip practically all of the meetings in New England were visited. It kept him from home about three months, and caused him to travel upward of 1000 miles. He attended fifty-nine particular, three monthly and two quarterly meetings.

During the balance of 1816 and part of the year 1817, service was principally confined to the limits of Westbury Quarterly Meeting. But it was in no sense a period of idleness. Many visits were made to meetings. In Eighth month of the latter year, in company with his son-in-law, Valentine Hicks, a visit was made to some of the meetings attached to Philadelphia and Baltimore Yearly Meetings. Many meetings in New Jersey and Pennsylvania received a visit at this time. He went as far south as Loudon County, Va., taking meetings en route, both going and coming. He must have traveled not less than 1000 miles on this trip.

Visits near at home, and one to some parts of New York Yearly Meeting, occupied all his time during the year 1818.

In 1819 a general visit to Friends in his own yearly meeting engaged his attention. He went to the Canadian border. This trip was a season of extended service and deep exercise. On this journey he traveled 1084 miles, was absent from home fourteen weeks, and attended seventy-three meetings for worship, three quarterly meetings and four monthly meetings.

The years from 1819 to 1823, inclusive, were particularly active. Elias Hicks was seventy-one in the former year. The real stormy period of his life was approaching in the shape of the unfortunate misunderstanding and bitterness which divided the Society. It scarcely demands more than passing mention here, as later on we shall give deserved prominence to the "separation" period.

He started on the Ohio trip Eighth month 17, 1819, taking northern and central Pennsylvania on his route. He arrived in Mt. Pleasant in time for Ohio Yearly Meeting, which seems to have been a most satisfactory occasion, with no signs of the storm that broke over the same meeting a few years later. Elias himself says: "It was thought, I believe, by Friends, to have been the most favored yearly meeting they had had since its institution, and was worthy of grateful remembrance."[21] During this visit many appointed meetings were held, besides regular meetings for worship. On the homeward journey, Friends in the Shenandoah Valley, in Virginia, and in parts of Maryland were visited. On this trip he journeyed 1200 miles, was from home three months, and attended eighty-seven meetings.

In 1820 a visit was made to Farmington and Duanesburg Quarterly Meetings, and in the summer of 1822 he visited Friends in some parts of Philadelphia Yearly Meeting. On this trip the Baltimore Yearly Meeting was also visited, as were some of the particular meetings in Maryland. He did not reach Philadelphia on the return journey until the early part of Twelfth month. While his Journal is singularly silent about the matter, it must have been on this visit that he encountered his first public opposition as a minister. But, with few exceptions, the Journal ignores the whole unpleasantness.

In 1824 he again attended Baltimore Yearly Meeting. The only comment on this trip is the following: "I think it was, in its several sittings, one of the most satisfactory yearly meetings I have ever attended, and the business was conducted in much harmony and brotherly love."[22]

On the homeward trip he stopped in Philadelphia. Here he suffered a severe illness. Of this detention at that time he says: "I lodged at the house of my kind friend, Samuel R. Fisher, who, with his worthy children, extended to me the most affectionate care and attention; and I had also the kind sympathy of a large portion of Friends in that city."[23] The exception contained in this sentence is the only intimation that all was not unity and harmony among Friends in the "City of Brotherly Love."

His visits in 1825 were confined to the meetings on Long Island and those in central New York.

In the latter part of the following year he secured a minute to visit meetings composing Concord and Southern Quarterly Meetings, within the bounds of Philadelphia Yearly Meeting. In passing through Philadelphia he attended Green Street and Mulberry Street Meetings. This was within a few months of the division of 1827 in Philadelphia Yearly Meeting, but the matter is not mentioned in the Journal.

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CHAPTER VI.

Religious Journeys in 1828.

On the 20th of Third month, 1828, Elias Hicks laid before Jericho Monthly Meeting a concern he had to make "a religious visit in the love of the gospel, to Friends and others in some parts of our own yearly meeting, and in the compass of the Yearly Meetings of Philadelphia, Baltimore, Ohio, Indiana, and a few meetings in Virginia." A minute embodying this concern was granted him, the same receiving the indorsement of Westbury Quarterly Meeting, Fourth month 24th. Between this period and the middle of Sixth month he made a visit to Dutchess County, where the experience with Ann Jones and her husband took place, which will be dealt with in a separate chapter. He also attended New York Yearly Meeting, when he saw and was a part of the "separation" trouble which culminated at that time. The Journal, however, makes no reference either to the Dutchess County matter or to the division in the yearly meeting. These silences in the Journal are hard to understand. Undoubtedly, the troubles of the period were not pleasant matters of record, yet one wishes that a fuller and more detailed statement regarding the whole matter might be had from Elias Hicks than is contained in the meager references in his personal correspondence, or his published Journal.

On the 14th of Sixth month he started on the western and southern journey, with his friend, Jesse Merritt, as his traveling companion. Elias was then a few months past eighty.

The two Friends halted at points in New Jersey and Pennsylvania, holding meetings as the way opened. Service continued in Pennsylvania, considerably in the western part, passing from Pittsburg into Ohio.

At Westland Monthly Meeting, in Pennsylvania, his first acknowledgment of opposition is observed. He says: "A Friend from abroad attended this meeting, and after I sat down he rose and made opposition, which greatly disturbed the meeting."[24]

When he arrived at Brownsville, his fame had preceded him. He makes this reference to the experience there:

"Here we put up again with our kind friends Jesse and Edith Townsend, where we had the company of many Friends, and many of the inhabitants of the town not members of our Society, also came in to see us; as the unfounded reports of those who style themselves Orthodox, having been generally spread over the country, it created such a great excitement in the minds of the people at large, that multitudes flocked to the meetings where we were, to hear for themselves; and many came to see us, and acknowledged their satisfaction.

"At this place we again fell in with the Friend from abroad, who attended the meeting with us; he rose in the early part of the meeting, and continued his communication so long that a number left the meeting, by which it became very much unsettled: however, when he sat down I felt an opening to stand up; and the people returned and crowded into the house, and those that could not get in stood about the doors and windows, and a precious solemnity soon spread over the meeting, which has been the case in every meeting, where our opposers did not make disturbance by their disorderly conduct. The meeting closed in a quiet and orderly manner, and I was very thankful for the favour."[25]

Following his experience at Brownsville, Elias returned to Westland, attending the meeting of ministers and elders, and the meeting for worship. The person before mentioned, who may be called the "disturbing Friend," was again in evidence, this time reinforced by a "companion." At the instigation of Friends, the elders and overseers had "an opportunity" with the disturbers, but with small success. The same trouble was repeated on First-day. On this occasion the opposition was vigorous and virulent. In the midst of the second opportunity of the opposing Friend the audience melted away, leaving him literally without hearers.

From Westland the journey was continued to Pittsburg, where an appointed meeting was held. Salem, Ohio, was the next point visited, where the quarterly meeting was attended. On First-day a large company, estimated at two thousand, gathered. The occasion was in every way satisfactory. Visits to different meetings continued. There was manifest opposition at New Garden, Springfield, Goshen and Marlborough. At Smithfield the venerable preacher was quite indisposed. The meeting-house was closed against him, by "those called Orthodox," as Elias defined them.

One of the objective points on this trip was Mt. Pleasant, Ohio, where the yearly meeting of 1828 was held. He arrived in time to attend the mid-week meeting at that place, a week preceding the yearly meeting. A large attendance was reported, many being present who were not members of the Society. The signs of trouble had preceded the distinguished visitor, the "world's people" having a phenomenal curiosity regarding a possible war among the peaceable Quakers. There was pronounced antagonism manifested in this mid-week meeting, described as "a long, tedious communication from a minister among those called Orthodox, who, after I sat down, publicly opposed and endeavored to lay waste what I had said."[26]

During the following days meetings were attended at Short Creek, Harrisville, West Grove, Concord, St. Clairsville, Plainfield, Wrightstown and Stillwater. There was no recorded disturbance until he returned to Mt. Pleasant the 6th of Ninth month, the date of the gathering of the Yearly Meeting of Ministers and Elders. When the meeting-house was reached the gate to the yard was guarded, "by a number of men of the opposing party," who refused entrance to those who were in sympathy with Elias Hicks. They proceeded to hold their meeting in the open air. Subsequent meetings were held in a school-house and in a private house, the home of Israel French.

First-day, Ninth month 7th, Mt. Pleasant Meeting was attended in the forenoon, and Short Creek Meeting in the afternoon. The meeting at Mt. Pleasant was what might be called stormy. Elisha Bates and Ann Braithwaite spoke in opposition, after Elias Hicks had spoken. In a letter dated Ninth month 10th, written to his son-in-law, Valentine Hicks, Elias says that these Friends "detained the meeting two hours or more, opposing and railing against what I had said, until the people were wearied and much disgusted." No trouble was experienced at Short Creek, although experiences similar to those of the morning occurred at Mt. Pleasant in the afternoon. Amos Peaslee, of Woodbury, N. J., was the center of opposition at that time. He was opposed while on his feet addressing the multitude.

In connection with this yearly meeting a number of Friends were arrested on charges of trespass and inducing a riot, and taken to court. All were members of Ohio Yearly Meeting, except Halliday Jackson,[27] of Darby, Pa. For some reason Elias escaped arrest, although in the letter referred to he said: "I have been expecting for several days past to have a writ of trespass served against me by the sheriff, for going on their meeting-house grounds, by which I may be taken twenty miles or more to appear before the judge, as a number of Friends already have been, although my mind is quiet regarding the event."

While at Mt. Pleasant the small monthly meeting of Orthodox Friends at his home sent a letter "officially" commanding Elias to cease his religious visits. In regard to this matter, and the general situation in Ohio, Elias wrote to Valentine Hicks: "The Orthodox in this yearly meeting are, if possible, tenfold more violent than in any other part of the Society. Gideon Seaman, and his associates in the little upstart Monthly Meeting of Westbury and Jericho,[28] have sent a very peremptory order for me to return immediately home, and not proceed any further on my religious visit, by which they trample the authority of our quarterly and monthly meeting under foot."

Following the Ohio Yearly Meeting, Flushing,[29] in that State, was visited, and the First-day meeting attended. Elias was met before he reached the meeting-house by Orthodox Friends, who insisted that he should not interrupt the meeting. He entered the house, but before the meeting was fairly settled, Charles Osborn, an Orthodox Friend, appeared in prayer, and continued for an hour; and then preached for another hour. Elias thus refers to this occurrence:

"However, when he sat down, although the meeting was much wearied with his long and tedious communications, I felt the necessity of standing up and addressing the people, which brought a precious solemnity over the meeting; but as soon as I sat down, he rose again to contradict, and tried to lay waste my communication, by asserting that I had not the unity of my friends at home; which being untrue, I therefore informed the meeting that I had certificates with me to prove the incorrectness of his assertions, which I then produced, but he and his party would not stay to hear them, but in a disorderly manner arose and left the meeting; but the people generally stayed and heard them read, to their general satisfaction."[30]

Meetings were subsequently attended at different points in Ohio, generally without disturbance, until Springfield was reached the 22d of Ninth month. Here the Orthodox shut the meeting-house and guarded the doors. Elias held his meeting under some trees nearby. He says: "It was a precious season, wherein the Lord's power and love were exalted over all opposition."[31]

Preceding Indiana Yearly Meeting, he was twice at Wilmington, Ohio, and attended monthly meeting at Center, the first held since the "separation." The attendance was large, many more than the house would accommodate. Elias says: "The Lord, our never-failing helper, manifested his presence, solemnizing the assembly and opening the minds of the people to receive the word preached; breaking down all opposition, and humbling and contriting the assembly in a very general manner."[32]

Ninth month 27th, Indiana Yearly Meeting convened at Waynesville, Ohio. It should be noted that the "separation" in most of the meetings comprising this yearly meeting had been accomplished in 1827, so that the gathering in 1828 was in substantial unity with the Friends in sympathy with Elias Hicks. A letter written to Valentine and Abigail Hicks, dated Waynesville, Tenth month 3, 1828, contains some interesting information concerning the experience of the venerable preacher. He says:

"The Yearly Meeting here would have been very large, had there not been a failure of the information of the conclusion for holding it here, reaching divers of the Quarterly Meetings, by which they were prevented from attending. The meeting was very orderly conducted, and the business managed in much harmony and condescension. The public meetings have been very large, favoured seasons, and all the meetings we have attended in our passing along have been generally very large. Seldom any houses were found large enough to contain the people. Often hundreds were under the necessity of standing out doors. Many of the people without came a great way to be at our meeting. Some ten, some twenty, and some thirty miles, and I have been informed since I have been here that the people in a town 120 miles below Cincinnati have given it in charge to Friends of that place to inform them when we came there, as a steam boat plies between the two places. The excitement is so great among the people by the false rumors circulated by the Orthodox, that they spare no pains to get an opportunity to be with us, and those who have attended from distant parts, informing the people the satisfaction they have had in being with us, in which they have found that the reports spread among them were generally false, it has increased the excitement in others to see for themselves."

The yearly meeting over, Elias attended meetings en route to Richmond, Ind., and was at the mid-week meeting in that place, Tenth month 8th. Several other meetings were attended, the only disturbance reported being at Orange, where the Orthodox "hurt the meeting very considerably." On the 19th he was in Cincinnati, and attended the regular meeting in the morning, and a large appointed meeting in the court-house in the afternoon. Both were pronounced "highly favored seasons."

First-day, the 26th, he was at Fairfield, where the Orthodox revived the story that he was traveling without a minute. While Elias was speaking, the Orthodox left the meeting in a body. He remarks: "But Friends and others kept their seats, and we had a very solemn close, and great brokenness and contrition were manifest among the people; and to do away with the false report spread by the Orthodox, I had my certificates read, which gave full satisfaction to the assembly."[33]

Elias then journeyed to Wheeling, his face being turned homeward. He held an appointed meeting in that city. It is suggestive that, notwithstanding the theological odium under which he was supposed to rest, the meeting was held in the Methodist church, which had been kindly offered for the purpose. This would seem to indicate that the Methodists had not yet taken any sides in the quarrel which had divided the Society of Friends.

After visiting Redstone Quarterly Meeting, in western Pennsylvania, he visited the meetings in the Shenandoah and Loudon valleys, in Virginia. He was at Alexandria and Washington, and on First-day, Eleventh month 16th, was at Sandy Spring, Md. The meetings about Baltimore and in Harford and Cecil counties were visited. He reached West Grove in Pennsylvania, Twelfth month 1st, and encountered some trouble, as he found that the meeting-house had been closed against him. A large crowd assembled, better councils prevailed, and the house was opened. The audience was beyond the capacity of the house, and the meeting in every way satisfactory.

Upon his arrival at West Grove, Twelfth month 1st, he sent a letter to his son-in-law and daughter, Royal and Martha Aldrich. In this letter he gives a brief account of his experiences in Maryland and Lancaster County. He says: "The aforesaid meetings were very large and highly favored, generally made up of every description of people, high and low, rich and poor, Romanists, and generally some of every profession of Protestants known in our country. Generally all went away fully satisfied as to those evil reports that have been spread over the country concerning me, and many announced the abhorrence they had of those false and slanderous reports."

It appears from this letter that the traveling companion of Elias, Jesse Merritt, was homesick, and hoped that some other Friend would come from Long Island to take his place for the rest of the trip. In case such a shift was made, Elias requested that whoever came "might bring with him my best winter tight-bodied coat, and two thicker neck-cloths, as those I have are rather thin. I got a new great-coat in Alexandria, and shall not need any other."

From a letter written to his wife from West Chester, Twelfth month 7th, we learn that John Hicks had arrived to take the place of Jesse Merritt, and he seized that opportunity to send a letter home. As the two Friends had been away from home nearly six months, it is not strange that the companion on this journey desired to return. He could scarcely have been under the deep and absorbing religious concern which was felt by his elder brother in the truth. The nature of this obligation is revealed in the letter last noted. In this epistle to his wife, Elias says:

"Abigail's letter informs of the infirm state of V. and Caroline, which excites near-feeling and sympathy with them, and which would induce me to return home immediately if I was set at liberty from my religious obligations, but as that is not the case, I can only recommend them to the preserving care and compassionate regard of our Heavenly Father, whose mercy is over all his works and does not suffer a sparrow to fall without his notice. And as we become resigned to his heavenly disposals, he will cause all things to work together for good, to his truly devoted children. Therefore, let all trust in him, for in the Lord Jehovah is everlasting strength."

The meetings in Delaware, eastern Pennsylvania and New Jersey were pretty generally attended, and with no reported disturbance. First-day, the 21st of Twelfth month, Elias attended the meeting at Cherry Street in the morning and Green Street in the afternoon, and on the 28th he repeated that experience. On both occasions "hundreds more assembled than the houses could contain."[34] In the suburban meetings in Delaware and Bucks Counties, "the houses were generally too small to contain the people; many had to stand out-of-doors for want of room; nevertheless, the people behaved orderly and the Lord was felt to preside, solemnizing those crowded assemblies, in all of which my mind was opened, and ability afforded, to preach the gospel to the people in the demonstration of the spirit and with power, and many hearts were broken and contrited and went away rejoicing, under thankful sense of the unmerited favor."[35]

The great crowds which flocked to hear Elias Hicks after the "separation" were probably called together partly because of curiosity on their part, and to a considerable extent because of his continued popularity as a minister, in spite of the trouble which had come to the Society. That he was appreciative of what we would now call the advertising quality of those who antagonized him, and became his theological and personal enemies, is well attested. In summing up his conclusions regarding the long religious visit now under review, he said: "My opposing brethren had, by their public opposition and erroneous reports, created such excitement in the minds of the people generally of every profession, that it induced multitudes to assemble to hear for themselves, and they generally went away satisfied and comforted."[36] Undoubtedly, the multitudes who heard Elias Hicks preach in 1828 went away wondering what all the trouble was about.

Elias and his traveling companion reached home about the middle of First month, 1829. This was one of the longest and most extended religious journeys ever made by him, and was completed within two months of his eighty-first year. On the journey he traveled nearly 2400 miles, and was absent seven months and ten days.

Going carefully over the various journeys of this well-known minister, a conservative estimate will show that he traveled in the aggregate not less than forty thousand miles during his long life of public service. He was probably the best-known minister in the Society of Friends in his time. His circle of personal friends was large, and extended over all the yearly meetings. It is necessary to keep these facts in mind, in order to understand how the major portion of Friends at that time made his cause their own when the rupture came.

The majority of Friends at that time were content as to preaching, with words that seemed to be full of spirit and life, and this undoubtedly was characteristic of the preaching of Elias Hicks. To attempt to destroy the standing in the Society of a man of such character and equipment was certain to break something other than the man attacked. This will become more apparent as we consider more closely the relation of Elias Hicks to the controversy with which his name and person were linked, and with the trouble in the Society of Friends, for which, either justly or otherwise, he was made the scapegoat.

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CHAPTER VII.

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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]

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.

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