The Life and Labors of Elias Hicks — Context and Discussion

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In Category - Biographies
Wilbur, Henry Watson, 1851-1914, Bond, Elizabeth Powell, 1841-1926 [Contributor] Project Gutenberg 2015 Not confirmed
Quakers -- Biography; Hicks, Elias, 1748-1830; Hicks family Readers of public-domain and historical texts
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Words 77,727
Reading time 338 min
Text sections 10

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Henry W. Wilbur's 1910 biography of Elias Hicks (1748–1830) draws on letters, sermons, and meeting records to present the Quaker minister as his own interpreter amid the 1820s Hicksite controversy. The preface disavows reconciling conflicting estimates, and excerpts show doctrinal disputes over Christ's divinity and human equality with God.
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Ancestry and Boyhood.

The Hicks family is English in its origin, authentic history tracing it clearly back to the fourteenth century. By a sort of genealogical paradox, a far-away ancestor of the apostle of peace in the eighteenth century was a man of war, for we are told that Sir Ellis Hicks was knighted on the battlefield of Poitiers in 1356, nearly four hundred years before the birth of his distinguished descendant on Long Island, in America.

From the best available data, it is believed that the progenitor of the Hicks family on Long Island arrived in America in 1638, and came over from the New England mainland about 1645, settling in the town of Hempstead. A relative, Robert by name, came over with the body of Pilgrims arriving in Massachusetts in 1621.

John Hicks, the pioneer, was undoubtedly a man of affairs, with that strong character which qualifies men for leadership. In the concerns of the new community he was often drafted for important public service. In Seventh month, 1647, it became necessary to reach a final settlement with the Indians for land purchased from them by the colonists the year before. The adjustment of this transaction was committed to John Hicks by his neighbors. When, in 1663, the English towns on the island and the New York mainland created a council whose aim it was to secure aid from the General Court at Hartford against the Dutch, John Hicks was made a delegate from Long Island. In 1665 Governor Nicoll, of New York, called a convention to be composed of two delegates from each town in Westchester County and on Long Island, "to make additions and alterations to existing laws." John Hicks was chosen delegate from the town of Hempstead.

Thomas, the great grandfather of Elias, was in 1691 appointed the first judge of Queens County, by Governor Andross, which office he held for a number of years, with credit to himself and satisfaction to his constituents.

The town of Hempstead is on the north side of Long Island, and borders on the Sound. There Elias Hicks, the fifth in line of descent from the pioneer John, was born on the 19th of Third month, 1748. He was the fourth child of John and Martha Smith Hicks. Of the ancestry of the mother of Elias little is known. There is no evidence that the ancestors of Elias on either side were members of the Society of Friends, still they seem to have had much in common with Friends, and, at any rate, were willing to assist the peculiar people when the heavy hand of persecution fell upon them. In this connection we may quote the words of Elias himself. He says: "My father was a grandson of Thomas Hicks, of whom our worthy friend Samuel Bownas[1] makes honorable mention in his Journal, and by whom he was much comforted and strengthened when imprisoned through the envy of George Keith,[2] at Jamaica, on Long Island."[3]

[1] Samuel Bownas was a minister among Friends, and was born in Westmoreland, England, about 1667. He secured a minute to make a religious visit to America the latter part of 1701. Ninth month 30, 1702, he was bound over to the Queens County Grand Jury, the charge against him being that in a sermon he had spoken disparagingly of the Church of England. The jury really failed to indict him, which greatly exasperated the presiding judge, who threatened to deport him to London chained to the man-of-war's deck. It was at this point that Thomas Hicks, whom Bownas erroneously concluded was Chief Justice of the Province, appeared to comfort and assure him that he could not thus be deported to England. Bownas continued in jail for about a year, during which time he learned the shoemaker's trade. He was finally liberated by proclamation.

[2] George Keith, born near Aberdeen, 1639, became connected with the Society of Friends about 1662. He came to America in 1684, but finally separated from Friends, and endeavored to organize a new sect to be called Christian, or Baptist Quakers. This effort failed, and about 1700 he entered the Church of England. After this he violently criticised Friends, and repeatedly sought controversy with them. He had quite an experience of this sort with Samuel Bownas, and was considered the real instigator of the complaint on which Bownas was lodged in jail. Keith looms up large in all that body of history and biography unfriendly to the Society of Friends.

[3] Journal of Elias Hicks, p. 7.

Henry W. Wilbur opens his 1910 biography with a frank admission: Elias Hicks was “a much misunderstood man in his own time,” and the eighty years since his death had done little to clarify his legacy. Rather than reconcile the conflicting estimates of saint and malevolent influence, Wilbur aims to present Hicks “as he was, in his own environment,” letting him become “largely his own interpreter” through private correspondence and public utterance. The excerpts that follow bear out this method, offering a dense record of doctrinal controversy, disciplinary procedure, and personal testimony from the 1820s, when Hicks faced formal charges from ten Philadelphia elders.

A Biography Framed by Controversy

The table of contents reveals a work structured around conflict: chapters on “First Trouble in Philadelphia,” “The Time of Unsettlement,” “The Braithwaite Controversy,” and “Disownment and Doctrine” occupy nearly half the volume. Wilbur does not hide the partisan nature of his sources. The preface states that “warm personal friends” considered Hicks “little less than a saint,” while enemies believed his influence “malevolent and mischievous.” The author’s stated hope is to avoid making Hicks conform to either estimate, yet the excerpts—dominated by letters, signed statements, and meeting minutes—show a biography built from the paper trail of a religious quarrel. The 1822 letter from ten elders and Hicks’s reply, reproduced in full, give the reader direct access to the language of accusation and defense.

Doctrinal Disputes in the Excerpts

The excerpts center on a single theological flashpoint: whether Hicks taught that man could become equal with God. A signed statement by three members of Southern Quarterly Meeting corrects the charges point by point. They affirm that Hicks said Jesus “had no more power given him than man” is incorrect, and that “man being obedient to the spirit of God in him could arrive at as great or greater degree of righteousness than Jesus Christ” is likewise incorrect. But they also defend Hicks’s actual words: “this stone or seed in man had all the attributes of the divine nature that was in Christ and God.” The statement concludes that Hicks’s sentiments were “agreeable to the opinions and doctrines held by George Fox and other worthy Friends of his time.” This careful parsing of what Hicks did and did not say is the closest the excerpts come to a doctrinal summary.

The Limits of the Record

Despite the wealth of documentary evidence, the excerpts offer only a partial view. The biography’s twenty-five chapters range from “Ancestry and Boyhood” to “Putting off the Harness,” but the provided text is almost entirely drawn from the controversy of 1822–1828. There is no sample of Hicks’s early ministry, his family life at Jericho, his letters to his wife, or his later years. The reader cannot assess Wilbur’s handling of the slavery question (chapter XI) or the “Various Opinions” (chapter XII). The biography’s claim to let Hicks speak for himself is tested by the excerpts, which show him speaking mainly in defensive mode. The full work may well balance this with other voices, but the evidence here is overwhelmingly forensic.

Readers approaching this biography should expect a work that foregrounds institutional conflict and theological hair-splitting. The excerpts suggest that Wilbur’s method is to let documents—letters, meeting minutes, signed statements—carry the narrative, with minimal authorial gloss. Those interested in the mechanics of Quaker discipline or the specific doctrinal arguments of the Hicksite controversy will find rich material. Those seeking a rounded portrait of Hicks’s daily life, family, or later reputation may need to look beyond the provided chapters.

Reading Wilbur's patient work with Elias Hicks, where every sermon and letter contests another’s account, I felt how much of a life resists tidy judgment. It made me think of James Brooke, another man whose own words were endlessly reframed by others. There is a particular loneliness in that. Rajah Brooke — Key Ideas to Explore holds similar quiet tensions.

David Mitchell
2 weeks ago

Sofia Scott
2 weeks ago

Sofia Harris
1 month ago

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