The Life and Labors of Elias Hicks

by Henry Watson Wilbur

[102] Journal, p. 70.

Touching his supposed Unitarianism, there are no direct references to that theory in his published works. A letter written by Elias Hicks to William B. Irish,[103] Second month 11, 1821, is about the only reference to the matter. In this letter he says:

[103] William B. Irish lived in Pittsburg, and was a disciple of Elias Hicks, as he confessed to his spiritual profit. In a letter written to Elias from Philadelphia, Eleventh month 21, 1823, he said: "I tell you, you are the first man that ever put my mind in search of heavenly food." Whether he ever united with the Society we are not informed, although Elias expressed the hope that he might see his way clear to do so.

"In regard to the Unitarian doctrine, I am too much a stranger to their general tenets to give a decided sentiment, but according to the definition given of them by Dyche in his dictionary, I think it is more consistent and rational than the doctrine of the trinity, which I think fairly makes out three Gods. But as I have lately spent some time in perusing the ancient history of the church, in which I find that Trinitarians, Unitarians, Arians, Nestorians and a number of other sects that sprung up in the night of apostacy, as each got into power they cruelly persecuted each other, by which they evidenced that they had all apostatized from the primitive faith and practice, and the genuine spirit of Christianity, hence I conceive there is no safety in joining with any of those sects, as their leaders I believe are generally each looking to their own quarter for gain. Therefore our safety consists in standing alone (waiting at Jerusalem) that is in a quiet retired state, similar to the disciples formerly, until we receive power from on high, or until by the opening of that divine spirit (or comforter, a manifestation of which is given to every man and woman to profit withal) we are led into the knowledge of the truth agreeably to the doctrine of Jesus to his disciples."

In regard to the death and resurrection of Jesus, Elias Hicks considered himself logically and scripturally sound, although his ideas may not have squared with any prevalent theological doctrines. In reply to the query, "By what means did Jesus suffer?" he answered unhesitatingly, "By the hands of wicked men." A second query was to the effect, "Did God send him into the world purposely to suffer death?" Here is the answer:

"By no means: but to live a righteous and godly life (which was the design and end of God's creating man in the beginning), and thereby be a perfect example to such of mankind as should come to the knowledge of him and of his perfect life. For if it was the purpose and will of God that he should die by the hands of wicked men, then the Jews, by crucifying him, would have done God's will, and of course would all have stood justified in his sight, which could not be." ... "But the shedding of his blood by the wicked scribes and Pharisees, and people of Israel, had a particular effect on the Jewish nation, as by this the topstone and worst of all their crimes, was filled up the measure of their iniquities, and which put an end to that dispensation, together with its law and covenant. That as John's baptism summed up in one, all the previous water baptisms of that dispensation, and put an end to them, which he sealed with his blood, so this sacrifice of the body of Jesus Christ, summed up in one all the outward atoning sacrifices of the shadowy dispensation and put an end to them all, thereby abolishing the law having previously fulfilled all its righteousness, and, as saith the apostle, 'He blotted out the handwriting of ordinances, nailing them to his cross;' having put an end to the law that commanded them, with all its legal sins, and abolished all its legal penalties, so that all the Israelites that believed on him after he exclaimed on the cross 'It is finished,' might abstain from all the rituals of their law, such as circumcision, water baptisms, outward sacrifices, Seventh-day Sabbaths, and all their other holy days, etc."[104]

[104] All of the extracts above are from a letter to Dr. Nathan Shoemaker, of Philadelphia, written Third month 31, 1823. See "Foster's Report," pp. 422-23.

Continuing, he says: "Now all this life, power and will of man, must be slain and die on the cross spiritually, as Jesus died on the cross outwardly, and this is the true atonement, of which that outward atonement was a clear and full type." For the scriptural proof of his contention he quotes Romans VI, 3:4. He claimed that the baptism referred to by Paul was spiritual, and the newness of life to follow must also be spiritual.

The resurrection was also spiritualized, and given an internal, rather than an external, significance. Its intent was to awaken in "the believer a belief in the sufficiency of an invisible power, that was able to do any thing and every thing that is consistent with justice, mercy and truth, and that would conduce to the exaltation and good of his creature man."

"Therefore the resurrection of the dead body of Jesus that could not possibly of itself create in itself a power to loose the bonds of death, and which must consequently have been the work of an invisible power, points to and is a shadow of the resurrection of the soul that is dead in trespasses and sins, and that hath no capacity to quicken itself, but depends wholly on the renewed influence and quickening power of the spirit of God. For a soul dead in trespasses and sins can no more raise a desire of itself for a renewed quickening of the divine life in itself than a dead body can raise a desire of itself for a renewal of natural life; but both equally depend on the omnipotent presiding power of the spirit of God, as is clearly set forth by the prophet under the similitude of the resurrection of dry bones." Ezekiel, 37:1.[105]

[105] "The Quaker," Vol. IV, p. 286. Letter of Elias Hicks to an unknown friend.

"Hence the resurrection of the outward fleshly body of Jesus and some few others under the law dispensation, as manifested to the external senses of man, gives full evidence as a shadow, pointing to the sufficiency of the divine invisible power of God to raise the soul from a state of spiritual death into newness of life and into the enjoyment of the spiritual substance of all the previous shadows of the law state. And by the arising of this Sun of Righteousness in the soul all shadows flee away and come to an end, and the soul presses forward, under its divine influence, into that that is within the veil, where our forerunner, even Jesus, has entered for us, showing us the way into the holiest of holies."[106]