JOSEPH NICHOLS AND THE NICHOLITES:
CHAPTER VI
THE NICHOLITES BECOME QUAKERS
The Nicholite Society in Delaware, Maryland, North and South Carolina had only a brief life, lasting down to the close of the eighteenth century or into the opening years of the nineteenth century. At first thought it seems strange that its being was so brief. But added reflection brings a sense of surprise that the Nicholites existed as a separate society as long as they did.
Almost from the very time of the organization of the movement in 1774, shortly after the death of Joseph Nichols, there was a realization that a great similarity between the Nicholites and the Society of Friends existed. In their petition to the General Assembly of North Carolina (reproduced in Chapter V) the Nicholites had claimed that "We do profess and Confess the same principals that the Quakers Doth, but for some reasons which we could render if required we hitherto have not thought it best to Joyn Membership with them."
We have seen that the basic beliefs of the two groups were essentially the same: emphasis upon the inner light, pacifism, simplicity, plainness, and opposition to a "hireling ministry." The whole pattern of the Nicholite organization was based, consciously and unconsciously, upon that of the Society of Friends the meeting for worship, the monthly business meeting, the wedding ceremony, certificates of removal, etc. Even much of the terminology of the Nicholites was Quaker in origin. This can be seen rather clearly in the Nicholite practice of calling days and months by number rather than by name and in their use of "friends" as a name for themselves.
Yet, there were also differences. The Nicholites placed heavy emphasis (too heavy, the Quakers sometimes felt) upon plainness so that it became a sort of fetish, often seeming to become an object of worship to those who forgot the real reason behind this testimony. Job Scott, well-known Quaker minister who visited the Nicholites in both Maryland and North Carolina in 1789 and 1790, recorded in his Journal that he was "much distressed on account of the extreme formality which prevails among this people. They trust in themselves that they are righteous and despise others. This is too general among this people. Though truly, I do believe that there is a remnant of true, inward Christians among them - humble hearted followers of the Lamb. May they keep their eye so single, as to be further enlightened, till their whole body be full of light; then will they, I firmly believe, see clearly beyond that lifeless, superstitious dependence on outward exactness, which so much abounds in many of their minds, greatly to the easing out or preventing of true Christian charity. Alas! This is the very disposition our Saviour complained of, as shuttering up the kingdom of heaven. It indeed does so, and prevents the individuals themselves, and those under their influence, from entering into a lively inward enjoyment of the coming, and the power thereof in the soul. I plainly saw them sitting in the outward court (as too many are in our own meetings) though in silence; many of them knowing little or nothing of true inward temple worship, in spirit and in truth, under the lively influence of the live coal from the holy altar." [1]
At the beginning of their existence as an organized society, the Nicholites were more advanced on the subject of slavery than were the Friends; but within a few short years this difference ceased to exist, for both Maryland and North Carolina Quakers made slave-holding a disownable offence. [2] Still another way in which Nicholites varied from their Quaker neighbors was in their practice of holding their business meeting with men and women seated together instead of following the Friends' custom of holding separate men's and women's meetings for business.
From the very beginning of the Nicholite movement there existed, in spite of a few differences in degree or practice, this great similarity between the Nicholites and the Friends. It was only natural that the followers of Joseph Nichols and the Quakers should feel a certain kinship with each other and that their association with one another should continue with the passing of time. As has already been seen, many Nicholites attended the meetings which John Woohnan held with both Maryland and Delaware Quakers in 1766. Long after Nichols was dead and his followers had organized formally and erected their own meeting houses, many of the Nicholites continued to meet from time to time with Friends.
At the same time that the Nicholites were coming together with the Quakers, we find a movement in the opposite direction. Countless traveling Friends who were visiting Quaker centers often included the Nicholites or "New Quakers" in the religious journeys that they had undertaken. Therefore, some of our earliest accounts of the Nicholites and their movement come to us from the journals which these traveling Quaker ministers kept. A list of such visitors after John Woolman would include Isaac Martin, Richard Jordan, Martha Routh, Elias Hicks, Job Scott, John Wigham, Joshua Evans, and Stephen Grellet.
The Nicholites must have been in the thoughts of their Quaker neighbors also. This appears to have been particularly true of those Quakers who belonged to Third Haven Monthly Meeting on the Eastern Shore of Maryland. At this time Third Haven Monthly Meeting included the following Weekly or Preparative Meetings: Third Haven, Tuckahoe, Bayside, and Choptank in Talbot County; and Marshy Creek and Queen Anne's (or, as it was later called, Greensboro) in Caroline County. An examination of the records of Third Haven Monthly Meeting shows that on the 25th of the 3rd month, 1784, John Regester expressed a concern to pay a "religious visit" to the Nicholites and received a minute to this effect from the Monthly Meeting. It was evidently some time later that he made this journey, for the minute was not returned until the 29th of the 12th month, 1785.
A few years later, on the 29th of the 10th month, 1789, Mary Berry informed Third Haven Monthly Meeting of a prospect of "some religious service" to the Nicholites. This Mary Berry (1731-1806) was an esteemed minister of the Society of Friends and traveled widely in "religious service." In 1792 she visited the Virginia and North Carolina Yearly Meetings. In 1793, accompanied by Tristram Needles and Martha Yarnell, she visited some of the Friends' meetings on the Western Shore of Maryland and in Virginia, most of the meetings in North Carolina and all of the Quaker meetings in South Carolina and Georgia. A short time later, in 1795, she expressed a desire to go to the West Indies, but, because of war conditions, was unable to make the journey. When Mary Berry proposed this visit to the Nicholites in 1789, Rebeccah Bartlett, John Dickinson, and Solomon Charles (a former Nicholite) expressed a "freedom" to accompany her. Their journey took place very soon after this, for their travel minute was returned to the following monthly business meeting. [3]
Almost from the very beginning of the Society of Nicholites some of the group that Nichols had left behind found their discipline too straight and decided to move over into the Society of Friends. Solomon Charles was accepted into membership by the Quakers on the 28th of the 11th month, 1779. His five children and step-daughter were accepted as members shortly thereafter. Levin Wright and his wife came "under the notice of friends in order to become members of our religious Society" on the 26th of the 5th month, 1791, and were received as members one month later. [4] In addition to these, there were undoubtedly others who applied to Third Haven through Marshy Creek Meeting for membership in the Society of Friends. The same development was also taking place in Delaware, North Carolina, and South Carolina.
One other "catalytic agent" may be mentioned here, as we try to understand some of the developments that led up to the Nicholite decision to merge with the Society of Friends. This would be the dying off of many of the older and more substantial members of the Nicholite movement. An examination of the wills for Caroline County, Maryland (where the Nicholites were most heavily concentrated) shows the deaths of William Harris in 1784; Levin Wright in 1785; William Kelley in 1787; William Stevens in 1790; Thomas Willis and Roger Wright in 1792; Thomas Stanton in 1793; Joshua Chilcutt, Nehemiah Saulsbury, and James Horney in 1794; Henry Ward, Jonathan Wilson (Willson), Daniel Ward, John Harvey, and William Dawson in 1795; Solomon Wilson and Lemuel Wright in 1796; and Henry Swiggett in 1798. Examination of the records of Kent County, Delaware, shows the deaths of Benjamin Chipman in 1772; David Hillford in 1774; Zachariah Goforth in 1779; Richard Eckels (Eccles) in 1783; Sarah Goforth in 1785; James Anderson in 1791; Ann Eckels (Eccles) and Richard Eckels, Jr., in 1796. [5]
All of the above factors added up to produce a very important development. The more discerning Nicholites came to believe that it might tend to be of mutual benefit if they could bring about a union of their group with the Society of Friends. Their reading of Friends' books and their frequent association with both traveling Friends and their Quaker neighbors had shown these "New Quakers" that the two groups were one in the vital, fundamental principles of their religious beliefs. There arose, then, among some of the Nicholites the desire to merge their movement with the Society of Friends.
Among those Nicholites who were interested in the possibility of a union with Friends was James Harris, a highly esteemed member of the Nicholites who had given the movement much of its leadership since Joseph Nichols had died at the close of 1770. In addition to being one of their oldest members, Harris was also a minister among the Nicholites; he was thought of as a person "favoured with a spiritual discerning and stability in the truth." [6] Out of a serious concern over the situation of the Nicholites James Harris sometimes mentioned the possibility of merging with the Society of Friends to his fellow Nicholites. Great opposition to any such move, however, arose among his co-religionists.
Many of the neighbors of the Nicholites advised them against such a union with the Society of Friends, for they feared that the Nicholites would relax in their self-denying course and in the integrity of their behavior. The neighbors felt that the Nicholites had "manifested by their lives, deportment, conversation, and intercourse among men, the excellency of that principle which they made profession of, so that their upright and selfdenying appearance, connected with their upright and charitable lives, furnished an example which was not without its effect on the neighborhood and country in which they live." [7]
As a result of the opposition which arose to this suggestion that the Nicholite Society join the Society of Friends, James Harris seems to have put aside the idea for some time, although he could not forget it. For some years, we are told, it "occasioned him deep exercise," so that he became more and more convinced that such a union would be "the Lord's work." Eventually James Harris and those who followed his leadership proposed at their Monthly Meeting that this union of the two societies take place. The Nicholite Society was not yet ready to accept such a proposal. The stricter members were opposed to the union because they feared that the members "would feel at liberty to take greater indulgences, than while they remained separate." When first made, then, the proposition did not meet with approval. After a lapse of more than a year, the suggestion was revived and once more was defeated. By this time, however, the opposition had decreased very perceptibly. After the passing of a few months, the idea was advanced for a third time and still later for a fourth. Upon each occasion the opposition to this move became increasingly weaker. [8]
It is difficult to tell just when James Harris and his group were able to start this idea of union to spread among their fellow Nicholites. Isaac Martin, who visited the Eastern Shore Nicholites during the 8th month, 1794, found that " a great part of them are desirous of joining Friends, but others are opposed to it." Because the Nicholites were concerned that unity should be maintained among themselves as they dealt with this question, Isaac Martin was convinced that the subject would require time and patience for a satisfactory solution to be arrived at. Martin's recommendation, therefore, was for them to take the time and to exercise the patience needed. [9] Martha Routh, visiting the Nicholites in 1796, wrote in her Journal that "an apprehension took place, that they should not long be a distinct society from Friends." [10]
Finally it was clearly seen that the great majority of the Nicholites were in favor of a union with the Society of Friends. Those who were opposed to the measure then proposed that those among the Nicholites who were ready to join the Quakers should make application for membership in the Society of Friends. Those who were not prepared to seek Friends' membership should remain as they were. It was the feeling of the group which opposed union that such a development as they were now suggesting would produce in the future the positive result of causing themselves to examine seriously their own situation and that, eventually, they also might be prepared to join those who were now about to become members of the Society of Friends. [11]
At the very time that the Nicholites had agreed that a separation should take place, there occurred a development which caused the group seeking Quaker membership to postpone its application to be received into the Society of Friends. There had arisen among the Nicholites, just prior to this period, several persons new in the ministry, people whose appearance in the ministry was not generally approved. One of these persons sought to introduce singing into the Nicholite services of worship. This unidentified person was probably one of the people won over from the Methodists, a development which we noted in Chapter IV as causing both Bishop Asbury and Freeborn Garrettson to become somewhat angry. Methodism, which was sweeping the Delmarva Peninsula at the end of the eighteenth century, was marked by its emphasis on singing. The Nicholites felt that singing of "set" hymns (a sort of secondhand religious experience) was not consistent with their dependence upon the leading of the Spirit. They, therefore, would not allow the introduction of singing.
This small group of new ministers and their followers also opposed the acceptance and administration of a written discipline which the Nicholites had adopted in 1793 (see Chapter IV). They claimed that each person had the right and privilege to follow the dictates of his own mind and conscience, rather than permitting any other person to control him or submitting to the rules of the Nicholite Society. These views found acceptance among some members of the Society of Nicholites, but a far greater proportion of the Society disapproved of them. There arose a general feeling that if these new ministers and the few who followed them could not be brought to "a proper sense of the tendency thereof," they should be disowned. [12]
This was the situation which arose among the Nicholites at the very time that the separation had been agreed upon. Now it was felt that those who were to remain in the old society would be so reduced in membership that they might not be able to deal with this "libertine spirit" which had suddenly appeared among them. For this reason they asked their friends who were about to leave them to remain as Nicholites long enough for some satisfactory handling of this problem to be worked out. Those Nicholites who were desirous of becoming Quakers accepted this plea and remained in the old movement until two of the unsatisfactory persons who had appeared in the ministry without the approval of the society, and who had continued to refuse the advice of their brethren, were disowned. It was then felt that conditions were satisfactory for the separation to take place in the way that had been agreed upon. [13]
The application of this group of Nicholites for acceptance into the Society of Friends is recorded in the minutes of Third Haven Monthly Meeting for the 12th of the 10th month, 1797. Ezra Michener, a century ago, reported that on a loose sheet in one of the record books he found a document which he felt conveyed the feeling of the applying Nicholites much better than that one recorded in the Third Haven minutes. This earlier application, as recorded by Michener, read as follows: "Whereas, a part and perhaps the greater part, of the people in session, called Nicholites, have had a concern, at sundry times, to be united with the people called Quakers, believing it might be a benefit to us, and, we trust, no hurt to them, and perhaps more generally useful to others; and under this apprehension and prospect of good being done, we have believed it to be our duty to inform you of the desire, we have to be one with you, truly united to the Head of the True Church, and one to another; so have proceeded to enroll the names of those who desire the unity proposed should be brought about. The next larger number is those that see not their way into the matter, but are not inclined to oppose. We have also sent forward the names of those that have a birthright only who unite with the matter. Given forth from Centre Monthly Meeting, held the 5th of the eighth month, 1797, and signed on behalf of the same, by Seth Hill Evitts, Clerk." Michener then described the three lists mentioned above: "First, one of eighty names, `all of which is agreed to the aforesaid proposal.' Next, one of twenty names, marked `neuter;' and one of twelve names, marked `nominal.' The first list is headed by James Harris." [14]
For some unknown reason the application found by Michener and quoted above was not submitted but was replaced by another one almost two months later. In the minutes of Third Haven Meeting there is found a petition dated the 30th day of the 9th month, 1797, and reading as follows: "To the members of Third Haven Monthly Meeting to be held the 25th day of the 10th month, 1797, we the people called Nicollites herein present to your view and serious consideration the names of those who incline to unite with you in membership." [15] This application or petition bears the following names: James Anderson and wife, Celia; Celia Bartlett; Esther Bartlett; Edward Barton and wife, Anne; John Barton; Mary Ann Barton; James Boon and wife, Mary; Esther Chance; Elijah Charles; Euphama Charles; Mary Charles; Willis Charles and wife, Sarah; Esther Chilcutt; Margaret Connelly; Elisha Dawson and wife, Lydia; John Dawson and wife, Anne; Anne Emmerson; Samuel Emmerson; Seth Hill Evitts; George Hardy Fisher and son, Daniel; Richard Foxwell; Elizabeth Frampton; William Frampton and wife, Margaret; Preston Godwin, wife, Tabitha and sons, Henry and Seth; Thomas Gray and wife, Sarah; William Gray, wife, Elizabeth and daughters, Anna and Lovey; Catherine Harvey; James Harris, wife, Mary and son, Peter; Jesse Hubert and wife, Prissilla; Sarah Jenkins; Dennis Kelly and wife, Hannah; Solomon Kenton; Moses Leverton and wife, Rachel; Anne Love; William Melona and wife, Sophia; James Murpha and wife, Mary; William Murpha and wife, Ruth; William Peters; William Poits, wife, Ada and daughter, Sarah; Levin Pool and wife, Elizabeth; John Pritchett; Mary Richardson; Archabald Ross and wife, Elizabeth; Elijah Russel and wife, Esther; Jonathan Shannahan and wife, Margaret; Mary Stevens; Johnson Swiggett and wife, Mary; Sarah Swiggett; Elizabeth Twiford; Richard Vickers and wife, Celia; Sarah Vickers; Anthony Wheatly and wife, Sophia; James Wilson and wife, Sarah; Rebeccah Wilson; William Wilson, son, John and daughter, Anne; Daniel Wright and wife, Sarah; Elizabeth Wright and daughter, Mary; Hatfield Wright and wife, Lucrecia; Jacob Wright and wife, Rhoda; James Wright and Wife, Sarah; John Wright and wife, Esther.
This application of the above named Nicholites who were seeking membership in the Society of Friends was presented to the representatives of the Marshy Creek Preparative Meeting, near what is now Preston, Maryland, and they in turn submitted it to Third Haven Monthly Meeting for action. This application came from "Centre Monthly Meeting of the people called Nicollites" and was signed by Seth Hill Evitts, Clerk.
Upon receipt of this application from the Nicholites, Third Haven Monthly Meeting appointed a committee of its own members "to take Opportunity with them in a Collective Capacity and treat the matter with them as way may open as to the ground of their request and report of their situation and state of unaty in regard thereof to our next Monthly Meeting." The committee then reported back on the 16th of the 11th month, 1797, that, "Many of them expressing in a tender manner their desire of becoming united with friends in a Society connection as Truth may open the way thereto, which Appears to be their prevailing Sentament, although some few have not given in to the proposal. We may further observe that most of them are Situated so remote from any of our meetings as renders the frequent attendance of them impractical, that they have three meeting houses where they meet together for their keeping up those meetings we did not see ocation to throw any discourage. ment before them. But are of the opinion it may be proper to represent the cause to the Quarterly meeting for their advice and assistance." [16]
Southern Quarterly Meeting of Friends, made up of Quaker meetings in Kent and Sussex Counties in Delaware and in Kent. Caroline, and Talbot Counties in Maryland, felt that it would be advisable to visit the Nicholites individually or by families "in order to feel after their growth and standing in the Truth." Third Haven Meeting appointed a committee for this purpose and was assisted in the task by a committee also set up by the Quarterly Meeting. Early in 1798, on the 11th of the 1st month, the committee reported back that it felt "free" that sixty-nine of the Nicholites should be received into membership by the Quakers. At this same time a small number of additional Nicholites applied for membership in the Society of Friends; and later, within the next year and a half, four other groups of Nicholites (ranging in size from three to thirteen) requested that they be received into the Society of Friends as members. [17] It was about this same time that Elias Hicks wrote a letter to his wife and said that he "could understand the hesitation of some, and hoped that those who did join the Meetings would not `be hurt by the great and prevailing deficiencies manifested' among the Quakers whose Society they joined." [18] The new members seemed satisfied with their new spiritual home, for the minutes of Third Haven Monthly Meeting (and later of Northwest Fork Monthly Meeting) show that a number of people who had come from the old Nicholite Society asked to have their children taken into the Society of Friends as members.
Following this acceptance of many of the Nicholites into membership by Third Haven Monthly Meeting there came into existance a very interesting relationship between those who remained Nicholites and those who had chosen to withdraw and become Quakers. The three meeting houses which the old group had possessed were in the name of the Nicholite Society. Those who had left the Nicholites to become Quakers felt that they had forfeited, by this move, any claims which they had possessed to these buildings. Those who remained Nicholites thought differently, however, and therefore allowed all to continue to meet together for worship in two of their meeting houses, Centre and Northwest Fork. The only change required was that their midweek meetings be held on different days, so that the Nicholites might continue to hold their business meetings among themselves. The two groups, Nicholite and Quaker, continued to worship together as they had done in the past when they were still one body. [19]
This development, so unusual among separating church groups, was of far-reaching significance. With the passing of time there came the opportunity for the remaining Nicholites to examine the effect which this union with the Society of Friends had made upon their former brethren. They discovered that it had not produced the "pernicious" consequences that had been feared. Those who had become Quakers "continued to be distinguished by their former plainness, simplicity, self-denial, and upright walking among men." [20] This opened the way for still others of the remaining Nicholites to seek entrance into the Society of Friends.
Within a short time following the acceptance of this great number of Nicholites as members, Third Haven Monthly Meeting received word on the 17th of the 5th month, 1798, that "From Marshee Creek they inform us that the friends belonging to Centre and Northwest Fork Meetings (Two Meetings of the people called Nicholites, the members of whom being now nearly all united with friends), request that Meetings for Worship may be established at each of those places and also preparative Meetings established." This request was taken to the Quarterly Meeting and four months later the concurrence of the Quarterly Meeting was obtained. A short time later it was felt that a separate Monthly Meeting would best serve the interests of the Quakers in the central and southern sections of Caroline County; therefore, Northwest Fork Monthly Meeting came into existence on the 16th of the 7th month, 1800, and contained the three Weekly or Preparative Meetings of Northwest Fork, Centre, and Marshy Creek. [21]
As time progressed and the Nicholite Society grew increasingly smaller, the Nicholites decided to ask Northwest Fork Monthly Meeting of Friends to appoint trustees who would accept the titles to the two meeting houses at Centre and Northwest Fork. Northwest Fork meeting house, near Federalsburg, was transferred to the Quakers in 8th month, 1799. The meeting house at Centre, however, was not made over until the end of 1803, when Elijah Cromean (Cromeen), Clerk of the Nicholite Society, recorded on the 31st of the 12th month, 1803, that Centre meeting house had been transferred to the Society of Friends. [22] Either no agreement was worked out about the meeting house at Tuckahoe Neck, near Denton, or else it was destroyed; the Quakers built a meeting house there in 1802, after meeting in the house of James Wilson (a former Nicholite) starting in 1798. This meeting house still stands today on the northern side of the highway on the western approach to Denton.
How long a separate Nicholite Society continued to exist is uncertain. Seth Hill Evitts, the Nicholite Clerk at the time of the earliest application, was accepted into membership by Northwest Fork Monthly Meeting on the 11th of the 11th month, 1801. Beauchamp Stanton and Elijah Cromean both applied for membership in 11th month, 1804, and were received into membership in 1805. In 1806 Elisha Dawson (son of William Dawson), a former Nicholite who became a well-known Quaker minister and who traveled widely in his work-going to Ohio, Indiana, New England, and even making one trip to Europe-decided to visit "divers of the remaining part of the society called Nicholites." On this religious visit he was accompanied by Hatfield Wright, William Gray, Edward Barton, and Dennis Kelley, all of whom had been Nicholites before becoming Quakers. Elisha Dawson is the source for much of the material appearing in early nineteenth century accounts of the Nicholites. Elizabeth Twiford, who became a widely respected minister among Friends and who traveled among Friends of Baltimore, Ohio, and Indiana Yearly Meetings, and her husband, Jonathan Twiford, did not become Friends until the 10th of the 2nd month, 1819. [23]
It appears probable that a small number of Nicholites never actually joined the Society of Friends although the two groups met regularly together for worship. Many years ago Wilson Tylor wrote that he remembered very well a "quaint old bachelor" named Elisha Wilson who attended Tuckahoe Neck meeting house near Denton but never wanted to be a member of the Society of Friends. This man, whom Wilson Tylor reports to have been called the last living representative of the Nicholites, died during the Civil War. [24]
The Nicholites had only a brief existence. The "New Quakers" became Quakers, so that few traces of the old movement remain. Knowledge of the Nicholite Society has become such a fading tradition in the areas where the Society once waxed strong, that many who were born and have grown up in these localities have never heard of this unusual sect which once flourished on the Delmarva Peninsula and which gave birth to the two smaller bodies in North and South Carolina.
Notes
1 - Friends' Miscellany, IV, 262.
3 - Third Haven Minutes, III, 189, 264.
7 - Friends' Miscellany, IV, 250.
8 - Memorials, p. 86; Friends' Miscellany, IV, 252; Janney, op. cit., III, 497.
11 - Friends' Miscellany, IV, 252; Janney, op. cit., III, 497; Michener, op. cit., p. 422.
12 - Friends' Miscellany, IV, 255.
14 - Michener, op. cit., p. 423.
15 - Third Haven Minutes, III, 368.
18-Bliss Forbush, Elias Hicks, Quaker Liberal (New York, 1956), p. 101, cites this letter.
20 - Janney, op. cit., III, 498; Friends' Miscellany, IV, 254.
21 - Third Haven Minutes, IV, 11-12, 16; Northwest Fork Minutes, I, 1.
23 - Northwest Fork Minutes, I, 75, 82, 93, 96, 243.
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