His Young Manhood.
At the age of seventeen Elias became an apprentice, and set about
learning the carpenter's trade. His mechanical experience during
this period receives practically no attention in the Journal. We
know, however, that in those days none of the trades were divided
into sectional parts as now. In short, he learned a whole trade, and
not part of one. It was the day of hand-made doors, and not a few
carpenters took the timber standing in the forest, and superintended
or personally carried on all of the processes of transforming it into
lumber and from it producing the finished product. The carpenter of
a century and a half ago had to be able to wield the broad-ax, and
literally know how to "hew to the line."
It is not known exactly how long this apprenticeship lasted, but
probably about four years. As a matter of course, there was much moving
from neighborhood to neighborhood, as the building necessities demanded
the presence of the carpenters. The life was more or less irregular,
and Elias says that he received neither serious advice nor restraint at
the hands of his "master." He was brought in contact with frivolously
minded young people, and was unduly carried away with the love of
amusement. During this period he learned to dance, and enjoyed the
experience. But he considered dancing a most mischievous pastime, and
evil to a marked degree. For this indulgence he repeatedly upbraided
himself in the Journal. In his opinion, dancing was "an unnatural and
unchristian practice," never receiving the approval "of the divine
light in the secret of the heart."
He passed through various experiences in the endeavor to break away
from the dancing habit, with many backslidings, overthrowing what he
considered his good resolutions. But finally he separated from all
those companions of his youth who beset him with temptation. He says:
"I was deeply tried, but the Lord was graciously near; and as my cry
was secretly to him for strength, he enabled me to covenant with him,
that if he would be pleased in mercy to empower me, I would forever
cease from this vain and sinful amusement."[8]
[8] Journal of Elias Hicks, p. 10.
His first intimation touching the eternally lost condition of the
wicked is in connection with his experience at this time. We cannot do
better than to quote his own words:
"In looking back to this season of deep probation, my soul has been
deeply humbled; for I had cause to believe that if I had withstood at
this time the merciful interposition of divine love, and had rebelled
against this clear manifestation of the Lord's will, he would have
withdrawn his light from me, and my portion would have been among the
wicked, cast out forever from the favorable presence of my judge.
I should also forever have been obliged to acknowledge his mercy
and justice, and acquit the Lord, my redeemer, who had done so much
for me; for with long-suffering and much abused mercy he had waited
patiently for my return, and would have gathered me before that time,
as I well knew, as a hen gathereth her chickens under her wings, but
I would not."[9]
[9] Journal, p. 11.
His second diversion, and probably practiced after he had given up
dancing, was hunting. While not considered in itself reprehensible,
when the sport led to wantonness, and the taking of life of bird
or beast simply for amusement, it was vigorously condemned. He says
that he was finally "led to consider conduct like this to be a great
breach of trust, and an infringement of the divine prerogative." "It
therefore became a settled principle with me not to take the life of
any creature, unless it was really useful and necessary when dead, or
very noxious and hurtful when living."[10]
[10] Journal, p. 13.
When the settled conviction came to him touching the dance and the
sportsman's practice, he was probably not out of his teens. This
conviction resulted in victory over the propensity, probably before he
reached his majority. The whole experience was an early illustration
of the strength of will and purpose which was characteristic of this
remarkable man throughout his entire life.
Marriage is always a turning-point in a man's life. In the case of
Elias Hicks, it was so in a marked degree. Having become adept in his
trade, at the age of twenty-two, he was married to Jemima Seaman. This
important event cannot be better stated than in the simple, quaint
language of the bridegroom himself. He says:
"My affection being drawn toward her in that relation, I communicated
my views to her, and received from her a corresponding expression;
and having the full unity and concurrence of our parents and friends,
we, after some time, accomplished our marriage at a solemn meeting
of Friends, at Westbury, on the 2d of First month, 1771. On this
important occasion we felt the clear and consoling evidence of
divine truth, and it remained with us as a seal upon our spirits,
strengthening us mutually to bear, with becoming fortitude, the
vicissitudes and trials which fell to our lot, and of which we had a
large share while passing through this probationary state."[11]
[11] Journal, p. 13.
The records of Westbury Monthly Meeting contain the official evidence
of this marriage, which was evidently conducted strictly in accordance
with discipline. From the minutes of that meeting we extract the
following:
"At a monthly meeting held in the meeting house, ye 29th day of ye
Eleventh month, 1770.
"Elias Hicks son of John Hicks, of Rockaway, and Jemima Seaman,
daughter of Jonathan Seaman, of Jericho, presented themselves and
declared their intentions of marriage with each, and this meeting
appoints John Mott and Micajah Mott to make enquiry into Elias Hicks,
his clearness in relation of marriage with other women, and to make
report at the next monthly meeting.
"At a monthly meeting in the meeting house at Westbury ye 26th day
of ye Twelfth month, 1770, Elias Hicks and Jemima Seaman appeared
the second time, and Elias Hicks signified they continued their
intentions of marriage and desired an answer to their former
proposals of marriage, and the Friends who were appointed to make
enquiry into Elias' clearness reported that they had made enquiry,
and find nothing but that he is clear of marriage engagements to
other women, and they having consent of parents and nothing appearing
to obstruct their proceedings in marriage, this meeting leaves them
to solemnize their marriage according to the good order used amongst
Friends, and appoints Robert Seaman and John Mott to attend their
said marriage, and to make report to the next monthly meeting it was
consumated.
"On ye 30th day of ye First month, 1771, Robert Seaman reported that
they had attended the marriage of Elias Hicks and Jemima Seaman, and
was with them both at Jericho and at Rockaway, and John Mott also
reported that he accompanied them at Rockaway and that the marriage
was consummated orderly."
In more ways than one the marriage of Elias was the important event of
his life. Jemima Seaman was an only child, and naturally her parents
desired that she should be near them. A few months after their marriage
Elias and Jemima were urged to take up their residence at the Seaman
homestead, Elias to manage the farm of his father-in-law. The result
was that the farm in Jericho became the home of Elias Hicks the
remainder of his life. Here he lived and labored for nearly sixty years.
The Seamans were concerned Friends, and the farm was near the Friends'
meeting house in Jericho. From this dates his constant attendance at
the meetings for worship and discipline of the Society. Besides the
family influence, some of his neighbors, strong men and women, and
deeply attached to the principles and testimonies of Friends, made for
the young people an ideal and inspiring environment. The Friends at
Jericho could not have been unmindful of the native ability and taking
qualities of this young man, whose fortunes were to be linked with
their own, and whose future labors were to be so singularly devoted to
their religious Society.
Jemima, the wife of Elias Hicks, was the daughter of Jonathan and
Elizabeth Seaman. The father of Jemima was the fifth generation from
Captain John Seaman, who came to Long Island from the Connecticut
mainland about 1660. For his time, he seems to have been a man of
affairs, and is recorded as one of the patentees of the town of
Hempstead, on the Sound side of the island. There was a John Seaman
who came to Massachusetts in the Winthrop fleet of ten vessels and 900
immigrants in 1630. That form of biography which shades into tradition
is not agreed as to whether Captain John, of Hempstead, was the Puritan
John or his son.
Running the family history back to England, we find Lazarus Seaman,
known as a Puritan divine, a native of Leicester. He died in 1667. He
is described as a learned theologian, versed in the art of controversy,
and stout in defense of his position in religious matters.
The history of heraldry, and the story of the efforts to capture
the holy sepulcher, tell us that John de Seaman was one of the first
crusaders. To this line the Seaman lineage in America is believed to be
attached.
At some time, whether in his early manhood is not known, Elias Hicks
took up surveying. How steadily or extensively he followed that
business it is impossible to say. It is not hard, however, to find
samples of his surveying and plotting among the papers of Long Island
conveyancers.[12] His compass, and the home-made pine case in which he
kept the instrument and the tripod, are in existence.[13] The compass
is a simple affair, without a telescope, of course. It folds into a
flat shape, the box not being more than two inches thick, over all.
[12] See cut facing page 145.
[13] They are in possession of the great-grandson of Elias Hicks,
William Seaman, of Glen Cove, L. I.