Putting Off the Harness.
During the series of visits, reported in the twenty-second chapter,
Elias was ill a number of times, and was forced to rest from his
labors. On the return trip from central and western New York, he
visited for the last time the Hudson Valley meetings which he attended
on his first religious journey in 1779.
He arrived in New York the 8th of Eleventh month, attending the
mid-week meeting at Hester Street that day. On First-day, the 15th,
he attended the Rose Street meeting in the morning and Hester Street
in the afternoon. Second-day evening, the 16th, a largely attended
appointed meeting was held in Brooklyn. He then proceeded toward
Jericho, arriving home on Fourth-day, the 18th of Eleventh month, 1829.
The "Journal" is singularly silent regarding this Brooklyn meeting.
Henry Byran Binns, on what he considers good authority, says, "Elias
Hicks preached in the ball-room of Morrison's Hotel on Brooklyn
Heights." To this statement he has added this bit of realistic
description:
"The scene was one he (Whitman) never forgot. The finely fitted
and fashionable place of dancing, the officers and gay ladies in
that mixed and crowded assembly, the lights, the colors and all the
associations, both of the faces and of the place, presenting so
singular contrast with the plain ancient Friends seated upon the
platform, their broad-brims on their heads, their eyes closed; with
silence, long continued and becoming oppressive; and most of all,
with the tall, prophetic figure that rose at length to break it."[216]
[216] "A Life of Walt Whitman," p. 16.
Whitman's own reference to this meeting is still more striking. He says
that he, a boy of ten, was allowed to go to the Hicks meeting because
he "had been behaving well that day." The "principal dignitaries of the
town" attended this meeting, while uniformed officers from the United
States Navy Yard graced the gathering with their presence. The text
was, "What is the chief end of man?" Whitman says: "I cannot follow the
discourse, it presently becomes very fervid and in the midst of its
fervor, he takes the broad-brim hat from his head and almost dashing
it down with violence on the seat behind, continues with uninterrupted
earnestness. Though the differences and disputes of the formal division
of the Society of Friends were even then under way, he did not allude
to them at all. A pleading, tender, nearly agonizing conviction and
magnetic stream of natural eloquence, before which all minds and
natures, all emotions, high or low, gentle or simple, yielded entirely
without exception, was its cause, method and effect. Many, very many,
were in tears."[217]
[217] "The Complete Writings of Walt Whitman." Issued under the
editorial supervision of his Literary Executors, 1902, Vol. 3, p. 258.
With the account of this journey of 1829 his narrative in the "Journal"
closed. This paragraph formed a fitting benediction:
"The foregoing meetings were times of favor, and as a seal from the
hand of our gracious and never-failing helper, to the labor and
travail which he has led me into, and enabled me to perform, for the
promotion of this great and noble cause of truth and righteousness in
the earth, as set forth in the foregoing account, and not suffering
any weapon formed against me to prosper. 'This is the heritage of
the servants of the Lord, and their righteousness is of me, saith
the Lord.' For all these unmerited favors and mercies, in deep
humiliation my soul doth magnify the Lord, and return thanksgiving
and glory to his great and excellent name; for his mercy endureth
forever."[218]
[218] "Journal," p. 438.
It should be remembered that Elias Hicks was then past his eighty-first
year. He started on this last long religious visit, Sixth month 24th,
and was therefore absent from home one week less than five months.
He says himself, in the last sentence of the "Journal": "We traveled
in this journey nearly fifteen hundred miles." These are words as
impressive as they are simple.
During this trip many families were visited from the Valley of the
Genesee to the City of New York, where he tarried several days that he
might see his friends in their homes. Whatever may have been their mind
in the case, he doubtless felt that they would look upon his face no
more.
But Elias Hicks was not yet free from his religious concerns, for on
First month 21, 1830, he asked for a minute, which was granted by
Jericho Monthly Meeting, and is as follows:
"Our beloved Friend, Elias Hicks, presented a concern to make
a religious visit to the families of Friends and some Friendly
people (as way may open), within the compass of this and Westbury
Monthly Meeting, which claimed the solid attention of this meeting,
was united with, and he left at liberty to pursue his prospect
accordingly."
This is the last minute ever asked for by Elias Hicks. But evidently
the visits contemplated were never undertaken, for about that time he
had a slight attack of paralysis, which affected his right side and
arm. Still the next day he attended a meeting at Bethpage, and a little
later quarterly and monthly meetings in New York. In both he performed
ministerial service with his usual power and clearness. From a little
brochure printed in 1829, we quote:
"In the Monthly Meeting, he took a review of his labors in the city
for many years; and then expressed a belief that his religious
services were brought nearly to a close.
"After adverting to the great deviations that had taken place in the
Society, from that plainness and simplicity into which our principles
would lead us, he added, 'but if I should live two or three years
longer, what a comfort it would be to me to see a reformation in
these respects.' He then spoke in commemoration of the goodness of
his Heavenly Father, and closed with these memorable words: 'As
certainly as we are engaged to glorify him in all our works, he will
as certainly glorify us.'"[219]
[219] "Life, Ministry, Last Sickness and Death of Elias Hicks,"
Philadelphia, J. Richards, printer, 130 North Third Street.
But the time of putting off the harness was near at hand. On the 14th
of Second month, 1830, he suffered a severe attack of paralysis which
involved the entire right side, and deprived him of the use of his
voice. When attacked he was alone in his room, but succeeded in getting
to his family in an adjoining apartment. He declined all medical aid.
In a condition of helplessness he lingered until Seventh-day the 27th,
when he quietly passed away. Although he could only communicate by
signs, consciousness remained until near the end.
The funeral was held in the meeting house at Jericho, on Fourth-day,
Third month 3d. Without a storm raged in strange contrast to the
peace and quiet within. A large company braved the elements, to
pay their respects to his worth, as a man and a minister, while a
number of visiting ministering Friends had sympathetic service at the
funeral, after which the burial took place in the ground adjoining the
meeting-house, where he had long worshipped and ministered.
The last act performed by Elias Hicks before the fatal stroke came, was
to write a letter to his friend Hugh Judge,[220] of Barnesville, Ohio.
Between the two men a singular sympathy had long existed, and to Hugh,
Elias unburdened his spirit in this last word to the world. In fact the
letter fell from the hand of the writer, after the shock. It was all
complete with signature and postscript.
[220] Hugh Judge was born about 1750 of Catholic parents. Joined
Friends in his young manhood in Philadelphia. Removed to Ohio in 1815.
Died Twelfth month 21, 1834. He died while on a religious visit to
Friends in Philadelphia Yearly Meeting. Was buried at Kennett Square.
He was a recorded minister for many years.
This letter really summarizes the doctrine, and states the practical
religion which inspired the ministry and determined the life and
conduct of this worthy Friend. It may be well, with its suggestive
postscript, to close this record of the life and labors of Elias Hicks:
"Jericho, Second month 14th, 1830.
"Dear Hugh: Thy very acceptable letter of the 21st ultimo was
duly received, and read with interest, tending to excite renewed
sympathetic and mutual fellow-feeling; and brought to my remembrance
the cheering salutation of the blessed Jesus, our holy and perfect
pattern and example, to his disciples, viz: 'Be of good cheer, I have
overcome the world.' By which he assured his disciples, that, by
walking in the same pathway of self-denial and the cross, which he
trod to blessedness, they might also overcome the world; as nothing
has ever enabled any rational being, in any age of the world, to
overcome the spirit of the world, which lieth in wickedness, but the
cross of Christ.
"Some may query, what is the cross of Christ? To these I answer, it
is the perfect law of God, written on the tablet of the heart, and in
the heart of every rational creature, in such indelible characters
that all the power of mortals cannot erase nor obliterate. Neither is
there any power or means given or dispensed to the children of men,
but this inward law and light, by which the true and saving knowledge
of God can be obtained. And by this inward law and light, all will
be either justified or condemned, and all be made to know God for
themselves, and be left without excuse; agreeably to the prophecy
of Jeremiah, and the corroborating testimony of Jesus in his last
counsel and command to his disciples, not to depart from Jerusalem
until they should receive power from on high; assuring them that they
should receive power when they had received the pouring forth of the
spirit upon them, which would qualify them to bear witness to him in
Judea, Jerusalem, Samaria, and to the uttermost parts of the earth;
which was verified in a marvellous manner on the day of Pentecost,
when thousands were converted to the Christian faith in one day. By
which it is evident that nothing but this inward light and law, as
it is heeded and obeyed, ever did, or ever can make a true and real
Christian and child of God. And until the professors of Christianity
agree to lay aside all their non-essentials in religion, and rally
to this unchangeable foundation and standard of truth, wars and
fightings, confusion and error will prevail, and the angelic song
cannot be heard in our land, that of 'glory to God in the highest,
and on earth peace and good will to men.' But when all nations are
made willing to make this inward law and light the rule and standard
of all their faith and works, then we shall be brought to know and
believe alike, that there is but one Lord, one faith, and but one
baptism; one God and Father, that is above all, through all, and
in all; and then will all those glorious and consoling prophecies,
recorded in the scriptures of truth, be fulfilled. Isaiah 2:4. 'He,'
the Lord, 'shall judge among the nations, and rebuke many people; and
they shall beat their swords into plough-shares, and their spears
into pruning-hooks; nation shall not lift up sword against nation;
neither shall they learn war any more.' Isaiah 11. 'The wolf also
shall dwell with the lamb, and the leopard shall lie down with the
kid; and the calf, and the young lion, and the fatling together;
and a little child shall lead them. And the cow and the bear shall
feed; their young ones shall lie down together; and the lion shall
eat straw like the ox. And the sucking child shall play on the hole
of the asp, and the weaned child put his hand on the cockatrice's
den. They shall not hurt nor destroy in all my holy mountain; for
the earth,' that is our earthly tabernacles, 'shall be full of the
knowledge of the Lord, as the waters cover the sea.'
"These scripture testimonies give a true and correct description
of the gospel state, and no rational being can be a real Christian
and true disciple of Christ until he comes to know all these things
verified in his own experience, as every man and woman has more or
less of all those different animal propensities and passions in their
nature; and they predominate and bear rule, and are the source and
fountain from whence all wars, and every evil work, proceed, and
will continue as long as man remains in his first nature, and is
governed by his animal spirit and propensities, which constitute the
natural man, which Paul tells us, 'receiveth not the things of the
spirit of God, for they are foolishness unto him, neither can he know
them, because they are spiritually discerned.' This corroborates the
declaration of Jesus to Nicodemus, that 'except a man be born again
he cannot see the kingdom of God;' for 'that which is born of the
flesh is flesh, and that which is born of the spirit is spirit.'
"Here Jesus assures us, beyond all doubt, that nothing but spirit
can either see or enter into the kingdom of God; and this confirms
Paul's doctrine, that 'as many as are led by the spirit of God are
the sons of God, and joint heirs with Christ.' And Jesus assures us,
by his declaration to his disciples, John 14:16-17; 'if ye love me
keep my commandments; and I will pray the Father and he shall give
you another comforter, that he may abide with you forever, even the
spirit of truth, whom the world cannot receive;' that is, men and
women in their natural state, who have not given up to be led by
this spirit of truth, that leads and guides into all truth; 'because
they see him not, neither do they know him, but ye know him, for he
dwelleth with you, and shall be in you.' And as these give up to be
wholly led and guided by him, the new birth is brought forth in them,
and they witness the truth of another testimony of Paul's, even that
of being 'created anew in Christ Jesus unto good works,' which God
had foreordained that all his new-born children should walk in them,
and thereby show forth, by their fruits and good works, that they
were truly the children of God, born of his spirit, and taught of
him; agreeably to the testimony of the prophet, that 'the children of
the Lord are all taught of the Lord, and in righteousness they are
established, and great is the peace of his children.' And nothing can
make them afraid that man can do unto them; as saith the prophet in
his appeal to Jehovah: 'Thou wilt keep him in perfect peace, whose
mind is stayed on thee, because he trusteth in thee.' Therefore let
every one that loves the truth, for God is truth, 'trust in the Lord
forever, for in the Lord Jehovah there is everlasting strength.'
"I write these things to thee, not as though thou didst not know
them, but as a witness to thy experience, as 'two are better than
one, and a threefold cord is not quickly broken.'
"I will now draw to a close, with just adding, for thy
encouragement, be of good cheer, for no new thing has happened to
us; for it has ever been the lot of the righteous to pass through
many trials and tribulations in their passage to that glorious,
everlasting peace and happy abode, where all sorrow and sighing come
to an end; the value of which is above all price, for when we have
given all that we have, and can give, and suffered all that we can
suffer, it is still infinitely below its real value. And if we are
favored to gain an inheritance in that blissful and peaceful abode,
'where the wicked cease from troubling, and the weary are at rest,'
we must ascribe it all to the unmerited mercy and loving kindness of
our Heavenly Father, who remains to be God over all, blessed forever!
"I will now conclude, and in the fulness of brotherly love to thee
and thine, in which my family unite, subscribe thy affectionate
friend,
"ELIAS HICKS.
"To Hugh Judge:
"Please present my love to all my friends as way opens."
APPENDIX.
A
DESCENDANTS OF ELIAS HICKS.
The only lineal descendants of Elias Hicks are through his daughters,
Abigail and Sarah. Abigail's husband, Valentine, was her cousin, and
Sarah's husband, Robert Seaman, was a relative on the mother's side.
Descendants of Valentine and Abigail Hicks.
CHILDREN OF THE ABOVE.
GRANDCHILDREN OF ELIAS HICKS.--Caroline, married Dr. William Seaman;
Phebe, married Adonijah Underhill (no children); Elias Hicks, married
Sarah Hicks; Mary (unmarried).
GREAT-GRANDCHILDREN OF ELIAS HICKS.
CHILDREN OF DR. WILLIAM SEAMAN AND CAROLINE HICKS.--Valentine Hicks
Seaman, married Rebecca Cromwell; Sarah Seaman, married Henry B.
Cromwell; Samuel Hicks Seaman, married Hannah Husband.
CHILDREN OF ELIAS HICKS AND SARAH HICKS.--Mary, married Peter B.
Franklin; Elias Hicks (unmarried), deceased; Caroline (unmarried),
deceased.
GREAT-GREAT-GRANDCHILDREN OF ELIAS HICKS.
CHILDREN OF VALENTINE H. AND REBECCA C. SEAMAN.--William, married
Addie W. Lobdell; Caroline (infant);[221] Henry B.,[222] married Grace
Dutton; Edwin H. (infant); Howard (unmarried), deceased; Valentine H.
(unmarried); Emily C. (unmarried); Frederic C., married Ethel Lobdell.
[221] Note--Those marked "(infant)" died in infancy. Those without
notation are under age and living.
[222] Henry B. Seaman is a graduate of Swarthmore College, class
of 1881, and received degree of C. E. in 1884. Was for three years
Chief Engineer of the Public Service Commission of Greater New York.
He resigned this position Tenth month 1, 1910, because he could
not approve estimates desired by the authorities. Since then these
estimates have been held up as excessive.
CHILDREN OF HENRY B. AND SARAH SEAMAN CROMWELL.--George[223]
(unmarried); Henry B. (unmarried), deceased.
[223] When Greater New York was incorporated George Cromwell was
elected President of the Borough of Richmond. Although this borough
is normally Democratic in its politics, George Cromwell has been
re-elected, and is the only president the borough has ever had. He and
Henry B. Seaman are double first cousins.
CHILDREN OF SAMUEL H. AND HANNAH H. SEAMAN.--Joseph H. (unmarried);
Caroline Hicks, married William A. Read; Mary T. (unmarried); Franklin
(unmarried), deceased; Sarah, married Lloyd Saltus.
CHILDREN OF PETER B. AND MARY HICKS FRANKLIN.--Anne M., married Walter
A. Campbell.
GREAT-GREAT-GREAT-GRANDCHILDREN OF ELIAS HICKS.
CHILDREN OF WILLIAM AND ADDIE SEAMAN.--Howard L. (unmarried); Jessie M.
(unmarried).
CHILDREN OF HENRY B. AND GRACE D. SEAMAN.--Ayres C.; Henry Bowman.
CHILDREN OF FREDERIC C. AND ETHEL L. SEAMAN.--Esther....
CHILDREN OF WILLIAM A. AND CAROLINE SEAMAN READ.--William Augustus;
Curtis Seaman; Duncan Hicks; R. Bartow; Caroline Hicks; Bancroft
(infant); Bayard W.; Mary Elizabeth; Kenneth B. (infant).
CHILDREN OF LLOYD AND SARAH SEAMAN SALTUS.--Mary Seaman; Ethel S.;
Seymour; Lloyd.
CHILDREN OF WALTER ALLISON AND ANNE M. FRANKLIN CAMPBELL.--Franklin
Allison; Mary Elizabeth.
Descendants of Robert Seaman and Sarah, Daughter of Elias Hicks.
CHILDREN OF THE ABOVE.
GRANDCHILDREN OF ELIAS HICKS.--Phebe (died); Hannah, married Matthew
F. Robbins; Willet (died); Elizabeth, married Edward Willis; Elias H.,
married Phebe Underhill; Willet H., married Mary Wing; Mary H., married
Isaac Willis.
GREAT-GRANDCHILDREN OF ELIAS HICKS.
CHILDREN OF HANNAH AND MATTHEW F. ROBBINS.--Caroline, married Sidney W.
Jackson; Walter, married Sarah E. Hubbs.
CHILDREN OF ELIZABETH AND EDWARD WILLIS.--Sarah R.; Mary S. (died);
Caroline H. (died); Henrietta, married Stephen J. Underhill.
CHILDREN OF ELIAS H. AND PHEBE SEAMAN.--Mary (died); Samuel J., married
Matilda W. Willets; Sarah (died); Anna; Robert, married Hannah W.
Willets; William H., married Margaret J. Laurie; James H., married (1)
Bessie Bridges; (2) Florence Haviland.
CHILDREN OF WILLET H. AND MARY SEAMAN.--Edward W.; Willet H.; Frank W.
CHILDREN OF MARY H. AND ISAAC WILLIS.--Henry, married June Barnes;
Robert S.
GREAT-GREAT-GRANDCHILDREN OF ELIAS HICKS.
SON OF CAROLINE AND SIDNEY W. JACKSON.--M. Franklin, married Annie T.
Jackson.
CHILDREN OF WALTER AND SARAH E. JACKSON.--Caroline J., married William
G. Underhill; Annie H., married Thomas Rushmore; Cora A., married John
Marshall.
CHILDREN OF HENRIETTA AND STEPHEN J. UNDERHILL.--Edward W., married
Emeline Kissam; Hannah W.; Henry T., married Dorothy Vernon; Arthur.
CHILDREN OF SAMUEL J. AND MATILDA W. SEAMAN.--Mary W., married Leon A.
Rushmore; Samuel J., married Ethelena T. Bogart; Anna Louise; Frederick
W.; Lewis V. (died).
DAUGHTER OF ROBERT AND HANNAH W. SEAMAN.--Phebe U.
CHILDREN OF WILLIAM H. AND MARGARET L. SEAMAN.--William Laurie; Faith
Frances (died).
CHILDREN OF JAMES H. AND BESSIE B. SEAMAN.--George B.; Elias Haviland.
CHILDREN OF JAMES H. AND FLORENCE H. SEAMAN.--Bertha Lucina; Willard
H.; Helen U.
GREAT-GREAT-GREAT-GRANDCHILDREN OF ELIAS HICKS.
DAUGHTER OF M. FRANKLIN AND ANNIE T. JACKSON.--Marion F.
CHILDREN OF CAROLINE J. AND WILLIAM G. UNDERHILL.--Mildred; Irene;
Margaret.
CHILDREN OF ANNIE H. AND THOMAS RUSHMORE.--Lillian A.; Elizabeth A.
SON OF CORA A. AND JOHN MARSHALL.--John W.
DAUGHTER OF HENRY T. AND DOROTHY UNDERHILL.--Winifred.
SON OF MARY S. AND LEON A. RUSHMORE.--Leon A.
B
Letter to Dr. Atlee.[224]
[224] See page 164 of this book.
Copy of a letter from Elias Hicks to Dr. Edwin A. Atlee, of
Philadelphia:
"JERICHO, Ninth mo. 27, 1824.
"MY DEAR FRIEND:
"Thy very acceptable letter of the 29th ultimo came duly to hand,
and I have taken my pen not only to acknowledge thy kindness, but
also to state to thee the unfriendly and unchristian conduct of Anna
Braithwaite toward me, not only as relates to that extract, but in
her conversation among Friends and others, traducing my religious
character, and saying I held and promulgated infidel doctrines,
etc.--endeavoring to prejudice the minds of Friends against me,
behind my back, in open violation of gospel order. She came to my
house, as stated in the extract thou sent me, after the quarterly
meeting of ministers and elders at Westbury in First month last.
At that meeting was the first time I saw her, which was about five
or six months after her arrival in New York. And as I had heard
her well spoken of as a minister, I could have had no preconceived
opinion of her but what was favorable, therefore, I treated her with
all the cordiality and friendship I was capable of. She also, from
all outward appearance, manifested the same; and, after dinner, she
requested, in company with A. S., a female Friend that was with her,
a private opportunity with me. So we withdrew into another room,
where we continued in conversation for nearly two hours. And being
innocent and ignorant of any cause that I had given, on my part, for
the necessity of such an opportunity, I concluded she had nothing
more in view than to have a little free conversation on the state of
those select meetings.
"But, to my surprise, the first subject she spoke upon, was to call
in question a sentiment I had expressed in the meeting aforesaid,
which appeared to me to be so plain and simple, that I concluded the
weakest member in our society, endued with a rational understanding,
would have seen the propriety of. It was a remark I made on the
absence of three out of four of the representatives appointed by
one of the preparative meetings to attend the quarterly meeting.
And I having long been of the opinion, that much weakness had been
introduced into our society by injudicious appointments, I have
often been concerned to caution Friends on that account. The remark
I made was this: that I thought there was something wrong in the
present instance--for, as we profess to believe in the guidance of
the Spirit of Truth as an unerring Spirit, was it not reasonable
to expect, especially in a meeting of ministers and elders, that
if each Friend attended to their proper gifts, as this Spirit is
endued with prescience, that it would be much more likely, under its
divine influence, we should be led to appoint such as would attend on
particular and necessary occasion, than to appoint those who would
not attend?
"This idea, she contended, was not correct; and the sentiments she
expressed on this subject really affected me. To think that any,
professing to be a gospel minister, called from a distant land to
teach others, and to be so deficient in knowledge and experience, in
so plain a case, that I could not well help saying to her, that her
views were the result of a want of religious experience, and that I
believed if she improved her talent faithfully, she would be brought
to see better, and acknowledge the correctness of my position. But
she replied, she did not want to see better. This manifestation of
her self-importance, lowered her character, as a gospel minister,
very much in my view; and her subsequent conduct, while she was
with us, abundantly corroborated and confirmed this view concerning
her. As to her charge against me, in regard to the Scriptures,
it is generally incorrect, and some of it false. And it is very
extraordinary, that she should manifest so much seeming friendship
for me, when present, and in my absence speak against me in such an
unbecoming manner. Indeed, her conduct toward me, often reminds me of
the treachery of Judas, when he betrayed his Master with a kiss. And,
instead of acting toward me as a friend or a Christian, she had been
watching for evil.
"As to my asserting that I believe the Scriptures were held in too
high estimation by the professors of Christianity in general, I
readily admit, as I have asserted it in my public communications
for more than forty years, but, generally, in opposition to those
that held them to be the only rule of faith and practice; and my
views have always been in accordance with our primitive Friends on
this point. And at divers times, when in conversation with hireling
teachers, (and at other times) I have given it as my opinion, that
so long as they held the Scriptures to be the only rule of faith
and practice, and by which they justify wars, hireling ministry,
predestination, and what they call the ordinances, viz: water
baptism and the passover supper, mere relics of the Jewish law,
so long the Scriptures did such, more harm than good; but that the
fault was not in the Scriptures, but in their literal and carnal
interpretation of them--and that would always be the case until they
came to the Spirit that gave them forth, as no other power could
break the seal, and open them rightly to us. Hence I have observed,
in my public communications, and in conversation with the members of
different denominations, and others, who held that the Scriptures are
the primary and only rule of faith and practice--that, according to
the true analogy of reasoning, 'that for which a thing is such--the
thing itself is more such'--as the Spirit was before the Scriptures,
and above them, and without the Spirit they could not have been
written or known. And with this simple but conclusive argument,
I have convinced divers of the soundness of our doctrine in this
respect--that not the Scriptures but the Spirit of Truth, which Jesus
commanded his disciples to wait for, as their only rule, they would
teach them all things, and guide them into all truth, is the primary
and only rule of faith and practice, and is the only means by which
our salvation is effected.
"The extract contains so much inconsistency, and is so incorrect,
that, as I proceed, it appears less and less worthy of a reply, and
yet it does contain some truth. I admit that I did assert, and have
long done it, that we cannot believe what we do not understand. This
the Scripture affirms, Deut. xxix. 29--'The secret things belong
unto the Lord our God, but the things that are revealed belong unto
us and our children forever, that we may do all the words of this
law'--and all that is not revealed, is to us the same as a nonentity,
and will forever remain so, until it is revealed; and that which
is revealed, enables us, agreeably to the apostle's exhortation,
to give a reason of the hope that is in us, to honest inquirers. I
also assert, that we ought to bring all doctrines, whether written
or verbal, to the test of the Spirit of Truth in our minds, as the
only sure director relative to the things of God; otherwise, why is
a manifestation of the Spirit given to every man if it not to profit
by; and, if the Scriptures are about the Spirit, and a more certain
test of doctrines, why is the Spirit given, seeing it is useless?
But this doctrine, that the Scriptures are the only rule of faith
and practice, is a fundamental error, and is manifested to be so
by the Scriptures themselves, and also by our primitive Friends'
writings. It would seem that Anna Braithwaite has strained every
nerve in exaggerating my words, for I have not said more than R.
Barclay, and many others of our predecessors, respecting the errors
in our English translation of the Bible. Hence it appears, that she
was determined to criminate me at all events, by striving to make
me erroneous for saying that the Gospel handed to us, was no more
authentic than many other writings. Surely a person that did not
assent to this, must be ignorant indeed.
"Are not the writings of our primitive Friends as authentic as
any book or writing, and especially such as were written so many
centuries ago, the originals of which have been lost many hundred
years? And are not the histories of passing events, written by candid
men of the present age, which thousands know to be true, as authentic
as the Bible?
"Her assertions, that I asked if she could be so ignorant as to
believe in the account of the creation of the world, and that I had
been convinced for the last ten years, that it was only an allegory,
and that it had been especially revealed to me at a meeting in
Liberty Street about that time; that I asked her if she thought Adam
was any worse after he had eaten the forbidden fruit than before, and
that I said I did not believe he was; and also her asserting, that I
said that Jesus Christ was no more than a prophet, and that I further
said, that if she would read the Scriptures attentively she would
believe that Jesus was the son of Joseph: these assertions of hers,
are all false and unfounded, and must be the result of a feigned
or forced construction of something I might have said, to suit her
own purpose. For those who do not wish to be satisfied with fair
reasoning, there is no end to their cavilling and misrepresentation.
As to what she relates as it regards the manner of our coming into
the world in our infant state, it is my belief, that we come into
the world in the same state of innocence, and endowed with the same
propensities and desires that our first parents were, in their
primeval state; and this Jesus Christ has established, and must be
conclusive in the minds of all true believers; when he took a little
child in his arms and blessed him, and said to them around him that
except they were converted, and become as that little child, they
should in no case enter into the kingdom of heaven. Of course, all
the desires and propensities of that little child, and of our first
parents in their primeval state, must have been good, as they were
all the endowments of their Creator, and given to them for a special
purpose. But it is the improper and unlawful indulgence of them that
is evil.
"I readily acknowledge, I have not been able to see or understand,
how the cruel persecution and crucifixion of Jesus Christ, by the
wicked and hard-hearted Jews, should expiate my sins; and never
have known anything to effect that for me, but the grace of God,
that taught me, agreeably to the apostle's doctrine, to deny all
ungodliness and the world's lusts, and do live soberly, righteously,
and godly in this present world; and as I have faithfully abode
under its teachings, in full obedience thereto, I have been brought
to believe that my sins were forgiven, and I permitted to sit under
the Lord's teaching, as saith the prophet: 'that the children of
the Lord are all taught of the Lord, and in righteousness they are
established, and great is the peace of his children.' And so long
as I feel this peace, there is nothing in this world that makes me
afraid, as it respects my eternal condition. But if any of my friends
have received and known benefit from any outward sacrifice, I do not
envy them their privilege. But, surely, they would not be willing
that I should acknowledge as a truth, that which I have no kind of
knowledge of. I am willing to admit, that Divine Mercy is no doubt
watching over his rational creation for their good, and may secretly
work at times for their preservation; but, if, in his infinite wisdom
and goodness, he sees meet to hide it from us, as most consistent
with his wisdom and our good, let us have a care that we do not, in
the pride of our hearts, undertake to pry into his secret counsels,
lest we offend; but be content with what he is pleased to reveal to
us, let it be more or less, and, especially, if he is pleased to
speak peace to our minds. And when he graciously condescends to do
this, we shall know it to be a peace that the world cannot give, with
all its enjoyments, neither take away, with all its frowns.
"I shall now draw to a close, and, with the salutation of gospel
love, I subscribe myself thy affectionate and sympathizing friend and
brother.
"ELIAS HICKS."
To Edwin A. Atlee.
C
The Portraits.
The cut facing page 121 is a photograph from the painting by Henry
Ketcham. This was sketched by the artist who was in the public gallery
of the meeting house at different times when Elias Hicks was preaching,
his presence being unknown to the preacher. It was originally a
full-length portrait, but many years ago was injured by fire, when it
was cut down to bust size. For some time it was in the home of the
late Elwood Walter, of Englewood, N. J. For many years it has been in
the family of Henry B. Seaman. It is believed that the pictures made
under direction of the late Edward Hopper, had this portrait as their
original. The engravings in the "History of Long Island" and in the
"Complete Works of Walt Whitman," are probably based on this portrait.
They have passed through such a "sleeking-up" process, however, as to
lack the individuality of the more crude production.
The frontispiece is from a photograph of the bust of Elias Hicks, by
the sculptor, William Ordway Partridge, and was made for Henry B.
Seaman. In making the bust the artist used the oil painting referred
to above, and all of the other pictures of Elias Hicks in existence,
including the full-length silhouette. He also had the bust, said to
have been taken from the death mask, and from them all attempted to
construct what may be termed the "ideal" Elias Hicks.
D
The Death Mask.
Much has been written about the death mask of Elias Hicks, from which
the bust in Swarthmore College, in the New York Friend's Library and
other places was made. That such a mask was taken admits of no doubt,
and the only clear statement regarding the matter is given below. The
bust is in the possession of Harry B. Seaman. The issue of "Niles
Register" referred to was published only six weeks after the death of
Elias Hicks.
"We understand an Italian artist of this city, has secretly
disinterred the body of Elias Hicks, the celebrated Quaker preacher,
and moulded his bust. It seems he had applied to the friends of
the deceased to take a moulding previous to his interment, but was
refused. Suspicion being excited that the grave had been disturbed,
it was examined, and some bits of plaster were found adhering to the
hair of the deceased. The enthusiastic Italian was visited, and owned
that, as he had been denied the privilege of taking a bust before
interment, he had adopted the only method of obtaining one. We have
heard nothing more on the subject, except that the bust is a most
excellent likeness."[225]
[225] Quoted from New York Constellation, in "Niles Weekly Register,"
April 10, 1830, p. 124.
E
A Bit of Advertising.
As showing the way the presence of ministering Friends was advertised
in Philadelphia eighty-eight years ago, we reproduce the following,
which appeared in some of the papers[226] of that period:
[226] The Cabinet, or Works of Darkness Brought to Light. Philadelphia,
1824, p. 33.
"Arrived in this city on the 7th inst., Elias Hicks, a distinguished
minister of the gospel, the Benign Doctrines of which he is a
faithful embassador, has for many years past practically endeavored
(both by precept and example) to promulgate in its primeval
beauty and simplicity, without money and without price. Those who
are Friends to plain truth and evangelical preaching, that have
heretofore been edified and comforted under his ministry, will
doubtless be pleased to learn of his arrival, and avail themselves of
the present opportunity of attending such appointments as he, under
the direction of Divine influence, may see proper to make in his tour
of Gospel Love, to the inhabitants of this city and its vicinity.
"A CITIZEN."
PHILADELPHIA, December 9, 1822.
F
Acknowledgment.
The author of this book acknowledges his indebtedness in its
preparation to the following, who either in furnishing data, or
otherwise assisted in its preparation: William and Margaret L. Seaman,
and Samuel J. Seaman, Glen Cove, N. Y.; Robert and Anna Seaman,
Jericho, N. Y.; Henry B. Seaman, Brooklyn, N. Y.; Dr. Jesse H. Green,
West Chester, Pa.; Mary Willis, Rochester, N. Y.; Ella K. Barnard and
Joseph J. Janney, Baltimore, Md.; Henry B. Hallock, Brooklyn, N. Y.;
John Comly, Philadelphia, Pa.
G
Sources of Information.
In making this book the following are the main sources of information
that have been consulted; which are referred to those who may wish to
go into the details of the matter involved:
Journal of Elias Hicks, New York, 1832. Published by Isaac T. Hopper.
The Lundy Family. By William Clinton Armstrong. New Brunswick, 1902.
The Quaker; A Series of Sermons by Members of the Society of Friends,
Philadelphia, 1827-28. Published by Marcus T. C. Gould.
A Series of Extemporaneous Discourses, etc., by Elias Hicks.
Philadelphia, 1825. Published by Joseph and Edward Parker.
Letters of Elias Hicks. Philadelphia, 1861. Published by T. Ellwood
Chapman.
An Account of the Life and Travels of Samuel Bownas. Edited by J.
Besse. London, 1756.
Ante-Nicene Fathers. Vol. II. Buffalo, N. Y., 1885. The Christian
Literature Publishing Company.
The Quakers. By Frederick Storrs Turner. London, 1889. Swan,
Sounenschein & Co.
A Review of the General and Particular Causes Which Have Produced the
Late Disorders in the Yearly Meeting of Friends Held in Philadelphia.
By James Cockburn. Philadelphia, 1829.
Foster's Report. Two volumes. By Jeremiah J. Foster, Master and
Examiner in Chancery. Philadelphia, 1831.
Rules of Discipline of the Yearly Meeting of Friends Held in
Philadelphia, 1806.
The Friend; or Advocate of Truth. Philadelphia, 1828. Published by M.
T. C. Gould.
An Apology for the True Christian Divinity, etc. By Robert Barclay.
Philadelphia, 1877. Friends' Book Store.
Memoirs of Anna Braithwaite. By her son, J. Bevan Braithwaite.
London, 1905. Headley Brothers.
The Christian Inquirer. New York, 1826. Published by B. Bates.
J. Bevan Braithwaite; A Friend of the Nineteenth Century. By His
Children. London, 1909. Hodder & Stoughton.
Sermons by Elias Hicks, Ann Jones and Others of the Society of
Friends, etc. Brooklyn, 1828.
Journal of Thomas Shillitoe. London, 1839. Harvey & Darton.
Memorials of John Bartram and Humphrey Marshall. By William
Darlington. Philadelphia, 1849.
The American Conflict. By Horace Greeley. Hartford, Conn., 1864. O.
D. Case & Co.
Memoirs of Life and Religious Labors of Edward Hicks. Philadelphia,
1851.
Life of Walt Whitman. Henry Bryan Binns.
Complete Works of Walt Whitman. 1902.
History of Long Island.
Proceedings of the Manchester Conference. 1895.
Stephen Grellett. By William Guest. Philadelphia, 1833. Henry
Longstreth.
INDEX.
Abolitionists, Garrisonian, 87
After the "Separation," 195
Aldrich, Royal, reference to, 69
Ancestry and Boyhood, 17
Apostolic Christian, an, 7
Appendix, 226
Apprenticeship of E. H., 22
Atlee, Dr. Edwin A., E. H.'s letter to, Appendix B;
reference to, 166
Baltimore Y. M., E. H. attends, 44
Baptists, Southern, reference to, 94
Barclay's Apology, quotation from, 143-144
Bartram, John, reference to, 190;
sketch of, 190;
his supposed deism, 190-191
Beacon Controversy, the, 169-170
Berry, Mary, at Easton, Md., 37
Binns, Henry Byran, describes E. H.'s preaching, 212-218
Black people commended, 37
Bownas, Samuel (note), 18
Braithwaite, Anna, referred to, 49;
sketch of (note), 161;
writes to E. H., 162;
writes to Friend in Flushing, 163;
writes to E. H. from England, 165;
writes to E. H. from Kipp's Bay, 168;
advised by Jericho ministers and elders, 169;
late reference to "Hicksism," 170
Braithwaite, Isaac, reference to (note), 161;
reference to, 179-183
Braithwaite, J. Bevan (note), 164-170
Camp meetings, E. H. condemns, 104
Carpenter. E. H. apprenticed as, 22
Christ, Divinity of, 115, 116, 156
Christ as saviour, 156-157
Clarkson, Thomas, receives Hicks' pamphlet, 90
Clement of Alexandria, reference to, 106
Conflict, The American (note), 94
Cotton gin, invention of, 94
Court Crier, E. H. imitates, 62
Cropper, James (note), 89;
letter from E. H., 90
Dancing, opinion of, 22
Discipline, E. H.'s regard for, 29
Disownment and doctrine, 188
Disownments for doctrine, 190;
E. H. on, 191-193;
during slavery agitation, 87-88
Division, before the, 121
Doctrine, statement of by Philadelphia Meeting for Sufferings, 139
Dutchess County, separation in, 178
Early labors in ministry, 32
Easton, Md., letter from, 37
Election, E. H. on, 110
Evans, Jonathan, opposes E. H., 127;
clerk Meeting for Sufferings, 139;
expounds orthodox doctrine, 153
Exeter, Pa., E. H. writes letter from, 38
Family, the Hicks, 71;
E. H.'s statement about, 71;
children in, 72-73
First Trouble in Philadelphia, 126
Fisher, Samuel R., entertains E. H., 44
Flushing, O., E. H. meets opposition in, 50;
also (note), 50
Free Masonry, E. H. on, 103
Friends, Progressive (note), 88
Garrison, William Lloyd, on Society of Friends, 87
Gibbons, James S., is disowned, 87
Goldsmith, Oliver, extract from "Deserted Village," 68
Gould, Marcus T. C., publisher "The Quaker," 152-153
Greeley, Horace, quotation from, 94
Green, Dr. Jesse C., reference to, 211;
recollections of E. H., 211-212
Green Street Monthly Meeting, center of difficulty, 147-149
Grellett, Stephen, sketch of (note), 123;
questions orthodoxy of E. H., 123
Gurney, Joseph John, reference to, 165
Harris, Dr. J. Rendell, criticises E. H., 208
Heaven and hell, E. H. on, 110-111
Hicks, Abigail, daughter of E. H., 72;
picture of, facing, 97
Hicks, David, son of E. H., 72
Hicks, Edward, sketch of (note), 202;
estimate of E. H., 203
Hicks, Elias, apostolic Christian, 7;
his type of Quakerism, 7;
reading Scriptures, 12;
reference to old folks, 13;
objects to flower bed, 13;
sells wheat at low price to neighbors, 14;
favors disciplinary equality for women, 15;
birth, 18;
reference to parents, 11, 19;
death of mother, 20;
reference to singing and running horses, 20;
apprenticed to learn carpenter's trade, 22;
on dancing, 22-23;
on hunting, 23-24;
reference to possibly lost condition, 23;
statement regarding his marriage, 24;
marriage application in monthly meeting, 25;
takes up residence in Jericho, 26;
a surveyor, 27;
appears in the ministry, 28-29;
regard for discipline, 29;
recorded a minister, 30;
passes through military lines in Revolutionary War, 31;
makes first long religious journey, 32;
visits Nine Partners, Vermont, etc., 34;
visits New England, 35;
visits Philadelphia and Baltimore Yearly Meetings, 36;
first sermon against slavery, 36;
letter from Easton, Md., 37;
visit to states south of New York, 38;
visit to Canada, 40;
visit New England meetings, 42;
goes to Ohio, 43;
at Baltimore Y. M., 44;
starts on last long religious journey, 46;
meets opposition at Westland, 47;
experience at Brownsville, 47;
at Mt. Pleasant, O., 48-49;
attends Ohio Y. M., 49-50;
disturbance at Flushing, O., 50;
attends Indiana Y. M., 52;
trouble at West Grove, Pa., 53;
extent of his travels, 56;
ideas about the ministry, 57;
speaks of his own ministry, 58;
against premeditation, 59;
measuring the ministry, 60-61;
imitates court crier, 62;
advice touching meetings and ministry, 63;
is frequently indisposed, 64;
his Jericho property, 69;
statement about his wife, 71;
as a father, 72;
letters to his wife, 76-83;
on the slavery question, 84-94;
various opinions, 95;
on the joys of labor, 97;
ideas regarding railroads, 98;
ideas about Thanksgiving, 102;
opposes Freemasonry, 103;
some points of doctrine, 107-120;
has trouble in Philadelphia, 126-128;
writes letter to Philadelphia elders, 132;
in the time of unsettlement, 139-151;
three sermons reviewed, 152-160;
is visited by Anna Braithwaite, 162;
writes to Dr. Atlee, 164;
writes to Anna Braithwaite, 169;
in Dutchess County with Ann Jones, 171-176;
contact with T. Shillitoe, 184-185;
at Mt. Pleasant and Short Creek, O., 186-187;
disowned by Westbury and Jericho Monthly Meeting, 189;
ideas about disownment, 193-194;
at Rose and Hester Streets, New York, 195;
remarks on reception by Friends, 196;
assumes the humorous role, 196;
received by Friends after long western trip, 197;
death of wife, 198;
visits Dutchess County, 199;
preaches in statehouse, Albany, 200;
letter to Johnson Legg, 201;
his dying testimony, 204;
critics of, 202-210;
a logical thinker, 211;
his kindness to poor, 213-214;
deals with corn thief, 214;
his dying testimony against slavery, 214;
sufferings for peace principles, 215-216;
helps organize charity society, 216-217;
putting off harness, 218-225;
his last traveling minute, 220;
attends his last monthly meeting, 220-221;
suffers stroke of paralysis, 221;
his death, 221;
his funeral, 221;
last letter to Hugh Judge, 222
Hicks, Elias, Jr., son of E. H., 73
Hicks, Elizabeth, daughter of E. H., 72;
picture of, facing, 97 ...
Hicks, Sir Ellis, reference to, 17
Hicks Family, the, 71
Hicks, Jonathan, son of E. H., 73
Hicks, John, son of E. H., 72
Hicks, Jemima, wife of E. H., estimate of, 74-75;
letters to, 77, 78, 79, 80, 81, 82;
death of, 198;
funeral of, 198-199
Hicks, Martha, daughter of E. H., 72;
picture of, facing, 97
Hicks, Sarah, daughter of E. H., 72
Hicks, Judge Thomas, great-grandfather E. H., 18;
befriends S. Bownas, 18
Hicksville, reference to, 66
Hicks, Valentine, son-in-law of E. H., reference to, 66;
President Long Island Railroad, 100;
picture of, facing, 97
Hodgson, W., reference to E. H.'s sentiments, 206
Home at Jericho, the, 66
Hopper, Isaac T., reference to disownment of, 87
Humor, E. H. indulges in, 196
Immortality, E. H. on, 112-114
Indiana Y. M., E. H. attends, 51
Inquirer, The Christian (note), 102
Introduction, 11
Jackson, Halliday, arrested at Ohio Y. M., 49;
statement about (note), 49
Jericho, home at, 66
Jericho Monthly Meeting, members at time of "separation," 188;
E. H. advises, 200
Jesus, death and resurrection of, 118-120
Johnson, Oliver, on abolition claims of Friends, 88
Jones, Ann, in Dutchess County, 171;
extracts from sermons, 171-172
Jones, George, reference to, 174-176
Judge, Hugh, sketch of (note), 221-222;
reference to, 221;
E. H.'s letter to, 222-225
Keith, George, sketch of (note), 19
Kennett Monthly Meeting, extract from minutes, 88
Kingston, Canada, E. H. writes letter from, 40
Labor, ideas about, 96-98
Lamb, blood of, 155
Lewis, Evan (note), 89
Liberator, the, quotations from, 87-88
Lloyd, Isaac, statement by, 154
Lost condition, reference to, 23
Lundy, Benjamin, sketch of (note), 86
Manchester Conference, proceedings of (note), 208;
quotation from, 208
Marriage of E. H., 25
Marriott, Charles, his disownment, 87
Meeting ministers and elders, a visiting committee, 36
Meeting for Sufferings, to control membership, 150
Merritt, Jesse, travels with E. H., 54;
is homesick, 54
Mifflin, Daniel, emancipates slaves, 84
Mifflin, Warner, emancipates slaves, 84;
presents memorial to Congress, 84;
reference to, 85
Mind, effect on body, 100
Minister, E. H. recorded as, 30
Ministry, E. H.'s first appearance in, 28;
ideas about, 57;
speaks of his own, 58;
measuring the, 60-61
Minute, E. H.'s last traveling, 220
Miraculous conception, the, 114, 194
Monthly Meeting, E. H. attends his last, 220-221
Mosheim's Ecclesiastical History, reference to, 105
Mott, Adam (note), 35
Mott, James, Sr., reference to (note), 35;
writes E. H., 123;
criticises E. H., 205
Mott, James and Lucretia, reference to, 35
Mt. Pleasant, O., disturbance in meeting at, 48-49;
Yearly Meeting 1828 at, 49-50;
E. H. and T. Shillitoe at, 186
New England Y. M. visited by E. H., 35;
attended by English Friends, 183
New Jersey, Friends in, approve E. H., 196
New York Y. M., attended by English Friends, 183;
by T. Shillitoe, 1828, 183;
extract from minute of, 183;
T. Shillitoe objects to visitors in, 183
Nine Partners, sermon at, 123
Ohio Y. M. attended by E. H., 48-49, 186
Osborn, Charles, prays and preaches two hours, 50
Paine, Thomas, referred to, 117;
E. H. on, 117;
E. H. compared with, 167
Parker's, Hicks's sermons, extracts from, 92-93
Philadelphia Elders write E. H., 130-131
Philadelphia Meeting for Sufferings starts charge of E. H.'s
unsoundness, 129;
issues statement of doctrine, 139-143
Pine Street Monthly Meeting offers affront to E. H., 126-127
Property, E. H.'s views about, 95-96
Quakerism, type of, 7
Quaker," "The, extracts from, 91, 96
Quaker creed, a sort of, 139, 143
Railroad, E. H. opposes, 99;
the Long Island, 99;
Baltimore and Ohio, 98-99;
the first (note), 99
Recollections, reminiscences and testimonies, 211-217
Religious journeys in 1828, 46
Routh, Martha, writes letter to E. H., 90
Roy, Rammouhan, sketch of (note), 206;
writes E. H., 207
Salvation, universal, 108-109
Salvation, vital, 159
Satan, 116
Schools, public, ideas about, 101
Seaman, Gideon, reference to, 50, 182
Seaman, Jemima, reference to, 24;
marries E. H., 25
Seaman, Captain John, moves to Long Island, 26
Seaman, Jonathan, father of Jemima, 26
Seaman, Lazarus, Puritan divine, 26
Sermons, length of, 65
Shillitoe, Thomas, reference to, 47;
sketch of (note), 181;
declines to visit E. H., 182;
refers to his traveling minute, 183-184;
goes west, 184;
converses with ferry keeper, 186;
at Mt. Pleasant, 186
Sin and transgression, 107
Singing, reference to, 20
Slavery, first sermon against, 36
Slavery question, the, 84-94;
Friends on, 85-94;
pamphlet by E. H. on, 93
Southern Q. M. members of, on E. H., 133-136
Stabler, Deborah and James, sketch of (note), 98
Tallack, William, refers to E. H.'s assertions, 206
Thanksgiving, E. H. on, 102-103
Thomas, Philip E., reference to, 98;
sketch of (note), 98
Three sermons reviewed, 152
Time of unsettlement, 139
Titus, Daniel, traveling companion of E. H., 40
Turner, Frederick Storrs, reference to, 122;
on E. H., 203-204
Unitarianism, E. H. on, 117;
in New England, 121
Unsoundness, charge of, 146
War, Revolutionary, E. H. passes military lines, 31;
E. H.'s "sufferings" during, 215-216
Westbury Monthly Meeting, members at the time of "separation," 188
Westbury and Jericho Monthly Meeting (note), 50;
orders E. H. home, 50;
reference to, 188;
membership of, 188;
disowns E. H., 189
Wharton, William, reference to, 207
Wheat, E. H. sells at low price, 14
Whitall, Joseph, reports E. H. unsound, 128
White, George F., influential in disownment of Isaac T. Hopper, 87;
on slave labor, 87;
attacks various organizations, 87
Whitman, Walt, estimation of E. H., 205;
reference to, 218-219;
hears E. H. preach, 219;
describes E. H.'s preaching, 213
Willets, Deborah (note), 178;
extract from letter, 179-180
Willets, Jacob (note), 178;
statement about division in meetings, 178
Willets, Joshua, son-in-law of E. H., 70
Willis, Edmund, traveling companion of E. H., 38
Willis, John, traveling companion of E. H., 32
Willis, Mary, reference to, 212;
her recollections of E. H., 212-213
Willis, Thomas and Phebe, oppose E. H., 124;
dealt with by Jericho Monthly Meeting, 125;
reference to, 182
Women, equality of, 15
Woolman, John, on slavery, 84
World, the, against mixing with, 103-104
APPENDIX.
A, Descendants of Elias Hicks, 226-228
B, Letter to Dr. Atlee, 229-233
C, The Portraits, 234
D, The Death Mask, 234
E, A Bit of Advertising, 235
F, Acknowledgment, 235
G, Sources of Information, 236-237
TRANSCRIBER'S NOTE.
Alphabetization has been fixed in the index and page order in the List
of Illustrations was also fixed; however no content was changed, and
the changes are not noted in the detailed changes.
Archaic, unusual and inconsistent spellings have been maintained as in
the original. Obvious typos have been fixed, as detailed below.
Page 4: Transcriber's Note
Added to Table of Contents by Transcriber.
Page 25: "At a monthly meeting held in the meeting house
Originally: "At a monthly meting held in the meeting house
Page 25: appearing to obstruct their proceedings in
Originally: appearing to obestruct their proceedings in
Page 29: kept sweet and clean, consistent with
Originally: kept sweet and clean, consitent with
Page 36: some present who were slaveholders were
Originally: some present who were slave-holders were
Page 53: which had divided the Society of Friends.
Originally: which had divided the Soicety of Friends.
Page 65: his willingness to "famish the people from words,"
Originally: his willingess to "famish the people from words,"
Page 66: from cellar wall to ridge-pole
Originally: from celler wall to ridge-pole
Page 72: She passed away in 1871.
Originally: She passed away in 1781.
Page 76: one wishes for more description, relating to the
Originally: one wishes for more discription, relating to the
Page 86: Of this Address, Horace Greeley says,
Originally: Of this Address, Horace Greely says,
Page 97: more delightful and profitable instruction
Originally: more delightful and profitable instructtion
Page 101: Observation, he said, led him to believe
Originally: Observation, he said, lead him to believe
Page 106 (note): "Ante-Nicene Fathers," Vol. II, p. 305.
Originally: "Anti-Nicene Fathers," Vol. II, p. 305.
Page 122: from change in Zion.
Originally: from change in zion
Page 128: in the early part of Twelfth month,
Originally: in the early part of Twefth month,
Page 129: believing that Elias succeeded in measurably
Originally: believing that Elias succeeded in measureably
Page 131: who made the above statements which
Originally: who made the above statments which
Page 131: "THOMAS WISTAR."
Originally: "THOMAS WISTER."
Page 133: within the bounds of Philadelphia Quarterly Meeting
Originally: within the bounds of Philadelphia Quartely Meeting
Page 141: satisfactory sacrifice and not otherwise.
Originally: satisfactory sacrifice and no otherwise.
Page 160: is to be to the children of men
Originally: is to be the children of men
Page 165: the propitiatory sacrifice of our Lord and Saviour
Originally: the propitiatory sacrifice of our Lord and Savious
Page 171 (note): Taken in short-hand by Henry Hoag, p. 20.
Originally: Taken in shorthand by Henry Hoag, p. 20.
Page 173: The blood of Christ that is immortal
Originally: The blood of Chirst that is immortal
Page 179: acquainted with their manoeuvring
Originally the oe ligature was used.
Page 206: many of Elias Hicks' assertions are too blasphemous
Originally: many of Elias Hick's assertions are too blasphemous
Page 206 (note): and incurred the enmity of his family.
Originally: and incurred the emnity of his family.
Page 209: from the amoeba to the man
Originally the oe ligature was used.
Page 224: his disciples, John 14:16-17;
Originally: his diciples, John 14:16-17;
Page 231: the Spirit given to every man if it not to profit by;
Originally: the Spirit given to every man if it it not to profit by;
Page 233: undertake to pry into his secret
Originally: undertake to prey into his secret
Page 235: Acknowledgment.
Originally: Acknowledgement.
Page 240: Marriott, Charles, his disownment, 87
Originally: Marriot, Charles, his disownment, 87
Page 241: Mosheim's Ecclesiastical History, reference to, 105
Originally: Mosheim's Ecclesiatical History, reference to, 105
Page 241: Tallack, William, refers to E. H.'s assertions, 206
Originally: Tallock, William, refers to E. H.'s assertions, 206
Page 242: E, A Bit of Advertising, 235
Originally: E, A Bit of Advertisting, 235
Page 242: G, Sources of Information, 236-237
Originally omitted from index.