Chapter XXVIII: 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