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. Children of Henry B. and Sarah Seaman Cromwell.—George[223] (unmarried); Henry B. (unmarried), deceased. 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] 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]
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: "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.
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