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210:, and later said, "Always Elias Hicks gives the service of pointing to the fountain of all naked theology, all religion, all worship, all the truth to which you are possibly eligible—namely in yourself and your inherent relations. Others talk of Bibles, saints, churches, exhortations, vicarious atonements—the canons outside of yourself and apart from man—Elias Hicks points to the religion inside of man's very own nature. This he incessantly labors to kindle, nourish, educate, bring forward and strengthen."
430:, Hicks wrote that the miracles Jesus performed were meant to prove the existence of God. He argued that Jesus was the savior of the Jewish people by replacing the law put forth by Moses. He also argued that Jesus provided the path to salvation for all people exemplified by his life, which was perfectly and entirely guided and united with the Holy Spirit through his inward light. To Hicks, Jesus divinity by being united with God and the Holy Spirit occurred at two points of Jesus’ life, his
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the fountain from whence they originated - the spirit of truth: as saith the apostle, 'The things of God knoweth no man, but the Spirit of God;' therefore when the
Scriptures have directed and pointed us to this light within, or Spirit of Truth, there they must stop - it is their ultimatum - the top stone of what they can do And no other external testimony of men or books can do any more.
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incapacitating secondary stroke. He died some two weeks later on
February 27, 1830, his dying concern being that no cotton blanket, a product of slavery, should cover him on his deathbed. Elias Hicks was interred in the Jericho Friends' Burial Ground as was earlier his wife, Jemima, who predeceased him on March 17, 1829. Samuel E. Clements a editor of the newspaper the
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have been promulgated . And yet at the same time, may it not be one of the best books, if rightly used under the guidance of the Holy Spirit? But, if abused, like every other blessing, it becomes a curse. Therefore to these it always does more hurt than good; and thou knowest that these comprehend far the greatest part of
Christendom!
449:. Because of this, he did not argue that the sacrifice of Jesus’ body or his blood provided salvation, nor that faith in him does so. Rather that salvation came through living as Jesus exemplified, that is, in accordance and unity with the Holy Spirit/Inward Light. Consequently Hicks implicitly refutes doctrines of salvation such as
474:"In reply to the second part of this query, I would remark that I 'see no need of directing men to the type for the antitype, neither to the outward temple, nor yet to Jerusalem, neither to Jesus Christ or his blood , knowing that neither the righteousness of faith, nor the word of it doth so direct."
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Hicks rejected of the notion of an outward Devil as the source of evil, but rather emphasized that it was the human 'passions' or 'propensities'. Hicks stressed that basic urges, including all sexual passions, were neither implanted by an external evil, but all were aspects of human nature as created
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I confirm my doctrine abundantly from their testimony: and I have always endeavored sincerely to place them in their true place and station, but never dare exalt them above what they themselves declare; and as no spring can rise higher than its fountain, so likewise the
Scriptures can only direct to
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Q. 10. By what class of the people is the slavery of the
Africans and their descendants supported and encouraged? A. Principally by the purchasers and consumers of the produce of the slaves' labour; as the profits arising from the produce of their labour, is the only stimulus or inducement for making
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Hicks
Answered. "In reply to the first part of this query, I answer, I believe, in unison with our ancient Friends, that it was the garment in which he performed all his mighty works, or as Paul expressed it, 'Know ye not that your body is the temple of the Holy Ghost, which is in you,' therefore he
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who possessed an evangelical position. As time went on, a majority of the meetings endorsed forms of worship much like those of a traditional
Protestant church. Friends in line with Gurney became known as Gurneyites. Those Orthodox Friends who did not agree with the practices of the Gurneyites, led
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For it is my candid belief, that those that hold and believe the
Scriptures to be the only rule of faith and practice, to these it does much more hurt than good. And has anything tended more to divide Christendom into sects and parties than the Scriptures? and by which so many cruel and bloody wars
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decided to visit each meeting house in the city to examine the doctrinal soundness of all ministers and elders. This caused great resentment that culminated at the following
Philadelphia Yearly Meeting in 1827. Hicks was not present when the differences between the meeting houses ended in acrimony
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Hicks sparked great controversy for writing in letters to his friends that the scriptures created more harm than good, because different factions of
Christians held the Bible in too high a regard and without using the inward light as the primary source of understanding with which to interpret the
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its central argument. This movement promoted an embargo of all goods produced by slave labor, which were mainly cotton cloth and cane sugar, in favor of produce from the paid labor of free people. Though the free produce movement was not intended to be a religious response to slavery, most of the
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Q. 11. What effect would it have on the slave holders and their slaves, should the people of the United States of America and the inhabitants of Great Britain, refuse to purchase or make use of any goods that are the product of Slavery? A. It would doubtless have a particular effect on the slave
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Though the initial separation was intended to be temporary, by 1828, there were two independent Quaker groupings in the city, both claiming to be the Philadelphia Yearly Meeting. Other yearly meetings split along similar lines during subsequent years, including those in New York, Baltimore,
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On June 24, 1829, at the age of 81, Elias Hicks went on his final traveling ministry to western and central New York State, arriving home in Jericho on November 11, 1829. There, in January 1830, he suffered a stroke that left him partially paralyzed and on February 14, 1830, he suffered an
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of Rhode Island, branched off to form the Wilburite branch of Conservative, Primitive and Independent yearly meetings. Those Hicksite Friends who did not agree with the lessened discipline within the Hicksite yearly meetings founded Congregational, or Progressive groups.
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In 1819, Hicks had devoted much energy into influencing the meeting houses in Philadelphia and this was followed by years of intense organizational turmoil. Eventually, due to both external influences and constant internal strife, matters came to a head there in 1826.
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The split was also based on marked socioeconomic factors with Hicksite Friends being mostly poor and rural and with Orthodox Friends being mostly urban and middle-class. Many of the rural country Friends kept to Quaker traditions of "plain speech" and
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their slaves as early as March 1776 (James Titus and Phebe Willets Mott Dodge). The Quakers at Westbury Meeting were amongst the first in New York to do so and, gradually following their example, all Westbury Quaker slaves were freed by 1799.
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in each individual is the primary focus of an individual’s faith over creed or doctrine, which follows George Fox and early Quaker concepts of inward light as “the presence of Christ in the heart,” God’s presence in each person, and the
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charged them not to defile those temples. What is attributed to that body, I acknowledge and give to that body, in its place, according as the Scripture attributeth it, which is through and because of that which dwelt and acted in it.
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was the role of the Bible and Jesus Christ. Both Hicksites and Orthodox Quakers viewed their positions as continuations of the original Quakers views. Though historians such as Glen Crothers argues that the schism resulted from the
471:"But that which sanctified and kept the body pure (and made all acceptable in him) was the life, holiness, and righteousness of the Spirit. 'And the same thing that kept his vessel pure, it is the same thing that cleanseth us."
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and in 1824, he hosted a meeting on how to facilitate this at his home in Jericho. In the late 1820s, he argued in favor of raising funds to buy slaves and settle them as free people in the American Southwest.
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The eventual division between Hicksites and the evangelical Orthodox Friends in the US was both deep and long-lasting. Full reconciliation between them took decades to achieve, from the first reunified
477:"The new and second covenant is dedicated with the blood, the life of Christ Jesus, which is the alone atonement unto God, by which all his people are washed, sanctified, cleansed, and redeemed to God."
202:. Hicks was regarded as a gifted speaker with a strong voice and dramatic flair. He drew large crowds when he was said to be attending meetings, sometimes in the thousands. In November 1829, the young
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but he expressed the importance of the soul's union "now" in preparation for the "realms of eternity" and how the soul's condemnation is elected through our free agency, not by God's foreordination.
610:. Those who followed Hicks became termed Hicksites and his critics termed Orthodox Friends, each faction considering itself to be the true expression of the legacy of the founder of the Friends,
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Hicks taught that all wrongdoing and suffering occurred in the world as the consequence of "an excess in the indulgence of propensities. Independent of the regulating influence of God's light."
169:, in 1748, the son of John Hicks (1711–1789) and Martha Hicks (née Smith; 1709–1759), who were farmers. He was a carpenter by trade and in his early twenties he became a Quaker like his father.
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that had immigrated there from New York, the New England states and Pennsylvania in the 1790s. This resulted in a parallel system of Yearly Meetings in Upper Canada, as in the United States.
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However, doctrinal tensions among Friends due to Hicks' teachings had emerged as early as 1808 and as Hicks' influence grew, prominent visiting English evangelical public Friends, including
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in 1824 in which she depicted Hicks as a radical eccentric. Hicks felt obliged to respond and in the same year published a letter to his ally in Philadelphia Meeting, Dr. Edwin Atlee, in
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In 1794, Hicks was a founder of the Charity Society of Jericho and Westbury Meetings, established to give aid to local poor African Americans and provide their children with education.
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Sixth Query. What relation has the body of Jesus to the Saviour of man? Dost thou believe that the crucifixion of the outward body of Jesus Christ was an atonement for our sins?
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A series of extemporaneous discourses: delivered in the several meetings of the Society of Friends in Philadelphia, Germantown, Abington, Byberry, Newtown, Falls, and Trenton
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LET BROTHERLY LOVE CONTINUE/STRENGTHENING THE HAND OF THE OPPRESSOR/FALLEN ANGELS A Sermon Delivered by ELIAS HICKS, at Byberry Friends Meeting, 8th day 12th month, 1824
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This first split in Quakerism was not entirely due to Hicks' ministry and internal divisions. It was, in part, also a response within Quakerism to the influences of the
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183:, in what is now known as the Elias Hicks House. There he and his wife provided, as did other Jericho Quakers, free board and lodging to any traveler on the Jericho
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He gave us passions—if we may call them passions—in order that we might seek after those things which we need, and which we had a right to experience and know.
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Both the Orthodox and Hicksite Friends experienced further schisms. The main following of the Orthodox Friends followed the practices of the English Quaker
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Their presence severely exacerbated the differences among American Quakers, differences that had been underscored by the 1819 split between the American
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holders, by circumscribing their avarice, and preventing their heaping up riches, and living in a state of luxury and excess on the gain of oppression …
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was to Hicks a secondary source of faith and understanding of God, as it is written entirely and divinely inspired by the Holy Spirit. He wrote
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and they had eleven children, only five of whom reached adulthood. Hicks eventually became a farmer, settling on his wife's parents' farm in
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After the 1826 Philadelphia Yearly Meeting, at which Hicks' sermon had stressed the importance of the Inner Light before Scripture, Quaker
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speaking through each person. (The interchangeable use of Jesus, God, and the Holy Spirit is due to his and early Quaker rejection of the
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In the year 1829, "Six Queries" were proposed by Thomas Leggett, Jr., of New York, and answered by Elias Hicks. The last was as follows:
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1110:"The Blood of Jesus A Sermon and Prayer Delivered by ELIAS HICKS, at Darby Meeting, Philadelphia Yearly Meeting, November 15, 1826"
555:. The influence of Anna Braithwaite was especially strong. She visited the United States between 1823 and 1827 and published her
141:. In his ministry he promoted doctrines deemed unorthodox by many which led to lasting controversy, and caused the second major
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Both Orthodox and Hicksite factions were active in the formation of educational institutions. To wit, Orthodox Quakers founded
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aroused controversy when he and two friends attempted to dig up the corpse Elias Hicks to create a plaster mold of his head.
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1923:
198:, which remains a place of Quaker worship. Hicks preached actively in Quaker meeting, and by 1778 he was acknowledged as a
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Observations on the Slavery of Africans and Their Descendants and on the Use of the Produce of Their Labor, by Elias Hicks
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Hicks ministry would be part of the first schism within Quakerism, the 1827-1828 Hicksite-Orthodox split.
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and division, precipitated by the inability of the Meeting to reach consensus on the appointment of a new
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in the United States leading to Orthodox Quakers adopting more Biblical views as influenced by American
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The Role of Elias Hicks in the Free-produce Movement Among the Society of Friends in the United States
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544:, were prompted to travel to New York State in the period from 1821 to 1827 to denounce his views.
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that states a Knowledge editor's personal feelings or presents an original argument about a topic.
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Hicks influenced the abolition of slavery in his home state, from the partial abolition of the
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which led to the final emancipation of all remaining slaves within the state on July 4, 1827.
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Letters of Elias Hicks, Observations on the Slavery of Africans and Their Descendents, (1811)
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Swarthmore Friends Historical Library, Westbury Manumissions RecGrp RG2/NY/W453 3.0 1775–1798
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Letters and observations relating to the controversy respecting the doctrines of Elias Hicks
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Letters and observations relating to the controversy respecting the doctrines of Elias Hicks
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1730:"Elias Hicks Manuscript Collection, Friends Historical Library of Swarthmore College"
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1574:. Philadelphia, Friends' General Conference Advancement Committee. pp. 220, 221
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Quaker Crosscurrents:Three Hundred Years of Friends in the New York Yearly Meetings
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Lucretia Mott's Heresy: Abolition and Women's Rights in Nineteenth-Century America
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free produce stores were Quaker in origin, as with the first such store, that of
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A Letter from Anna Braithwaite to Elias Hicks, On the Nature of his Doctrines
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A Letter from Anna Braithwaite to Elias Hicks, On the Nature of his Doctrines
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of slave-produced goods to remove the economic reasons for their existence:
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History of the Religious Society of Friends, from its Rise to the year 1828
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699:(first ed.). Princeton: Princeton University Press. pp. 163–176.
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Hicks supported Lundy's scheme to assist the emigration of freed slaves to
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Haiti and the U.S.: African American Emigration and the Recognition Debate
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British Quakerism, 1860–1920: The Transformation of a Religious Community
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On January 2, 1771, Hicks married a fellow Quaker, Jemima Seaman, at the
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1489:"A Brief History of the Branches of Friends | Quaker Information Center"
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Back to Africa: Benjamin Coates and the Colonization Movement in America
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222:. In 1778 on Long Island, he joined with fellow Quakers who had begun
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The Transformation of American Quakerism: Orthodox Friends, 1800–1907
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Larry Kuenning, "Quaker Theologies in the 19th Century Separations"
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1711:, December 1, 1989, submitted at Westminster Theological Seminary
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1058:"Internal Revolutions: The Hicksite Schism and Its Consequences"
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in the 1920s until finally resolved with the reunification of
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Tom Calarco; Cynthia Vogel; Melissa Waddy-Thibodeaux (2010).
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Observations on the Slavery of Africans and Their Descendents
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Observations on the Slavery of Africans and Their Descendants
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Emma J. Lapsansky-Werner; Margaret Hope Bacon, eds. (2010).
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In 1828, the split in American Quakerism also spread to the
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personal reflection, personal essay, or argumentative essay
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in 1691). Elias Hicks was the older cousin of the painter
1672:, Indiana University–Purdue University Fort Wayne (IPFW)
1596:
Places of the Underground Railroad: A Geographical Guide
1547:""Historical Sketch", 4. Quietism, Division and Reunion"
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Journal of the life and religious labours of Elias Hicks
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in 1825. Neither party was persuaded by this exchange.
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1249:. Syracuse University Press. pp. 123, 124, 125.
129:(March 19, 1748 – February 27, 1830) was a traveling
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1676:Anecdotes about Elias Hicks (1888) by Walt Whitman
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697:Scotland and Its First American Colony, 1683–1765
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1686:Elias Hicks, "Let Love Be Without Dissimulation"
1662:The Life and Religious Experience of T. Townsend
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849:. University of Pennsylvania Press. p. 35.
563:. This in turn was replied to by Braithwaite in
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1457:Historical Dictionary of the Friends (Quakers)
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300:1817 Gradual Manumission in New York State Act
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597:, one of the few built by a Hicksite meeting
481:Hicks rejected the existence of an external
187:rather than have them seek accommodation in
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1373:The Misrepresentations of Anna Braithwaite
1314:A House Dividing Against Itself, 1836–1840
561:The Misrepresentations of Anna Braithwaite
512:
206:heard Hicks preach at Morrison's Hotel in
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2070:Friends Committee on National Legislation
1717:– from the Antislavery Literature Project
1317:. Harvard University Press. p. 658.
356:Learn how and when to remove this message
2400:Underground Railroad in New York (state)
2085:Friends World Committee for Consultation
2065:Evangelical Friends Church International
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445:, Hicks firstly rejected the concept of
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2193:Businesses, organizations and charities
1351:. Printed for the Purchaser. p. 26
1283:. Oxford University Press. p. 23.
942:. Hunter College, Department of History
237:and in it he linked the moral issue of
112:Jemima Seaman (married January 2, 1771)
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1692:Elias Hicks, "Observations on Slavery"
1681:Elias Hicks, A Doctrinal Epistle, 1824
1216:. Joseph & Edward Parker. p.
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883:. The History Press. pp. 23, 24.
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758:"About the Historic Elias Hicks House"
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1521:. Columbia University Press. p.
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493:by God. Hicks claimed, in his sermon
2320:19th-century Christian universalists
2310:18th-century Christian universalists
1152:. Indiana University Press. p.
1033:"Schism and Reform: Circa 1800-1900"
729:. Infobase Publishing. p. 169.
583:required to record its discernment.
417:Bible. In a personal letter he wrote
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27:American Quaker preacher (1748–1830)
2330:Abolitionists from New York (state)
2095:Quaker Council for European Affairs
831:
713:
371:The central doctrinal focus of the
194:In 1778, Hicks helped to build the
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2355:Christian universalist theologians
2040:American Friends Service Committee
1640:American Quaker War Tax Resistance
1571:THE LIFE AND LABORS OF ELIAS HICKS
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917:. Isaac T. Hopper. pp. 11, 12
880:A History of Westbury, Long Island
305:
25:
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2055:Central Yearly Meeting of Friends
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218:Elias Hicks was one of the early
2335:American Christian universalists
2115:World Gathering of Young Friends
1549:. Baltimore Yearly Meeting. 2014
1460:. Scarecrow Press. p. 167.
804:Long Island Community Foundation
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196:Friends meeting house in Jericho
2365:People from Hempstead, New York
2100:Quaker Peace and Social Witness
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1311:William Lloyd Garrison (1971).
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1001:. Penn State Press. p. 6.
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1697:Elias Hicks, "Peace, Be Still"
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800:"Elias Hicks, Quaker preacher"
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501:Friends Meeting in 1824 that:
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1:
2370:People from Jericho, New York
2350:Christian universalist clergy
961:Sara Connors Fanning (2008).
763:. Women's Fund of Long Island
681:
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591:Amawalk Friends Meeting House
160:
2105:Quaker United Nations Office
1721:Pacific Yearly Meeting 2001
1454:Margery Post Abbott (2011).
485:. He never spoke of eternal
254:and he advocated a consumer
147:Religious Society of Friends
7:
1786:
936:Louis L. D'Antuono (1971).
495:Let Brotherly Love Continue
10:
2416:
2075:Friends General Conference
1668:September 6, 2006, at the
1277:Thomas C. Kennedy (2001).
1093:Janney, Samuel M. (2008).
781:: CS1 maint: url-status (
726:American Religious Leaders
651:Quaker community in Canada
595:Yorktown Heights, New York
533:of Rational Christianity.
296:1799 Gradual Abolition Act
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1599:. ABC-CLIO. p. 153.
1395:Anna Braithwaite (1825).
1345:Anna Braithwaite (1824).
695:Landsman, Ned C. (1985).
116:
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102:Traveling Quaker minister
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1642:(2008) pp. 208–210
877:Richard Panchyk (2007).
723:Timothy L. Hall (2003).
663:Baltimore Yearly Meeting
387:Elias Hicks argued that
165:Elias Hicks was born in
2110:Szechwan Yearly Meeting
1999:John Greenleaf Whittier
1568:Henry W Wilbur (1910).
1513:Thomas D. Hamm (2003).
1144:Thomas D. Hamm (1988).
1062:Oxford University Press
843:Carol Faulkner (2011).
513:Hicksite–Orthodox split
373:Hicksite-Orthodox split
2345:American tax resisters
2080:Friends United Meeting
2050:Britain Yearly Meeting
1705:, Best Schools website
1703:History of Jericho, NY
1517:The Quakers in America
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519:Second Great Awakening
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479:
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403:As a consequence, the
378:Second Great Awakening
336:by rewriting it in an
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2360:Converts to Quakerism
2045:A Quaker Action Group
1243:Hugh Barbour (1995).
1108:Hicks, Elias (n.d.).
1097:. Quaker Heron Press.
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272:free produce movement
260:
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233:In 1811, Hicks wrote
214:Anti-slavery activism
149:(the first caused by
2390:Quaker universalists
2375:Quaker abolitionists
2325:19th-century Quakers
2315:18th-century Quakers
2060:Conservative Friends
1989:Mary Coffin Starbuck
1748:Works by Elias Hicks
1699:, a sermon, QH Press
1420:Elias Hicks (1832).
1370:Elias Hicks (1824).
1210:Elias Hicks (1825).
911:Elias Hicks (1834).
523:religious skepticism
220:Quaker abolitionists
2279:ASFC Nobel nominees
2141:Integrity ("Truth")
1824:Kenneth E. Boulding
810:on October 29, 2012
434:and his baptism by
167:Hempstead, New York
65:Hempstead, New York
2385:Quaker theologians
2218:Book of Discipline
2214:Faith and Practice
1929:Zephaniah Kingsley
1884:Joseph John Gurney
1734:Swarthmore College
1723:Faith and Practice
1493:www.quakerinfo.org
638:Joseph John Gurney
631:Swarthmore College
599:
553:Congregationalists
451:penal substitution
338:encyclopedic style
325:is written like a
104:Hicksite Quakerism
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627:Haverford College
432:divine conception
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200:recorded minister
181:Jericho, New York
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94:Carpenter, farmer
83:Jericho, New York
75:February 27, 1830
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2009:Jon Wynne-Tyson
1924:Thomas R. Kelly
1819:Anthony Benezet
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91:Occupation(s)
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40:
33:
30:
19:
2239:Inward light
2217:
2213:
2014:John Woolman
1969:William Penn
1949:James Nayler
1934:Benjamin Lay
1903:
1899:Edward Hicks
1864:Joshua Evans
1834:John Cadbury
1737:. Retrieved
1722:
1661:
1639:
1622:
1612:February 21,
1610:. Retrieved
1595:
1588:
1578:February 20,
1576:. Retrieved
1570:
1563:
1553:December 10,
1551:. Retrieved
1541:
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1528:February 21,
1526:. Retrieved
1516:
1508:
1496:. Retrieved
1492:
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1473:February 21,
1471:. Retrieved
1456:
1449:
1439:February 21,
1437:. Retrieved
1422:
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1403:. Retrieved
1397:
1390:
1378:. Retrieved
1372:
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1353:. Retrieved
1347:
1340:
1328:. Retrieved
1313:
1306:
1296:February 21,
1294:. Retrieved
1279:
1272:
1262:February 21,
1260:. Retrieved
1245:
1223:February 15,
1221:. Retrieved
1212:
1205:
1195:February 15,
1193:. Retrieved
1188:
1182:
1174:
1169:February 15,
1167:. Retrieved
1147:
1124:February 15,
1122:. Retrieved
1117:
1113:
1103:
1094:
1067:November 24,
1065:. Retrieved
1061:
1052:
1042:November 24,
1040:. Retrieved
1036:
1014:February 18,
1012:. Retrieved
997:
990:
980:February 18,
978:. Retrieved
963:
956:
946:February 18,
944:. Retrieved
938:
931:
921:February 18,
919:. Retrieved
913:
906:
896:February 18,
894:. Retrieved
879:
872:
862:February 18,
860:. Retrieved
845:
824:
812:. Retrieved
808:the original
803:
767:February 15,
765:. Retrieved
752:
740:. Retrieved
725:
696:
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672:
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476:
473:
470:
466:
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459:
447:original sin
440:
428:Jesus Christ
425:
420:
415:
410:
402:
389:Inward Light
386:
382:Evangelicals
370:
367:
352:
343:
324:
299:
295:
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267:
266:
261:
253:
248:
239:emancipation
234:
232:
229:
217:
204:Walt Whitman
193:
171:
164:
155:Edward Hicks
151:George Keith
126:
125:
77:(1830-02-27)
29:
2305:1830 deaths
2300:1748 births
2124:Testimonies
2004:John Wilbur
1919:Rufus Jones
1904:Elias Hicks
1844:Anne Conway
1839:Levi Coffin
1796:Individuals
1626:Callow, 29.
1037:www.pym.org
643:John Wilbur
620:plain dress
394:Holy Spirit
224:manumitting
145:within the
135:Long Island
127:Elias Hicks
36:Elias Hicks
2294:Categories
2146:Simplicity
1979:Betsy Ross
1964:Alice Paul
1894:Carl Heath
1874:George Fox
1859:Judi Dench
1854:James Dean
1688:, a sermon
1114:The Quaker
682:References
669:Later life
612:George Fox
549:Unitarians
529:, and the
441:Regarding
426:Regarding
346:April 2023
161:Early life
57:1748-03-19
2155:By region
1405:April 16,
1380:April 16,
1355:April 16,
1330:April 16,
1120:(1): 1-22
814:March 15,
742:March 15,
665:in 1968.
443:salvation
283:in 1826.
281:Baltimore
270:gave the
2264:Tapestry
2136:Equality
1666:Archived
1660:Abbott,
777:cite web
208:Brooklyn
185:Turnpike
174:Westbury
139:New York
117:Children
18:Hicksite
2269:Wedding
2259:Schools
2224:History
2198:Science
1788:Quakers
1498:May 24,
676:Patriot
608:Indiana
499:Byberry
497:at the
398:Trinity
332:Please
298:to the
256:boycott
250:slaves.
189:taverns
2177:Africa
2172:Europe
2023:Groups
1739:May 3,
1646:
1603:
1464:
1430:
1321:
1287:
1253:
1160:
1005:
971:
887:
853:
733:
703:
606:, and
576:elders
143:schism
131:Quaker
109:Spouse
2274:Women
2254:Query
2203:Clerk
2186:Other
2131:Peace
1534:1955.
761:(PDF)
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