[159] "Christian Inquirer," new series, Vol. I, 1826, p. 57. To this communication Elias Hicks made a somewhat full reply. He says that her notes of the conversation, "divers of which were without foundation," led him to wonder why she should even think of having any future communication with him. He then says: "That I have no desire for any further communication with thee, either directly or indirectly, until thou makest a suitable acknowledgment for thy breach of friendship, as is required by the salutary discipline of our Society; but as it respects myself, I freely forgive thee, and leave thee to pursue thy own way as long as thou canst find true peace and quiet therein."[160] [160] The same, p. 57. It has to be said regretfully that during Anna Braithwaite's second visit to this country, she met with both personal and Society rebuffs. In some meetings her minute was read, but with no expression of approbation in the case. The Meeting of Ministers and Elders at Jericho appointed a committee,[161] to advise her not to appoint any more meetings in that neighborhood during her stay. A good many Friends objected to her family visits, and, taken altogether, her stay must have been one of trial. [161] The same, p. 59. She came again in the early part of the year 1827, and was here when the climax came in that year and the year following. The English Friends, who were so much in evidence in our troubles, went home to face the Beacon controversy,[162] then gathering in England. The Beaconite movement caused several hundred Friends to sever their connection with the Society. But it did not reach the dignity of a division or a separation. Whether the English Friends profited by the experiences suffered by the Society in America is not certain. At any rate, they seem to have been able to endure their differences without a rupture. [162] This controversy took its name from a periodical called the "Beacon," edited by Isaac Crewdson. In this evangelical doctrines and methods were advocated. The Beaconites were strong in advocating the doctrine of justification by faith, and practically rejected the fundamental Quaker theory of the Inner Light. From the American standpoint, the Beaconite position seems to have been the logical development of the doctrines preached by the English and American opponents of Elias Hicks. After the English trouble had practically subsided, in 1841, Anna Braithwaite made the following suggestive admission, which may well close this chapter: "Calm reflection and observation of passing events, and of persons, have convinced me that I took an exaggerated view of the state of society with reference to Hicksism.... We have as great a horror of Hicksism as ever, but we think Friends generally are becoming more alive to its dangers, and that the trials of the last few years have been blessed to the instruction of many."[163]