During the last ten years of the life of Elias Hicks he was simply overburdened answering questions and explaining his position touching a multitude of views charged against him by his critics and defamers. Among the matters thus brought to his attention was the miraculous conception of Jesus, and the various beliefs growing out of that doctrine. In an undated manuscript found among his papers and letters, and manifestly not belonging to a date earlier than 1826 or 1827, he pretty clearly states his theory touching this delicate subject. In this document he is more definite than he is in some of his published statements relating to the same matter. He asserts that there is a difference between "begetting and creating." He scouts as revolting the conception that the Almighty begat Jesus, as is the case in the animal function of procreation. On the other hand, he said: "But, as in the beginning of creation, he spake the word and it was done, so by his almighty power he spake the word and by it created the seed of man in the fleshly womb of Mary." In other words, the miraculous conception was a creation and not the act of begetting. In his correspondence he repeatedly asserted that he had believed in the miraculous conception from his youth up. To Thomas Willis, who was one of his earliest accusers, he said that "although there appeared to me as much, or more, letter testimony in the account of the four Evangelists against as for the support of that miracle, yet it had not altered my belief therein."[97] It has to be admitted that the miraculous conception held by Elias Hicks was scarcely the doctrine of the creeds, or that held by evangelical Christians in the early part of the nineteenth century. His theory may be more rational than the popular conception and may be equally miraculous, but it was not the same proposition. [97] "Letters of Elias Hicks," p. 179. Whether Elias considered this a distinction without a difference we know not, but it is very certain that he did not consider the miracle or the dogma growing out of it a vital matter. He declared that a "belief therein was not an essential to salvation."[98] His reason for this opinion was that "whatever is essential to the salvation of the souls of men is dispensed by a common creator to every rational creature under heaven."[99] No hint of a miraculous conception, he held, had been revealed to the souls of men. [98] "Letters of Elias Hicks," p. 178. [99] "Letters of Elias Hicks," p. 178. It is possible that in the minds of the ultra Orthodox, to deny the saving value of a belief in the miraculous conception, although admitting it as a fact, or recasting it as a theory, was a more reprehensible act of heresy than denying the dogma entirely. Manifestly Elias Hicks was altogether too original in his thinking to secure his own peace and comfort in the world of nineteenth-century theology.