New Jersey as a colony and as a state : one of the original thirteen . e courts andbegan a policy of self-destruction as bitter as itwas unfortunate. As in all such quarrels therewere elements therein, both worldly and spiritual,which have never yet been settled and probablynever will be adjusted. In New Jersey the con-test raged with great vehemence. Families wereseparated upon the question of Unitarianism andTrinitarianism, young men and women left bothsocieties never to return, while enfeebled meetingsfor worship sunk slowly until at last they weresupported merely by a handful of faithful b
New Jersey as a colony and as a state : one of the original thirteen . e courts andbegan a policy of self-destruction as bitter as itwas unfortunate. As in all such quarrels therewere elements therein, both worldly and spiritual,which have never yet been settled and probablynever will be adjusted. In New Jersey the con-test raged with great vehemence. Families wereseparated upon the question of Unitarianism andTrinitarianism, young men and women left bothsocieties never to return, while enfeebled meetingsfor worship sunk slowly until at last they weresupported merely by a handful of faithful butaged followers of the teachings of Fox. But fromthe purely secular standpoint it may be said thatthe separation of the Society, in New Jersey aselsewhere, was an outgrowth of conditions aslargely social as they were ecclesiastical. TheHicksite movement was a protest against conserva-tism. In a sense it was a demand that the So-ciety conform to new standards which were beingraised, that the barriers of exclusiveness sur-rounding the body be broken down. In New Jer-. 312 NEW JERSEY AS A OOL sey the Methodist Episcopal Church, the sphere ofwhose influence was practically identical withthat of the Society of Friends, had made great in-roads upon its membership. A static religious lifehad given place to evangelization. The older butweaker Society in point of numbers could onlyhope to meet this more active rival by broadeningitself, by becoming partially the Society of Friends, by 1830, there wasmuch formality. That which in the days of Pennhad been seemly had become essential. Stresswas laid upon the cut of garments, upon theshape of hats, upon the division of men and wom-en in the meeting houses, upon the intenselytechnical points of doctrine, and even upon themethods used by preachers in the delivery of theirsermons. Most of these matters, and others of asimilar character, had not been set down at largein the discipline of the Society, but unwritten cus-tom
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