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and true believers in Christ. A doctrine sufficiently set forth in the passages already quoted from the holy Scriptures.

DIVINE REVELATION, THE GROUND AND

PRINCIPLE FROM WHICH THE KNOWLEDGE OF GOD IS TO BE OBTAINED. THOSE WHO COME TO FIND THIS PRINCIPLE WHICH IS OFFERED TO ALL, MAY AFTERWARDS FALL FROM IT.

AND first, the true knowledge of God, we believe, cannot be obtained by any outward means. God is a spirit, and cannot be known but by a spiritual and divine manifestation opened in the soul: "No man knoweth the Father but the Son, and he to whom the Son revealeth him." Mat. xi. 27. From which it appears, that though there may be some idea of God excited by tradition, and seated in the mind of the natural man, yet that this idea or knowledge is not the true and saving knowledge, not that living and spiritual knowledge which Christ described, as recorded by the evangelist John, "This is life eternal to know thee, the only true God, and Jesus Christ,

whom thou hast sent." John xvii. 3. Friends believe, that according to the Scriptures, God in his love and mercy, has granted a spiritual manifestation to all, by which they may come to this living experimental knowledge of him. "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." John iii. 16. And the same apostle has said of the Son, "In him was life, and the life was the light of men, and the light shineth in darkness, and the darkness comprehended it not." John i. 4, 5., That this same light,

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was the true light, which lighteth every man that cometh into the world." John i. 9. But if any were not furnished with it, then the doctrine of the apostle would not be correct. This divine life of the Spirit by which we come to the knowledge of God, is the only means which can open in the soul that saying knowledge. Therefore we believe that it is the great principle by which the secrets of God and man are opened. For the spirit searcheth all things, yea the deep things of God." 1 Cor. ii. x. By this quickening principle man is brought into a capacity to understand those things which pertain to life and salvation." But the things of

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Cod, knoweth no man, but the spirit of God;'

Cor. ii. 11. A manifestation whereof, "is given to every man to profit withal:" 1 Cor. xii. 7. When we speak of revelation we mean this same divine Spirit; and we do not believe that any man ever came to the knowledge of God without it. And as they who live in the spirit and walk in it, are in the unity and fellowship of the truth, and enjoy that life by which the true knowledge of God is made manifest, so those who are enemies to the truth, though the light of it shine in them, are in darkness and spiritual death, and do not come to the light which is offered for their instruction. But in such is fulfilled what-John the evangelist has written, " And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds. were evil." John iii. 19. It appears therefore that those who walk in the light, according to the Scriptures, are children of the light, and of the day. They are not merely traditional be lievers in God, but have come to the living knowledge of him. We do not agree with. those who hold that when this divine life is. witnessed or raised in the soul, such can never afterwards fall from the grace of God; because

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we are satisfied that the Scriptures teach a different doctrine. Paul was aware of the danger of falling from grace, "But I keep under my body and bring it into subjection, lest that by any means when I have preached to others, I myself should be a cast-away." 1 Cor. ix. 27. Again, speaking to his son Timothy, he says, "holding faith and a good conscience, which some having put away, concerning faith have made shipwreck." 1 Tim. i. 19. Many other passages might be quoted agreeing with the foregoing, but what is already advanced may be sufficient.

CONCERNING THE SCRIPTURES.

THE Society of Friends do not agree with those professors of Christianity, who say the Scriptures are the word of God; but they are of the judgment that the testimonies of the holy Scriptures proceeded from, and were written under the guidance of the word or spirit of God that they are as Paul expresses, "Pro-. fitable for doctrine, for reproof, for correction, for instruction in righteousness." 2 Tim. iii.

16. But as they had an original spring or principle from whence they proceeded, so that principle we consider as the primary cause, and the holy Scriptures the effect. To that original principle which was before the Scriptures, we with John the evangelist, give the name of the Word, and not to the Scriptures." In the beginning was the Word, and the Word was with God, and the Word was God." Johni. I. There are important reasons for making this distinction; some of which it may not be improper to mention. The Word of God as described by the evangelist John, we believe has an universal influence, which cannot be admit ted in relation to the Scriptures. But if the Scriptures are the alone means of salvation, then they must contradict themselves; because they testify that, "a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the lamb, clothed with white robes and palms in their hands." Rev. vii. 9. We cannot doubt but that of this great company there were many who had never read the Scriptures; but they were notwithstanding, clothed with the robes of righteousness. Hence we infer, that though the Scriptures are a great

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