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books can do is to point us to this great principle which is only to be known in our own souls. The way to arrive at a knowledge of this divine love and divine light, and to fulfill the whole law, is to love all the creation of God, and do right to all men and beasts.

Again he speaks of the divine love and divine light which he says are one, indivisibly one. The Lord is love, and love may be considered as comprehending all His power and all His wisdom; but goodness is the most proper term that we can apply. Every one, he says, is enlightened by the same divine light that enlightened Jesus, and we receive it from the same source. He had the fullness of it as we have our several allotments, All the varied names given in Scripture to this divine light and life such as, "Emmanuel," "Jesus," "Sent of God," "Great Prophet," "Christ our Lord," "Grace," "Unction," "Anointed," mean one and the same thing, and are nothing less nor more than the spirit and power of God in the soul of man as his Creator, Preserver, Condemner, Redeemer, Saviour, Sanctifier, and Justifier.

The Hicksites differed from the other Friends in that they placed the light within above all external authority, while the Orthodox Friends make the Scriptures the surer guide, though some make the written word and inner light of equal authority. In a letter to John C. Sanders, in 1828, Elias Hicks says:

Not all the books ever written, nor all the miracles recorded in the Scriptures, nor all other external evidence of what kind soever, has ever revealed God (who is an eternal invisible Spirit) to any one of the children of men. Heaven is not a fixed place above, nor hell below, but both are states of the soul. The blood of Christ shed upon the cross has no more power to cleanse us from sin than the blood of bullocks and rams poured out on Jewish altars could cleanse that people from their sins. We must know Christ within us to save us from sin; men depend so much on the crucifixion that they heed not the light within.

This wonderful prophet and seer was seventy-nine years old when the separation began in Philadelphia. The division in this country created great excitement among the Quakers in England, who were very active in their hostility to Elias Hicks and his doctrines. Some of them came to America to bear their testimony. Among others, Annie Braithwaite traveled extensively and addressed Friends' meetings. Mrs. Mott states that on one occasion when she was present, the English Quakeress, in preaching salvation by the blood of Christ, had spoken with more than usual unction and enthusiasm. As soon as she finished a profound silence reigned. Elias Hicks, slowly rising and removing his hat, said in deep inspired tones: '" Friends, to the Christ that never was crucified; to the Christ that never was slain; to the Christ that can not die, I commend you."

Many of the professed followers of Elias Hicks lacked the courage and conscience to maintain his principles when the magnetism of his direct influence was withdrawn by his death. Hence even in