"Wherefore we say that whatever Christ then did, both living and dying, was of great benefit to the salvation of all that have believed and now do and that hereafter shall believe in him unto justification and acceptance with God; but the way to come to that faith is to receive and obey the manifestation of his divine light and grace in the conscience, which leads men to believe and value and not to disown or undervalue Christ as the common sacrifice and mediator. For we do affirm that to follow this holy light in the conscience and to turn our minds and bring all our deeds and thoughts to it is the readiest, nay, the only right way, to have true, living and sanctifying faith in Christ as he appeared in the flesh; and to discern the Lord's body, coming and sufferings aright, and to receive any real benefit by him as our only sacrifice and mediator, according to the beloved disciple's emphatical testimony, 'If we walk in the light as he (God) is in the light we have fellowship one with another, and the blood of Jesus Christ his son cleanseth us from all sin.' "By the propitiatory sacrifice of Christ without us we, truly repenting and believing, as through the mercy of God, justified from the imputation of sins and transgressions that are past, as though they had never been committed; and by the mighty work of Christ within us the power, nature and habits of sin are destroyed; that as sin once reigned unto death even so now grace reigneth through righteousness unto eternal life by Jesus Christ our Lord."[126] [126] "The Friend, or Advocate of Truth," Vol. I, pp. 152-154. This deliverance is almost as theological and dogmatic as the Westminster Confession. It scarcely contains a reference to the fundamental doctrine of George Fox. It is not too much to say that if it was the belief of the "primitive" Friends, there was little reason, touching points of doctrine, for the preaching of Fox, or the first gathering of the Society. All the ground covered by this doctrinal statement was amply treated in the Articles of Religion of the Church of England, and the Confession of the Presbyterians. The above document was issued without quotation marks, or any indication as to what "primitive" Friends were responsible for the sentiments contained in its various parts. By careful examination it will be seen that one sentence, at least, is from Barclay's Apology, "but it proves to be a garbled quotation." We refer to the following sentence in the second paragraph in the above article, relating to the Scriptures: "But they are not or cannot be subjected to the fallen, corrupt reason of man." Barclay's complete statement is here given: