pare both you and them to an olive-tree.* If some of you, for instance, who are the elder or natural branches, should be broken off, and the Gentiles, being a wild olive-tree, should be grafted in among you, and with you partake of the root and fatness of the olive-tree, it would not become them to boast against you the branches: for, if they boast, they do not bear the root, but the root them. Perhaps, however, they might say, that you the branches were broken off, that they might be grafted in. Well; but it was wholly on account of unbelief that you were broken off, and it was wholly by faith that they themselves were taken in. But it becomes them not to be high-minded, but to fear. For if God spared not you, the natural branches, let them take heed, lest he also spare not them."

"Moreover, my kinsmen in the flesh, I must tell you, that you have not only no right to complain because the Gentiles have been preferred, but that you would have no right to complain, even if you were to become the objects of God's vengeance. You cannot forget, in the history of your own nation, the example of Pharaoh. You are acquainted with his obstinacy and disobedience. You know that he stifled his convictions from day to day. You know that by stifling these, or by resisting God's Holy Spirit, he became daily more hardened; and that, by allowing himself to become daily more hardened, he fitted himself for a vessel of wrath, or prepared the way for his own destruction. You know, at

length, that God's judgments, but not till after much long-suffering, came upon him, so that the power of God became thus manifested to many. But if you

know all these things, and continue in unrighteousness and unbelief, which were the crimes of Pharaoh also, why do you imagine that your hearts will not become hardened like the heart of Pharaoh; and that if, in consequence, you are guilty of Pharaoh's crimes, you are not deserving of Pharaoh's punishment?

CHAPTER IX.

Recapitulation of all the doctrines hitherto laid down with respect to the influence of the Spirit-objection to this, that the Quakers make every thing of the Spirit, and but little of Jesus Christ-objections only noticed to show that Christians have not always a right apprehension of scriptural terms, and therefore often quarrel with one another about trifles or that there is, in this particular case, no difference between the doctrine of the Quakers and that of the objectors on this subject.

I SHALL now recapitulate in few words, or in one general proposition, all the doctrines which have been advanced relative to the power of the Spirit; and shall just notice an argument, which will pro

bably arise on such a recapitulation, before I proceed to a new subject.

The Quakers, then, believe that the Spirit of God formed or created the world. They believe that a portion of it was given to men, after this creation, as a guide to them in their spiritual concerns. They believe that this portion of it was continued to them after the Deluge, in the same manner and for the same purposes, to the time of Christ. It was given, however, in this interval to different persons in different degrees. Thus Moses was more illuminated by it than his cotemporaries: for it became through him the Author of the Law. Thus the prophets received a greater portion of it than ordinary persons in their own times. In the time of Christ it continued the same office; but it was then given more diffusively than before, and also more diffusively to some than to others. Thus the Evangelists and Apostles received it in an extraordinary degree; and it became through them, and Jesus Christ their head, the Author of the Gospel. But, besides its office of a spiritual light and guide to men in their spiritual concerns, during all the period now assigned, it became to them, as they attended to its influence, and inward redeemer, producing in them a new birth, and leading them to perfection. And as it was thus both a guide and an inward redeemer, so it has continued these offices to the present day.

From hence it will be apparent, that the acknowledgment of God's Holy Spirit in its various operations, as given in different portions before and after the sacrifice of Christ, is the acknowledgment

VOL. II.

of a principle, which is the great corner-stone of the religion of the Quakers. Without this there can be no knowledge, in their opinion, of spiritual things. Without this there can be no spiritual interpretation of the Scriptures themselves. Without this there can be no redemption either by inward or outward means. Without this there can be no enjoyment of the knowledge of divine things. Take, therefore, this principle away from them, and you take away their religion at once. Take away the Spirit, and Christianity remains with them no more Christianity, than the dead carcase of a man, when the Spirit is departed, remains a man. Whatsoever is excellent, whatsoever is noble, whatsoever is worthy, whatsoever is desirable in the Christian faith, they ascribe to this Spirit; and they believe that true Christianity can no more subsist without it, than the outward world could exist without the vital influence of the sun.

Now an objection will be made to the proposition, as I have just stated it, by some Christians, and even by those, who do not wish to derogate from the Spirit of God, (for I have fréquently heard it started by such) that the Quakers, by means of these doctrines, make every thing of the Spirit, and but little of Jesus Christ.* I shall therefore notice this objection in this place, not so much with a view of answering it, as of attempting to show, that Christians have not always a right apprehension of

* The Quakers make much of the advantages of Christ's coming in the flesh. Among these are considered the sacrifice of his own body, a more plentiful diffusion of the Spirit, and a clearer revetation relative to God and man.

scriptural terms, and therefore that they sometimes quarrel with one another about trifles; or rather, that when they have disputes with each other, there is sometimes scarcely a shade of difference between them.

To those who make the objection I shall describe the proposition, which has been stated above in different terms. I shall leave out the words "Spirit of God," and I shall wholly substitute th term "Christ." This I shall do upon the authority of some of our best Divines. The proposition will then run thus:

God, by Christ, created the world, " for without him was not any thing made that was made."

He made, by Christ also, the terrestrial globe, on which we live. He made the whole host of heaven. He made therefore, besides our own, other planets and other worlds.

He caused also, by Christ, the generation of all animated nature, and of course of the life and vital powers of man.

He occasioned also, by the same Christ, the generation of reason or intellect, and of a spiritual faculty, to man.

Man, however, had not long been created before he fell into sin. It pleased God, therefore, that the same Christ, which had thus appeared in creation, should strive inwardly with man, and awaken his spiritual faculties, by which he might be able to know good from evil, and to obtain inward redemption from the pollutions of sin. And this inward striving of Christ was to be with every man, in after