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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 Pha
and that if, in consequence, you are guilty of Pharaoh's crimes, you are not deserving of Pharaoh's punishment?”
Recapitulation of all the doctrines hitherto laid
down with respect to the influence of the Spiritobjection 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 probably 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, an 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 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
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