what they were not. But he no where condemned the devout Jew, who was
sincere in his faith. But if he be found no where to have censured
another for a difference in religious opinions, much less was it ever
said of him, that he forced him to the adoption of his own. In the
memorable instance, where James and John were willing to have called
fire from Heaven, to burn those who refused to receive him, he rebuked
them by an assurance, that "they knew not what spirit they were of."
And, with respect to his doctrines, nothing can be more full to the
point than his saying, that "his kingdom was not of this world," by
which he meant that his dominion was wholly of a spiritual nature, and
that men must cast off all worldly imaginations, and become spiritually
minded, before, they could belong to him. But no application of outward
force, in the opinion of the Quakers, can thus alter the internal man.
Nor can even the creeds and doctrines of others produce this effect,
except they become sanctioned by the divine influence on the heart.

Neither is it recorded of any of the apostles, that they used any other
weapons than those of persuasion and the power of God in the propagation
of their doctrines, leaving such as did not choose to follow them to
their own way. They were explicit also in stating the spiritual nature
of Christ's kingdom, from whence an inference similar to the former is
deducible, namely, that no compulsory interference can be effectual in
matters of religion. And St. Paul, in particular, tells the Corinthians,
that, in his spiritual services to them, he does not consider himself
[1]"as having any dominion over their faith, but as helpers of their
joy."

[Footnote 1: 2 Cor. i. 24.]

But if neither Jesus Christ, who was the author of that religion, which