But if these views of Christ should not be deemed satisfactory, we will contemplate him as St. John the Evangelist has held him forth to our notice. Moses says, that the spirit of God created the world. But St. John says that the word created it. The spirit therefore and the word must be the same. But this word he tells us afterwards, and this positively, was Jesus Christ. It appears therefore from these observations, that it makes no material difference, whether we use the words "Spirit of God" or "Christ," in the proposition that has been before us, or that there will be no difference in the meaning of the proposition, either in the one or the other case; and also if the Quakers only allow, when the spirit took flesh, that the body was given as a sacrifice for sin, or that part of the redemption of man, as far as his sins are forgiven, is effected by this sacrifice, there will be little or no difference between the religion of the Quakers and that of the objectors, as far as it relates to Christ[108]. [Footnote 108: The Quakers have frequently said in their theological writings, that every man has a portion of the Holy Spirit within him; and this assertion has not been censured. But they have also said, that every man has a portion of Christ or of the light of Christ, within him. Now this assertion has been considered as extravagant and wild. The reader will therefore see, that if he admits the one, he cannot very consistently censure the other.] CHAP. X. SECT. I. _Ministers--The Spirit of God alone can made a Minister of the Gospel--Hence no imposition of hands nor human knowledge can be effectual--This proposition not peculiarly adopted by George Fox, but by Justin the Martyr, Luther, Calvin, Wickliffe, Tyndal, Milton, and others--Way in which this call, by the Spirit, qualifies for the ministry--Women equally qualified with men--How a Quaker becomes acknowledged to be a Minister of the Gospel._ Having now detailed fully the operations of the Spirit of God, as far as the Quakers believe it to be concerned in the instruction and redemption of man, I shall consider its operations, as far as they believe it to be concerned in the services of the church. Upon this spirit they make both their worship and their ministry to depend. I shall therefore consider these subjects, before I proceed to any new order of tenets, which they may hold. It is a doctrine of the Quakers that none can spiritually exercise, and that none ought to be allowed to exercise, the office of ministers, but such as the spirit of God has worked upon and called forth to discharge it, as well as that the same Spirit will never fail to raise up persons in succession for this end. Conformably with this idea, no person, in the opinion of the Quakers, ought to be designed by his parents in early youth for the priesthood: for as the wind bloweth where it listeth, so no one can say which is the vessel that is to be made to honour.