"Hence those who make their election to good, and choose to follow the teachings of the inward law of the spirit of God, are of course leavened into the true nature of God, and consequently into the happiness of God. For nothing but that which is of the nature of God can enjoy the happiness of God. But he who makes his election, or choice, to turn away from God's law and spirit, and govern himself or is governed by his own will and spirit, becomes a corrupt tree and although the same justice, wisdom, power, mercy and love are dispensed to this man as to the other, yet by his contrary nature, which has become fleshly, by following his fleshly inclinations, he brings forth corrupt fruit."[90] [90] "Letters of Elias Hicks," p. 33. Manifestly the idea that the Almighty punishes men for his own glory had no place in the thinking of the Jericho preacher. The theory of sin and penalty held by Elias Hicks necessarily led him to hold opinions regarding rewards and punishments, and the place and manner of their application, at variance with commonly accepted notions. In fact, the apparent irregularity of his thinking in this particular was one of the causes of concern on his behalf on the part of his captious critics and some of his friends. One of the latter had evidently written him regarding this matter, and his reply is before us.[91] From it we quote: [91] Letter dated Jericho, Third month 14, 1808. "As to the subject relative to heaven and hell, I suppose what gave rise to that part of my communication (although I have now forgotten the particulars) was a concern that at that time as well as many other times has sorrowfully impressed my mind, in observing the great ignorance and carnality that was not only prevailing among mankind at large, but more especially in finding it to be the case with many professing with us in relation to those things. An ignorance and carnality that, in my opinion, has been one great cause of the prevailing Atheism and Deism that now abounds among the children of men. For what reason or argument could a professed Christian bring forward to convince an Atheist or Deist that there is such a place as heaven as described and circumscribed in some certain limits and place in some distant and unknown region as is the carnal idea of too many professing Christianity, and even of many, I fear, of us? Or such a place as hell, or a gulf located in some interior part of this little terraqueous globe? But when the Christian brings forward to the Atheist or Deist reasons and arguments founded on indubitable certainty, things that he knows in his own experience every day through the powerful evidence of the divine law-giver in his own heart, he cannot fail of yielding his assent, for he feels as he goes on in unbelief and hardness of heart he is plunging himself every day deeper and deeper into that place of torment, and let him