These sentiments of the Quakers on this subject are beautifully described by Monro, in his just measures of the pious institutions of youth.  “The Holy Spirit,” says he, “solicits and importunes those who are in a state of sin, to return, by inward motions and impressions, by suggesting good thoughts and prompting to pious resolutions, by checks and controls, by conviction of sin and duty; sometimes by frights and terrors, and other whiles by love and endearments:  But if men, notwithstanding all his loving solicitations, do still cherish and cleave to their lusts, and persevere in a state of sin, they are then said to resist the Holy Ghost, whereby their condition becomes very deplorable, and their conversion very difficult; for the more men resist the importunities, and stifle the motions of the Holy Spirit, the stronger do the chains of their corruption and servitude become.  Every new act of sin gives these a degree of strength, and consequently puts a new obstacle in the way of conversion; and when sin is turned into an inveterate and rooted habit, (which by reiterated commissions and long continuance it is) then it becomes a nature, and is with as much difficulty altered as nature is.  Can the Ethiopian change his colour, or the Leopard his spots?  Then may you also do good, who are accustomed to do evil.”

“The Holy Spirit again,” says he, “inspires the prayers of those who, in consequence of his powerful operations, have crucified the flesh with the affections and lusts, with devout and filial affections, and makes intercession for them with sighs and groans that cannot be uttered.  He guides and manages them.  The sons of God are led by the spirit of god.  He makes, his blessed fruits, righteousness, peace, joy, and divine love, more and more to abound in them; he confirms them in goodness, persuades them to perseverance, and seals them to the day of redemption.”

The Quakers usually elucidate this visitation, treatment, and influence of the Holy Spirit, by the parable of the sower, as recorded by three of the Evangelists.  “Now the seed is the word of God.”  But as the word of God and the spirit, according to St. John the Evangelist, are the same, the parable is considered by the Quakers as relating to that divine light or spirit which is given to man for his spiritual instruction and salvation.  As the seed was sown in all sorts of ground, good, bad, and indifferent, so this light or spirit is afforded, without exception, to all.  As thorns choked this seed, and hindered it from coming to perfection, so bad customs, or the pleasures and cares of the world, hinder men from attending to this divine principle within them, and render it unfruitful in their hearts.  And as the seed in the good ground was not interrupted, and therefore produced fruit in abundance, so this spiritual principle, where it is not checked, but received and cherished, produces also abundance of spiritual fruit in the inward man, by putting him into the way of redemption from sin, or of holiness of life.