age runs through
the whole society; for they seldom promise but provisionally in any
case. But the world has interpreted the expression differently, and
maintains that the Quakers mean by it, that they will do such and such
things, if they feel that they have liberty or permission from the
Spirit of God.

Two other circumstances, which have given birth to this trait in the
character of the Quakers, are the singularities of their dress and
language. For when they are spoken of by the world, they are usually
mentioned under the name of the idolatry or superstition of the Quaker
language, or the idolatry or superstition of the Quaker dress.

Now this trait, which has originated in the three causes that have been
mentioned, is considered by the world to have been still more confirmed
by a circumstance which happened but a few years ago, namely, that when
animal magnetism was in fashion, there were more of this society worked
upon by these delusions, than of any other.

With respect to the truth of this trait, I believe it cannot easily be
made out, as for as animal magnetism is concerned. For though
undoubtedly there were Quakers so superstitious as to be led away on
this occasion, yet they were very few in number, and not more in
proportion than others of other religious denominations. The conduct of
these was also considered as reprehensible by the society at large, and
some pains were taken to convince them of their error, and of the
unsuitableness of such doctrines with the religion they professed.

With respect to the truth of this trait, as it may have existed on other
occasions, it may be laid down as a position generally true, that where
Quakers understand their own constitution, it can have no place among
them. But where they do not understand it, there are few people among
whom it is more likely to exist, as we may see from the following
account.

It is the doctrine of Quakerism on the subject of the Spirit, that it is
an infallible guide to men in their spiritual concerns. But I do not see
where it is asserted by any of the Quaker writers, that it is to be a
guide to man in all the temporal concerns of his life, or that he is to
depreciate the value of human reason. George Fox was very apprehensive
that even in matters of religion, which constitute the immediate
province of the divine Spirit, men might mistake their own enthusiastic
feelings for revelation; and he censured some, to use his own
expression, "