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, “for having gone out into imaginations.”  The society also have been apprehensive of the same consequences.  Hence one among other reasons for the institution of the office of elders.  It is the duty of these to watch over the doctrine of the ministers to see that they preach soundly, and that they do not mistake their own imaginations for the Spirit of God, and mix his wisdom with the waywardness of their own wills.  They therefore, who believe in the doctrine of the agency of the Spirit, and at the same time in the necessity of great caution and watchfulness that they may not confound its operations with that of their own fancies, will never incur the charge, which has been brought against the body at large.  But if there are others, on the other hand, who give themselves up to this agency without the necessary caution, they will gradually mix their impressions, and will, in time, refer most of them to the same source.  They will bring the Divine Being by degrees out of his spiritual province, and introduce him into all the trivial and worthless concerns of their lives.  Hence a belief will arise, which cannot fail of binding their minds in the chains of delusion and superstition.