to censure any one for the morality of his feelings.
And still more sorry should I be, if I were to be thought to have any
intention of derogating from the character of the Supreme Being. I am
far from denying his omniscience, for I believe that he sees every
sparrow that falls to the ground, and even more, that he knows the
innermost thoughts of men. I deny not his omnipresence, for I believe
that he may be seen in all his works. I deny neither his general nor his
particular providence, nor his hearing of our prayers, nor his right
direction in our spiritual concerns, nor his making of all things work
together for good to those who love him. Neither do I refuse to admit
him either into our journies, or into our walks, or into our chambers,
for he can make all the things we see subservient to our moral
instruction, and his own glory. But I should be sorry to have him
considered as a clock, that is to inform us about the times of our
ordinary movements, or to make him a prompter in all our worldly
concerns, or to oblige him to take his seat in animal magnetism, or to
reside in the midst marvellous delusions. Why should we expect a
revelation in the most trivial concerns of our lives, where our reason
will inform us? Why, like the waggoner, apply to Jupiter, when we may
remove the difficulty by putting our own shoulders to the wheels? If we
are reasonable creatures, we can generally tell, whether we ought to go
forwards or backwards, or to begin, or to postpone, whether our actions
are likely to be innocent or hurtful, or whether we are going on an
errand of benevolence or of evil. In fact, there can be no necessity for
this constant appeal to the Spirit in all our worldly concerns, while we
possess our reason as men. And unless some distinction be made between
the real agency of God and our own volitions, which distinction true
Quakerism suggests, we shall be liable to be tossed to and fro by every
wind that blows, and to become the creatures of a superstition, that may
lead us into great public evils, while it may be injurious to our health
and intellect, and to the happiness and utility of our lives.

CHAP. XII.

_Morally defective traits--First of these is that of obstinacy--This
was attached also to the early Christians--No just foundation for the
existence of this trait._

I come now to the consideration of those which I have denominated
morally defective traits.

The first trait of this kind, which is a