It will appear then, if we look back into the character of the Quakers, as described in this volume, that the world charges them, I mean the more affluent part of them, with having less learning, than others in a similar rank of life. But surely the education I propose would remove this intellectual defect. The world again, as we have seen, has fixed another intellectual blemish upon them by the imputation of superstition. But how does superstition enter, but where there is a want of knowledge? Does not all history bear testimony, that in proportion as men have been more or less enlightened, they have been less or more liable to this charge? It is knowledge then, which must banish this frightful companion of the mind. Wherever individuals acknowledge, in a more extensive degree than others, the influence of the Divine Spirit in man, these, of all other people, will find the advantages of it. Knowledge leads to a solution of things, as they are connected with philosophy, or the theory of the human mind. It enables men to know their first and their second causes, so as to distinguish between causes and occasions. It fixes the nature of action and of thought; and, by referring effects to their causes, it often enables men to draw the line between the probability of fancy and inspiration. How many good men are there, who, adopting a similar creed with that of the Quakers on this subject, make themselves uneasy, by bringing down the Divine Being, promiscuously and without due discrimination, into the varied concerns of their lives? How many are there, who attribute to him that which is easily explained by the knowledge of common causes? Thus, for instance, there are appearances in nature, which a person of an uninformed mind, but who should adopt the doctrine of the influence of the Spirit, would place among signs, and wonders, and divine notices, which others, acquainted with the philosophy of nature, would almost instantly solve. Thus again there may be occasions, which persons, carrying the same doctrine to an undue extent, might interpret into warning or prophetic voices, but which a due exercise of the intellect, where such exercise has been properly encouraged, would easily explain. This reminds me of a singular occurrence: A friend of mine was lately walking in a beautiful vale. In approaching a slate-quarry he heard an explosion, and a mass of stone, which had been severed by gunpowder, fell near him as he walked along. He went immediately to the persons employed. He represented the impropriety of their conduct in not having given proper notice to such as were passing by, and concluded by declaring emphatically, that they themselves would be soon destroyed. It happened, but six weeks afterwards, that two of these men were blown to pieces. The words then of my friend were verified. Now I have no doubt that ignorant persons, in the habit of referring every thing promiscuously to the Divine