When other spirits try to explore what Quakers are thinking, the latter hide their thoughts in a certain way, saying that it is sufficient that they do not do evil to anyone or openly speak evilly of anyone. But they were told that not speaking evil of anyone is good in earthly society; however, that thinking evilly of others is harmful to societies in the other life, since mental ideas are there communicated. They are unwilling to be instructed in doctrinal matters. They reply, "I do not understand it. What are you saying?" They have confirmed themselves in their beliefs by the notion that they were taught by the Holy Spirit, and that they continue to be. They stubbornly resist allowing any of their secret mysteries to be made public. Spirits who come among Quaker ones, and who suppose them to be the Holy Spirit, are spirits who belonged to this sect in the world. These spirits first flock to them after death, who instill it in them to make nothing public, and therefore they live apart. They are vile spirits. A communion of some detestable wives was discovered, who at the time were awaiting influx from the Holy Spirit, with a perception of its being by leave permitted. Their secret sacred worship consists in such elements, and by them they also have communicated to them a sense of sanctity. They do not now experience the same trembling and total agitation as formerly, but only an agitation on the left side of the body and face. When they say something is commanded by the Holy Spirit, no one objects even to adulterous and licentious affairs. I spoke with the founder,* who said that he never did such things, or contemplated them. I saw that Quaker spirits live in thick forests like earthly pigs. They become fantasizers. I also saw some who believed themselves to be born saints, even if born of adultery among them. Of such a one the rest say that he alone drinks red wine in heaven, which they call heavenly wine; but one such looked to me like a horrible person, and turned black, and he looked to angels like mucus of the nose. Such spirits dwell apart in their own places for centuries, cast off like pieces of bark or the dregs of olive oil. After those centuries they retain little of their life, and they serve societies as a poor connecting link. I spoke with Penn,** who swore that he was not of such a character and that he himself takes no part in any activities of that sort. I was told that their leaders were fanatic spirits, who are of such a character that they wish to possess a person. They are seemingly more carnal than others who from density of intellect wish to be called the Holy Spirit saying that they not only speak from the Holy Spirit, but also dine with the Holy Spirit, and that some of them have the Spirit infused into their feasts.

[Marginal Note] There are spirits, Quaker spirits, who, because of their worship by Quakers in the world, believe themselves to be the Holy Spirit and to have existed from eternity; but in the course of time they come among profane spirits who are called fecal and cadaverous spirits, being abominable excrement.

* George Fox, 1624-91, English dissenter and founder of a body of Christians who called themselves "Friends of the Truth," which evolved into the Religious Society of Friends (Quakers). He taught principally a reliance on the "inner light of the living Christ," the voice of God speaking to the soul. To spread his views and organization he traveled on missionary journeys to Ireland, the West Indies, North America, and Holland. ** William Penn, 1644-1718, English Quaker and founder of Pennsylvania. Dismissed in 1661 from Christ Church, Oxford, for refusal to conform, in the latter 1660s he converted from Anglicism to Quakerism and began to write attacks on orthodox Anglican doctrines, for which he was imprisoned. During his confinement he wrote No Cross, No Crown (1669), a recognized classic of Quaker practice. Acquitted in 1670, Penn became increasingly interested in founding a colony in America for Quakers and others desiring liberty of conscience, which he finally accomplished in 1682. Returning to England in 1684, in 1692 he was deprived of the Governorship of Pennsylvania. From 1699 to 1701 he was again in Pennsylvania, but spent most of his life in England as a preacher and prolific writer in defense of Quaker principles.