This circumstance may easily be accounted for.  For, in the first place, they are hindered in common with other Quakers, by means of their discipline, from doing many things, that are morally injurious to themselves.  The poor of the world are addicted to profane swearing.  But no person can bring the name of the creator of the Universe into frequent and ordinary use, without losing a sense of the veneration that is due to him.  The poor of the world, again, frequently spend their time in public houses.  They fight and quarrel with one another.  They run after horse-racings, bull-baitings, cock-fightings, and the still more unnatural battles between man and man.  But, by encouraging such habits, they cannot but obstruct in time, the natural risings of benevolence both towards their fellow-creatures and to those of the animal creation.  Nor can they do otherwise than lose a sense of the dignity of their own minds, and weaken the moral principle.  But the Quaker-poor, who are principled against such customs, can of course suffer no moral injury on these accounts.  To which it may be added, that their superior knowledge both leads and attaches them to a superior conduct.  It is a false, as well as a barbarous maxim, and a maxim very injurious both to the interests of the rich and poor, as well as of the states to which they belong, that knowledge is unpropitious to virtue.

RELIGION
OF THE
QUAKERS.

VOL.  II.

RELIGION OF THE QUAKERS.

INTRODUCTION.

Religion of the Quakers—­Invitation to a patient perusal of this part of the work—­No design, by this invitation, to proselyte to Quakerism—­All systems of Religion, that are founded on the principles of Christianity, are capable, if heartily embraced, of producing present and future happiness to man—­No censure of another’s Creed warrantable, inasmuch as the human understanding is finite—­Object of this Invitation.

Having explained very diffusively the great subjects, the moral Education, Discipline, and Peculiar Customs, of the Quakers, I purpose to allot the remaining part of this volume to the consideration of their religion.

I know that persons, who are religiously disposed will follow me patiently through this division of my work, not only because religion is the most important of all subjects that can be agitated, but because, in the explanation of the religious systems of others, some light may arise, which, though it be not new to all, may yet be new and acceptable to many.  I am aware, however, that there are some who direct their reading to light subjects, and to whom such as are serious may appear burthensome.  If any such should have been induced, by any particular motive, to take this book into their hands, and to accompany me thus far, I entreat a continuation of their patience, till I have carried them through the different parts and divisions of the present subject.