Man is a being, for whose spiritual welfare every Christian should be solicitous, and a creature therefore worthy of all the pains that can be bestowed upon him for the preservation of his moral character.

The first object in the education of man should be the proper subjugation of his will.

No man ought to be persecuted or evil spoken of for a difference in religious opinion.  Nor is detraction or slander allowable in any case.

Every religious community should consider the poor belonging to it as members of the same family, for whose wants and comforts it is a duty to provide.  The education also of the children of these should be provided for.

It is enjoined us to live in peace with all men.  All quarrels therefore are to be avoided between man and man.  But if differences arise, they are to be adjusted by arbitration, and not, except it be otherwise impossible, by going to law, and never by violence.

If men offend against the laws, they should be prevented from doing injuries in future, but never by the punishment of the loss of life.  The reformation of a criminal, which includes a prevention of a repetition of such injuries, is the great object to be regarded in the jurisprudence of Christians.

In political matters there is no safe reasoning but upon principle.  No man is to do evil that good may come.  The policy of the Gospel is never to be deserted, whatever may be the policy of the world.

Trade is an employment, by means of which we are permitted to gain a livelihood.  But all trades are not lawful.  Men are responsible, as Christians, for engaging in those which are immoral, or far continuing in those which they may carry on either to the moral detriment of themselves or of others.  Abstinence from hazardous enterprises by the failure of which innocent persons might be injured, and honesty in dealing, and punctuality to words and engagements, are essentials in the prosecution of trade.

Having made observations on the customs, and brought to the view of the reader some of the prominent principles of the Quakers, a third advantage will arise from knowing the kind of character, which these in conjunction will produce.

On this subject we might be permitted our conjectures.  We might insist upon the nature and immediate tendencies of these customs and principles, and we might draw our conclusions from thence, or we might state how they were likely to operate, so as probably not to be far from the truth.  But we are spared both the trouble of such a task, and are relieved from the fear of having the accuracy of our conclusions doubted.  The Quaker character has been made up from the acknowledgments of others.  It has been shewn that they are a moral people; that they are sober, and inoffensive, and quiet; that they are benevolent to man in his religious and temporal capacity; that they are kind or tender-hearted to animals; that they