Nor am I without the hope, that the discussion of this subject upon such principles, will be acceptable to many.  To those, who love truth, this attempt to investigate it will be interesting.  To the Quakers it will be highly useful.  For they will see, in the glass or mirror which I shall set before them, the appearance which they make in the world.  And if they shall learn, in consequence, any of the causes either of their merits or of their failings, they will have learnt a lesson, which they may make useful by the farther improvement of their moral character.

CHAP.  II.

Good part of the character of the Quakers—­This general or particular—­Great general trait is, that they are a moral people—­This opinion of the world accounted for and confirmed by a statement of some of the causes that operate in the production of character—­One of these causes is, the discipline peculiar to this society.

I come, according to my design, to the good part of the character of the Quakers.  This may be divided into two sorts, into that which is general, and into that which is particular.  On the subject of their general good character I shall first speak.

It is admitted by the world, as I had occasion to observe in the first chapter of the first volume, that whatever other objections might be brought against the Quakers as a body, they deserved the character of a moral people.

Though this fact be admitted, and there would therefore appear to be no necessity for confirming it, I shall endeavour, according to the plan proposed, to shew, by means of the peculiar system of the Quakers as a religious body, that this is one of the traits given them by the world, which cannot be otherwise than true.

The Quakers believe, in the first place, that the Spirit of God, acting in man, is one of the wises of virtuous character.  They believe it to be, of all others, the purest and sublimest source.  It is that spring, they conceive, to good action, and of course to exalted character, in which man can have none but a passive concern.  It is neither hereditary nor factitious.  It can neither be perpetuated in generation by the father to the child, nor be given by human art.  It is considered by the Quakers as the great and distinguishing mark of their calling.  Neither dress, nor language, nor peculiar customs, constitute the Quaker, but the spiritual knowledge which he possesses.  Hence all pious men may be said to have been Quakers.  Hence the patriarchs were Quakers, that is, because they professed to be led by the Spirit of God.  Hence the Apostles and primitive Christians were Quakers.  Hence the virtuous among the Heathens, who knew nothing of Christianity, were Quakers also.  Hence Socrates may be ranked in profession with the members of this society.  He believed in the agency of the Divine Spirit.  It was said of him, “that he had the guide of