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 Di