perior rank. Nor has he seen, in his own society, any thing that could lessen his own importance or dignity as a man. He is admitted into the meetings of discipline equally with the rich. He has a voice equally with them in all matters that are agitated there. From these causes a manliness of mind is produced, which is not seen among any other of the poor in the island in which we live. It may also be mentioned as a second trait, that they possess extraordinary knowledge. Every Quaker-boy or girl, who comes into the world, must, however poor, if the discipline of the society be kept up, receive an education. All, therefore, who are born in the society, must be able to read and write. Thus the keys of knowledge are put into their hands. Hence we find them attaining a superior literal and historical knowledge of the scriptures, a superior knowledge of human nature, and a knowledge that sets them above many of the superstitions of those in their own rank in life. Another trait conspicuous in the character of the Quaker-poor, is the morality of their lives. 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 per son 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 horseracings, 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. 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 manNo 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 dis |