mulate the best." Thus also we should say to
our children, if a person of extraordinary character were to live in our
neighbourhood, "This is the pattern for your virture." But Jesus Christ
says, aim at perfection beyond that which is human, alluding to the
attributes of God, and thus you will attain a higher excellence than the
study of any other model can produce.

With respect to the formation of man according to the model which
Christianity prescribes, the system of the Quakers is no where to be
excelled. No one, that we know of, is more powerful in the production of
a subjugated mind and of a moral character. By this I mean, that there
is none which is more universally powerful. It is the tendency of
Christianity, whatever denomination it may assume, to produce these
effects. But there is full as general an appearance of these among the
Quakers, as in any other Christian profession.

It will appear then, that, if the three criterions, which have been
specified, should be admitted to be those by which a judgment may be
formed in the present case, they, who have had thoughts of leaving the
society, will not be much better off by an exchange of their religion.

Let us see next, what would be the greater temporal advantages, which
they would obtain. These may be summed up in two essential ingredients
of happiness, in tranquillity of mind, in consequence of which we pass
through the troubles of life in the most placid manner, and in a
moderate pecuniary independence, in consequence of which we know none of
the wants and hardships, but enjoy the reasonable comforts of it.

With respect to tranquillity of mind, we have shown this to be
constitutional with the Quakers. It arises from their domestic
enjoyments, from seldom placing their pleasures or their fortunes in the
power of others, from freedom from the ambition and envyings of the
world, from the regulation of the temper, from avoiding quarrels and
lawsuits, and from other causes. And with respect to a moderate
pecuniary independence, we have shewn not only that this is the general
portion of the society, but that it is in the very nature of their
habits to acquire it. Now these essential ingredients of happiness, or
these temporal advantages, do not belong to the present Quakers only.
They have always belonged to Quakers; and they will be perpetuated as an
inheritance to their children, as long as Quakerism lasts. By this I
mean to say, that if any Quakers, now l