oral 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 acknowledgme