said to belong to the members of this Society, may be fostered, again, by other circumstances, some of which are peculiar to themselves.

Many men allow the independence of their minds to be broken by an acceptance of the honours offered to them by the Governments under which they live; but no Quaker could accept of the honours of the world.

Others allow the independence of their minds to be invaded by the acceptance of places and pensions from the same quarter. But Quakers, generally speaking, are in a situation too independent, in consequence of their industry, to need any support of this kind; and none of them could accept it on the terms, on which it is usually given.

Others, again, suffer their opinions to be fettered by the authority of Ecclesiastical dominion; but the Quakers have broken all such chains. They depend upon no minister of the Gospel for their religion, nor do they consider the priesthood as a distinct order of men.

Others, again, come under the dominion of fashion and of popular opinion, so that they dare only do that which they see others

do,

do, or are hurried from one folly to another, without having the courage to try to resist the stream. But the life of a Quaker is a continual state of independence in this respect, being a continual protest against many: of the customs and opinions of the world.

I shall now only observe upon this subject, that this quality of independence of mind, which is likely to be generated by some, and which is preserved by others of the causes which have been mentioned, is not confined to a few members, but runs through the Society. It belongs to the poor as well as to the rich, and to the servants of a family as well as to those, who live in poverty by themselves. If a poor member were to be introduced to a man of rank, he would neither degrade himself by flattery on the one hand, nor by any unbecoming submission on the other. He would neither be seduced into that which was wrong, nor intimidated from doing that which was right, by the splendour or authority of appearances about him. He would still preserve the independence of his mind, though he would behave with respect. You would never be able to convince him that he had

been talking with a person, who had been fashioned differently from himself. This trait of independence cannot but extend itself to the poor: for, having the same rights and privileges in the discipline, and the same peculiar customs, and the same views of men and manners as the rest of the Society, a similar disposition must be found in these, unless it be counteracted by other causes. But as Quaker-servants, who live in genuine Quaker-families, wear no liveries, nor any badges of poverty or servitude, there is nothing in the opposite scale to produce an opposite feature in their character.

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CHAPTER VIII.

SECTION I

A sixth trait is that of Fortitude-this includes, first, courage in life-courage not confined to military exploits-Quakers seldom intimidated or abashed-dare to say what they think—and to do what they believe to be right-this trait may arise from that of bearing their testimony-and from those circumstances, which produced independence. of mind and from the peculiar customs of the Society.

ANOTHER feature in the character of the Society, which is nearly allied to Independence of Mind, is Fortitude. This fortitude is conspicuous both in life and in the hour of death. That which belongs to the former instance I shall consider first.

If courage in life were confined solely to military exploits, the individuals now under our consideration would have no pretension to this character. But courage consists of presence of mind in many situations of peril

different

different from those in war. It consists often in refusing to do that which is wrong, in spite of popular opinion. Hence a man, who refuses a challenge, and whom men of honour would brand with cowardice on that account, may have more real courage in so doing, and would have it in the estimation of moral men, than the person who sends it. It may consist also in an inflexible perseverance in doing that which is right, when persecution is to follow. Such was the courage of martyrdom. As courage, then, may consist in qualities different from that of heroism, we shall see what kind of courage it is that has been assigned to the Quakers, and how far they may be expected to be entitled to such a trait.

There is no question, in the first place, that Quakers have great presence of mind on difficult and trying occasions. To frighten or to put them off their guard would be no easy task. Few people have ever seen an innocent Quaker disconcerted or abashed.

They have the courage also to dare to say, at all times and in all places, what they believe to be right.

I might appeal for the truth of this, as far

as