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.

CHAP

CHAPTER VIIL

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

as the primitive members are concerned, to the different conversations,which George Fox had with Oliver Cromwell, or to the different letters, which he wrote to him as Protector, or to those, which he afterwards wrote to King Charles the Second.

I might appeal, again, to the address of Edward Burroughs to the same monarch.

I might appeal, again, to the bold but respectful language, which the early Quakers used to the magistrates when they were carried before them; and to the intrepid and dignified manner, in which they spoke to their judges, in the course of the numerous trials, to which they were brought in those early times.

I might appeal, also, to Barclay's Address to the King, which stands at the head of his Apology:

"As it is inconsistent," says Barclay to King Charles the Second," with the truth I bear, so it is far from me to use this letter as an engine to flatter thee, the usual design of such works; and therefore I can neither dedicate it to thee, nor crave thy patronage, as if thereby I might have more confidence to present it to the world, or be more hope

ful