but to the different creatures of God-there will be a conscious rectitude within us, which will supply us with courage when we believe ourselves called upon to leave them.

It may be admitted, again, that in proportion as we have endeavoured to follow the Divine commands as contained in the Sacred Writings, and as we have followed these, through faith, fearless of the opinions and persecutions of men, so as to have become sufferers for the Truth, we shall have less fear, or more courage, when we suppose the hour of our dissolution to be approaching.

Now, without making any invidious comparisons, I think it will follow from hence, when we consider the Quakers to be persons of acknowledged moral character; when we know that they deny themselves, for the sake of becoming purer beings, the ordinary pleasures and gratifications of the world; and when almost daily experience testifies to us that they prefer bearing their testimony, or suffering as a Christian body, to a compliance with customs which they conceive the Christian religion to disapprove, that they will have as fair pretensions to courage in the hour of death as any other people, as a body, from the same causes.

There are other circumstances, however, which may be taken into consideration in this account; and, in looking over these, I find none of more importance than those, which relate to the religious creeds, which may be professed by individuals or communities of men.

Much, in the first place, will depend upon the

circumstance, how far men are doubtful and wavering in their creeds; or how far they depend upon others for their faith; or how far, in consequence or reasoning or feeling, they depend upon themselves. If their creeds are not in their own power, they will be liable to be troubled with every wind of doctrine that blows, and to be unhappy when the thought of their dissolution is brought before them. But the Quakers having broken the power or dominion of the priesthood, what terrors can fanaticism hold out to them, which shall appal their courage in their latter hours?

It is also of great importance to men, what may be the nature of their creeds. Some creeds are unquestionably more comfortable to the mind than others. To those, who believe in the doctrine of Election and Reprobation, and imagine themselves to be of the Elect, no creed can give greater courage in the hour of death; and to those, who either doubt or despair of their election, none can inspire more fear. But the Quakers, on the other hand, encourage the doctrine of Perfection, or that all may do the will of God if they attend to the monitions of his grace. They believe that God is good, and just, and merciful; that he visits all, with a view to this perfection, without exception of persons; that he enables all, through the sacrifice of Christ, to be saved; and that he will make an allowance for all according to his attributes; for that he is not willing that any should perish, but that all should inherit eternal life.

CHAPTER IX.

Last good trait is that of Punctuality to Words and Engagements-this probable from the operation of all those principles which have produced for the Quakers the character of a moral people -and from the operation of their discipline.

THE last good quality, which I shall notice in the character of the Quakers, is that of Punctuality to their Words and Engagements.

This is a very ancient trait. Judge Forster entertained this opinion of George Fox,—that, if he would consent to give his word for his appearance he would keep it. Trusted to go at large without any bail, and solely on his bare word that he would be forth-coming on a given day, he never violated his promise. And he was known also to carry his own commitment himself. In those days, also, it was not unusual for Quakers to carry their own warrants, unaccompanied by constables or others, which were to consign them to a prison.

But it was not only in matters which related to the laws of the land, where the primitive members held their words and engagements sacred. This trait was remarked to be true of them in their con

cerns in trade. On their first appearance as a Society they suffered as tradesmen, because others, displeased with the peculiarity of their manners,

withdrew their custom from their shops. But in a little time the great outcry against them was, that they got the trade of the country into their hands. This outcry arose in part from a strict execution of all commercial appointments and agreements between them and others, and because they never asked two prices for the commodities which they sold. And the same character attaches to them as a commercial body, though there may be individual exceptions, at the present day.

Neither has this trait been confined to them as the inhabitants of their own country. They have carried it with them wherever they have gone. The treaty of William Penn was never violated: and the estimation, which the Indians put upon the word of this great man and his companions, continues to be put by them upon that of the modern Quakers in America; so that they now come in deputations out of their own settlements to consult them on important occasions.

The existence of this feature is probable, both from general and from particular considerations.

If, for example, any number of principles should have acted so forcibly and in such a manner upon individuals as to have procured for them as a body the reputation of a moral people, they must have produced in them a disposition to keep their faith.*

This character was given by Pliny to the first Christians. They were to avoid frauds, theft, and adultery. They were never to deny any trust when required to deliver it up, nor to falsify their word on any occasion.

But the discipline of the Society has a direct tendency to produce this feature in their character, and to make it an appendage of Quakerism. For, punctuality to words and engagements is a subject of one of the periodical inquiries. It is therefore publicly handed to the notice of the members, in, their public meetings for discipline, as a Christian virtue that is expected of them. And any violation in this respect would be deemed a breach, and cognizable as such, of the Quaker laws.

CHAPTER X.

Imperfect traits in the Quaker-character-some of these may be called intellectually defective traits -first imputation of this kind is, that the Quakers are deficient in learning, compared with other people—this trait not improbable, on account of their early devotion to trade-and on account of their controversies and notions about human learning and from other causes.

THE world, while it has given to the Quakers as a body, as it has now appeared, a more than ordinary share of virtue, has not been without the belief that there are blemishes in their character. What these blemishes are, may be collected partly from books, partly from conversation, and partly from vulgar sayings. They are divisible into two kinds,

into intellectually defective, and into morally de