But, it should be distinctly understood, that the controversy of the people called Quakers never was against any set of men, as such; on the contrary, they always loved and esteemed that which is excellent and of good report in all; and if such classes or persons, on whom any degree of opprobrium has rested, testify against the conduct of those that have given cause for it, their system of religious policy is not by any means chargeable with faults, that have been disowned by them, and condemned:-although this very course has been pursued towards the Friends, by some whose character ranks well in the estimation of the public.-See Joseph Gurney Bevan's Refutation of some of the more modern Misrepresentations of the Friends. Such instances, however, of individuals, who have in any wise failed of the grace of God, must not be expected, nor are they often allowed, altogether to go into oblivion; they more ordinarily remain,-as the stranded vessel or as the warning beacon, a sea-mark to deter the ignorant or too daring mariner; nor (to drop the metaphor) would any of these, when brought into a penitent and reformed state, even desire to have it otherwise, if they are of the Apostle Paul's way of thinking on this subject. 1 Tim. i. 12 to 16.

It is, moreover, due to the memory of those, who, in the spirit of their meek and self-denying Saviour, "endured such contradiction of sinners against" themselves, that the temper and tendency of that age should be manifested;-otherwise, very superficial and incorrect notions might be readily taken up respecting them; and the peculiar line of behaviour, so uniformly observed by these true friends of the true spiritual liberty, might be greatly misunderstood. This remark leads to the notice of one trait, in particular, which has ever been, and I believe must ever be attributable to the real "Quaker," and which is strikingly apparent throughout the greater part of these Memoirs: namely, an unconceding and close adherence to that course of conduct, which their sense of duty has at any time indicated. Clarkson, in his "Portraiture" of us, has adverted to it in these words." It was observed, in the

time of George Fox, of the members of this Society, that they were as stiff as trees; and this idea concerning them has come down to the present day. The origin of this defective feature must be obvious to all. The Quakers, as we have seen, will neither pay tithes, nor perform military service, nor illuminate their houses, like other people, though they are sure of suffering by their refusing to comply with custom in these cases. Now, when individuals, few in number, become singular, and differ from the world at large, it is generally considered, that the majority are in the right, and that the minority are in the wrong. But, obstinacy may be defined to be, a perseverance in that which is generally considered to be wrong. This epithet has attached, and will attach to those, who resist the popular opinion, till men are better educated, or till they lose their prejudices, or have more correct and liberal notions on religion. The early Christians were themselves accused of obstinacy, and this even by the enlightened Pliny. He tells us, that they would not use wine and frankincense before the statues of the emperors; and that there was no question, that for such obstinacy they deserved punishment. In judging of this trait, two questions will arise: First, Whether the members of this Society, in adhering rigidly to those singularities which have produced it, are really wrong as a body of Christians? And Secondly, Whether they do not conscientiously believe themselves to be right? In the case of the early Christians, which has been mentioned, we who live at this day, have no doubt, that Pliny put a false estimation on their character. We believe them to have done their duty, and we believe also that they considered themselves as doing it, when they refused Divine honours to the emperors. The action, therefore, which Pliny denominated obstinacy, would, if it had been left to us to name it, have been called inflexible virtue, as arising out of a sense of the obligations imposed upon them by the Christian religion. In the same manner we may argue with respect to the Quakers."-Vol. iii. p. 248. But this candid writer, in an earlier page, has himself given the best explanation of their

motives--and may such motives and such line of conduct ever continue to prevail individually in their hearts, and collectively in their assemblies! "It has been," says he, "an established rule with them, from the formation of the Society, not to temporize, or to violate their consciences; or, in other words, not to do that which, as a body of Christians, they believe to be wrong, though the usages of the world, or the government of the country under which they live, should require it; but rather to submit to the frowns and indignation of the one, and the legal penalties annexed to their disobedience by the other. This suffering, in preference to the violation of their consciences, is what they call the bearing of their testimony,' or a demonstration to the world by the testimony of their own example, that they consider it to be the duty of Christians rather to suffer, than have any concern with that which they conceive to be evil. The Quakers, in putting this principle into practice, stand, I believe, alone; for I know of no other Christians, (unless it be the Moravians,) who, as a body, pay this homage to their scruples, or who determine upon an ordeal of suffering, in preference to a compromise with their ease and safety." "This noble practice of bearing testimony, by which a few individuals attempt to stem the torrent of immorality by opposing themselves to its stream, and which may be considered as a living martyrdom, does, in a moral point of view, a great deal of good to those who conscientiously adopt it. It recalls first principles to their minds. It keeps in their remembrance the religious rights of man. It teaches them to reason upon principle, and to make their estimates by a moral standard. It is productive both of patience and of courage. It occasions them to be kind, and attentive, and merciful to those who are persecuted and oppressed. It throws them into the presence of the Divinity, when they are persecuted themselves. In short, it warms. their moral feelings, and elevates their religious thoughts. Like oil it keeps them from rusting. Like a whet-stone, it gives them a new edge. Take away this practice from the constitution of the members of this Society, and you pull down

a considerable support of their moral character."—"It is a great pity," continues this worthy and enlightened philanthropist, "that, as professing Christians, we should not more of us incorporate this noble principle individually into our religion. We concur unquestionably in customs, through the fear of being reputed singular, of which our hearts do not always approve; though nothing is more true, than that a Christian is expected to be singular with respect to the corruptions of the world. What an immensity of good would be done, if cases of persons, choosing rather to suffer than to temporize, were so numerous as to attract the general notice of men! Would not every case of suffering operate as one of the most forcible lessons that could be given, to those who should see it? And how long would that infamous system have to live, which makes a distinction between political expediency and moral right?" p. 198.

This brings me to the subject of persecution and suffering for conscience sake, of which the early history of the Friends in general, and these Memoirs in particular, present so full a series of illustrations. And on this point, I cannot but consider it of much importance, that the sentiments conveyed by Robert Barclay should be here revived, and, though at some length, brought under the notice of my readers. He observes, that the occasion which obtained reputation for Christians of old under persecution, was, their willingness to suffer, being innocent, while by principle they precluded themselves from injuring any; whereas, says he, "there is little reason to pity one, who is but dealt by, according as he would deal with others." Such a doctrine as this last instance involves, would make, (as Barclay proceeds to show,) "all suffering for religion, which of old was the glory of Christians, to be but of pure necessity; whereby, they are not led as lambs to the slaughter, as was the Captain of their salvation, but rather as wolves catched in the snare, who only bite not again, because they are not able, but, could they get force, would be as ready to lead those the same way, that lead them. Where is the faith and

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patience of the saints? For, indeed, it is but a small glory to make a virtue of necessity, and suffer because I cannot help it. Every thief and murderer is a martyr, at that rate; experience hath abundantly proved this in these last centuries."

Having thus cleared his way, this author proceeds to show, that the true ground of persecution is, an unwillingness to suffer; "for," says he, "no man that would persecute another for his conscience, would suffer for his own, if he could avoid it; seeing, his principle obliges him, if he had power, by force to establish that which he judges is the Truth, and so to force others to it." With these preliminary remarks, may be introduced the succeeding important sentiments; and, though written before the time when Friends in Scotland had to endure a large portion of their ill-treatment, they are, nevertheless, equally and very specially applicable to the troubles, which so quickly after came upon them." Therefore I judge it meet, briefly to add something in this place concerning the nature of true Christian sufferings; whereunto a very faithful testimony has been borne by God's witnesses, whom he hath raised up in this age, beyond what has been generally known or practised for these many generations, yea, since the apostasy took place. Yet, it is not my design here, in any wise to derogate from the sufferings of the Protestant martyrs; whom I believe to have walked towards God, according to the dispensation of light in that day appearing; and of whom, many were utter enemies to persecution, as by their testimonies against it might be made appear.

"But the true, faithful, and Christian suffering, is, for men to profess what they are persuaded is right, and so practise and perform their worship towards God, as being their true right so to do; and neither to do more in that, because of outward encouragement from men, nor any whit less, because of the fear of their laws and acts against it. Thus, for a Christian man to vindicate his just liberty, with so much boldness and yet innocency, will in due time, though through blood, purchase peace; as this age has in some measure ex