ch occasions, then he does as many others do, that is,
he submits to the less inconvenience, and then he ceases to be a Quaker.
But while he continues to bear his testimony, it is a proof that he
makes expediency give way to what he imagines to be right. The bearing
therefore of testimony, where it is conscientiously done, is the parent,
as it is also the bulwark and guardian of reasoning upon principle. It
throws out a memento whenever it is practised, and habituates the
subject of it to reason in this manner. But this trait is nourished and
supported again by other causes, and first by the influence, which the
peculiar customs of the Quakers must occasionally have upon their minds.
A Quaker cannot go out of doors, but he is reminded of his own
singularity, or of his difference in a variety of respects from his
fellow-citizens. Now every custom, in which he is singular, whether it
be that of dress or of language, or of address, or any other, is
founded, in his own mind, on moral principle, and in direct opposition
to popular opinion and applause. He is therefore perpetually reminded,
in almost all his daily habits, of the two opposite systems of
reasoning, and is perpetually called upon as it were to refer to the
principles, which originally made the difference between him and another
citizen of the world.

Neither has the discipline of the Quakers a less tendency to the
production of the trait in question. For the business, which is
transacted in the monthly and quarterly and yearly meetings, is
transacted under the deliberations of grave and serious men, who
consider themselves as frequently under the divine influence, or as
spiritually guided on such occasions. In such assemblies it would be
thought strange if any sentiment were uttered, which savoured of
expediency in opposition to moral right. The youth therefore, who are
present, see no other determination of any question than by a religious
standard. Hence these meetings operate as schools, in which they are
habituated to reason upon principle, and to the exclusion of all worldly
considerations, which may suggest themselves in the discussion of any
point.

CHAP. VII.

_A fifth trait is, that they have an extraordinary independence of
mind--This probable, because the result of the farmer trait--because
likely to be produced by their discipline--by their peculiar custom--and
by their opinions on the supposed dignity of situations in life--because
again,