they are not vulnerable by the seduction of governments--or by
the dominion of the church--or by the power of fashion and of the
opinion of the world._

The next trait, conspicuous in the character of the Quakers, and which
is nearly allied to the former, is that of independence of mind.

This trait is of long standing, having been coeval with the society
itself. It was observed by Cromwell, that "he could neither win the
Quakers by money, nor by honours, nor by places, as he could other
people." A similar opinion is entertained of them at the present day.
For of all people it is generally supposed that they are the least
easily worked upon, or the least liable to be made tools or instruments
in the bands of others. Who, for example, could say, on any
electioneering occasion, whatever his riches might be, that he could
command their votes?

There will be no difficulty in believing this to be a real feature in
the character of the Quakers. For when men are accustomed to refer
matters to their reason, and to reason upon principle, they will always
have an independence of mind, from a belief that they are right. And
wherever it be a maxim with them not to do evil that good may come, they
will have a similar independence from a consciousness, that they have
never put themselves into the power of the world. Hence this
independence of mind must be a result of the trait explained in the
former chapter.

But in looking into the constitution of the Quakers, we shall find it
full of materials for the production of this noble trait.

Their discipline has an immediate tendency to produce it. For in no
community does a man feel himself so independent as a man. A Quaker is
called upon in his own society to the discharge of important offices. He
sits as a representative, a legislator, and a judge. In looking round
him, he finds all equal in privileges, but none superior, to himself.

Their peculiar customs have the same tendency, for they teach them to
value others, who are not of the society, by no higher standard than
that by which they estimate themselves. They neither pull off their
hats, nor bow, nor scrape. In their speech they abstain from the use of
flattering words and of titles. In their letters, they never subscribe
themselves the humble servants of any one. They never use, in short, any
action or signature, which, serving as a mark of elevation to others,
has any influence towards the degradation of themselves.