_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, 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. Their opinions also upon the supposed dignity of situations in life contribute towards the promotion of this independence of their minds.