CHAPTER VII.

A fifth trait is, that they have an extraordinary independence of mind-this probable, because it must be the result of the former trait-because likely to be produced by their discipline—by their peculiar customs--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 Society, and which is nearly allied to the former, is that of Independence of Mind.

This feature 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

instruments in the hands 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 Society; 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 is 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 him 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.

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 other standard than that, by which they estimate themselves. They neither take 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.

They value no man, in the first place, on account of his earthly title. They pay respect to magistrates, and to all the nobility of the land, in their capacity of legislators, whom the chief magistrate has appointed; but they believe that the mere letters in a schedule of parchment can give no more intrinsic

trinsic worth to a person than they possess themselves; and they think with Juvenal, that "the only true nobility is virtue."Hence titles, in the glare of which some people lose the dignity of their vision, have no magical effect upon Quakers.

They value no man, again, on account of the antiquity of his family-exploits. They believe that there are people now living in low and obscure situations, whose ancestors performed in the childhood of history, when it was ignorant and incapable of perpetuating traditions, as great feats as those, which in its greater maturity it has recorded. And as far as these exploits of antiquity may be such as were performed in wars, they would not be valued by them as ornaments to men, of whose worth they can only judge by their virtuous or their Christian character.

They value no man, again, on account of the antiquity of his ancestors. Believing Revelation to contain the best account of the rise of man, they consider all families as equally old in their origin, because they be lieve them to have sprung from the same two parents, as their common source.

But this independence of mind, which is

said to belong to the members of this Society, may be fostered, again, by other circumstances, some of which are peculiar to themselves.

Many men allow the independence of their minds to be broken by an acceptance of the honours offered to them by the Governments under which they live; but no Quaker could accept of the honours of the world.

Others allow the independence of their minds to be invaded by the acceptance of places and pensions from the same quarter. But Quakers, generally speaking, are in a situation too independent, in consequence of their industry, to need any support of this kind; and none of them could accept it on the terms, on which it is usually given.

Others, again, suffer their opinions to be fettered by the authority of Ecclesiastical dominion; but the Quakers have broken all such chains. They depend upon no minister of the Gospel for their religion, nor do they consider the priesthood as a distinct order of men.

Others, again, come under the dominion. of fashion and of popular opinion, so that they dare only do that which they see others

do,