essential ingredients of happiness: in tranquillity of mind, in consequence of which we pass through the troubles of life in the most placid manner; and in a moderate pecuniary independence, in consequence of which we know none of the wants and hardships, but enjoy the reasonable comforts, of existence. With respect to tranquillity of mind, we have shown this to be habitual with the Quakers. It arises from their domestic enjoyments, from seldom placing their pleasures or their fortunes in the power of others, from freedom from the ambition and envyings of the world, from the regulation of the temper, from avoiding quarrels and lawsuits, and from other causes. And with respect to a moderate pecuniary independence, we have shown not only that this is the ge neral portion of the Society, but that it is the very nature of their habits to acquire it. Now these essential ingredients of happiness, or these temporal advantages, do not belong to the present members only. They have always belonged to members, and they will be perpetuated as an inheritance to their chil dren, as long as Quakerism lasts. By this Ì mean to say, that, if any Quakers now living could be sure that their descendants would keep to the wholesome regulations of the Society for ten generations to come, they might have the comfort of believing that tranquillity of mind would accompany them, as an effect of the laws and constitution belonging to it, and that at any rate an easy pecuniary situation in life would be preserved to them. For, if it be no difficult thing, with the natural habits of the Society, to acquire an independence, it is much easier to preserve that which has been left to them. But will they, who have had it in contemplation to leave the Society, be able to say this for their children, when they adopt the world for their home? What certainty is there that these will experience tranquillity, unless they are seen, quite as far as manhood, in the habits of religion? Will the cares of the world, its ambition, its thirst after honours, and its unbridled affections and passions, give them no uneasiness? And can the fortunes transmitted to them, subject as they will be to its destructive fashions and pleasures, be ensured to them for even half of their times? How VOL. III. 2 D How many have we seen, who have been in the prime of health in the day-time, who have fallen before night in the duel! And how many have we seen in a state of affluence at night, who have been ruined by gaming in the morning! But it is possible, that they, who may have had thoughts of leaving the Society, may picture to themselves another advantage, which I have not yet mentioned. It is possible that there may be yet one, which they may distinguish by such a name. They may possibly think it to be a gain to get rid of the restraint of the discipline of the Society, and to enjoy the freedom of the world. That the discipline is a restraint I do not deny. But it must never be forgotten, that its object is moral good, and its effect the preservation of a moral character. But come, you, who complain of this heavy burthen imposed upon you, let us converse together for a moment, and let us see, if, when you relinquish it, you do not impose úpon yourself a worse. Are you sure that, when you get rid of this discipline, you will not come come under the discipline of Fashion? And who is Fashion? Is she not of all mistresses the most imperious, and unreasonable, and cruel? You may be pleased with her for a while, but you will eventually feel her chains. With her iron whip, brandished over your head, she will issue out her commands, and you must obey them. She will drive you without mercy through all her corruptive customs, and through all her chameleon changes, and this against your judgment and against your will. Do you keep an equipage? You must alter the very shape of your carriage, if she prescribes it. Is the livery of your postillion plain? You must make it of as many colours as she dictates. If you yourself wear corbeau or raven-colour today, you must change it, if she orders you, to that of puce or the flea tomorrow. But it is not only in your equipage and dress that she will put you under her control. She will make you obedient to her in address and manners. your She will force upon you rules for your intercourse with others. She will point out to you her amusements, follow them. She will place and make you you under her cruel laws of honour, from which if you swerve, she will disown you. Now I beseech you tell me, which you think you would prefer, the discipline of the goddess Fashion, or that of the good old mistress which you may have wished to leave? The one kindly points out to you, and invites and warns you to avoid, every dangerous precipice, that may be before you. The other is often not satisfied but with your destruction. She will force you, for a single word attered in a thoughtless moment, to run the hazard of your life, or to lose what she calls your character. The one, by preserving you in innocence, preserves you happy. The greater your obedience to her, the greater is your freedom; and it is the best species of freedom, because it is freedom from the pollutions of the world. The other awakens your conscience, and calls out its stings. The more obedient you are to her, the greater is your slavery; and it is the worst species of slavery, because it is often slavery to vice. In consequence of the freedom, which the one bestows upon you, you are made capable of enjoying nature, and its various beauties, |