Let us see next, what would be the greater temporal advantages, which they would obtain. These may be summed up in two 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 it.
With respect to tranquillity of mind, we have shown this to be constitutional 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 shewn not only that this is the general portion of the society, but that it is in 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 Quakers only. They have always belonged to Quakers; and they will be perpetuated as an inheritance to their children, as long as Quakerism lasts. By this I 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 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 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 insured to them for even half of their times? How many have we seen, who have been in the prime of health in the morning, 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 burden imposed upon you, and let us converse together for a moment, and let us see, if, when you relinquish it, you do not impose upon yourself a worse. Are you sure that, when you get rid of this discipline, you will not 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 postilion plain? You must make it of as many colours as she dictates. If you yourself wear corbeau or raven colour to-day, you must change it, if she orders you, to that of puce, or the flea, to-morrow. But it is not only, in your equipage and your dress, that she will put you under her control. She will make you obedient to her in your address and manners. She will force upon you rules for your intercourse with others. She will point out to you her amusements, and make you follow them. She will place you under her cruel laws of honour, from which she will disown you, if you swerve. 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 not satisfied, but with your destruction. She will force you, for a single word, uttered 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, and by the contemplation of these, of partaking of an endless feast. In consequence of the freedom which the one bestows upon you, you are made capable of enjoying nature, and its various beauties, and, by the contemplation, of these, of partaking of an endless feast. In consequence of the slavery to which the other reduces you, you are cramped as to such enjoyments. By accustoming you to be pleased with ridiculous and corruptive objects, and silly and corruptive changes, she confines your relish to worthless things. She palsies your vision, and she corrupts your taste. You see nature before you, and you can take no pleasure in it. Thus she unfits you for the most rational of the enjoyments of the world, in which you are designed to live.
CHAP. VIII.
Conclusory remarks, as they relate to those who compose the world at large—Advantages, which these may derive from the contents of this work—from a view of many of the customs—and of the principles explained in it—from seeing practically the influence of these customs and principles in the production of character and happiness—and from seeing the manner of their operation, or how they produce the effects described.
I shall now endeavour to make my conclusory remarks useful as they may relate to those who may be called the world.
To state the object, which I have in view, I shall observe at once, that men are divided in opinion as to the lawfulness, or expediency, or wholesomeness of many of the customs, fashions, and accomplishments of the world. We find some encouraging in their families, and this without any hesitation, and to an almost unlimited extent, those which many, on account of religious considerations, have expelled. We find others again endeavouring to steer a course between the opinions and practice of these. The same diversity of sentiment prevails also with respect to principles. The virtuous or moral are adopted by some. The political by others. That the political often obtain both in education and in subsequent life, there is no question. Thus, for example, a young man is thought by some to be more likely to make his way in the world with the address which fashionable accomplishments may give him, even if he be a little dissipated, than one of strict virtue with unpolished manners. Thus again in actions and transactions, policy is often preferred to express and open declarations of the truth. Others again are of opinion, that the general basis of principle should be virtue, but that a latitude may be, allowed for a seasonable policy. Thus an education is going on under Christian parents, as if Christianity had objects in view, which were totally opposite to each other.
It is in this point of view chiefly, that I can hope to be useful in this conclusory part of my work. We have seen in the course of it both customs and principles laid open and explained. We have seen the tendencies and bearings of these. We have seen them probed, and examined by a moral standard. We have seen their influence on character and happiness. We have seen the manner in which they act, or how these effects are produced. A revision therefore of these cannot but be useful, but more particularly to parents, as it may enable some of these, in conjunction with the knowledge they possess, to form probably a more correct system than they may have had it in contemplation to adopt, for the education of their youth.
The first advantage then, which those who compose the world at large may derive from the contents of this work, will be from a review of some of the customs which have been censured in it.