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,