; prevail. I own I fear that precepts, though there may be a general moral bias, will not always be found successful against those, which are considered to be the most powerful of the temptations, to which our nature is exposed. I own, when I consider that the Quakers, in consequence of their commercial and frugal habits, have greater pecuniary accumulations before their eyes than others in a similar condition of life when I consider how few are able to bear these accumulations without moral injury to themselves; and that even the early Christians began to relax in their character when they began to be prosperous; I am of opinion that there is some foundation for the existence of such a spirit, though not to the extent insisted on by the world; or that there is in the Society, notwithstanding the many bright and amiable exceptions that are to be found in it, a greater eagerness after wealth than is consistent with its religious profession. And to this opinion I am inclined from another consideration, which cannot be overlooked in the present case. The Book of Extracts itself acknowledges the existence of such a spirit; for it characterizes it under the name of " hastening to be rich," and it calls it "a growing evil.” But when I say that I so far accede to the opinion of the world, as to allow that the money-getting spirit may be fixed upon a part of the Society, I feel that I ought to make a proper distinction concerning it. I must observe, that the money-getting spirit, wherever it may be chargeable upon its members, seldom belongs to that species, which is called avarice. It is by no means incongruous to suppose, that there may be in the same person an unreasonable love of money, and yet a show of benevolence. The moneygetting spirit will have a different effect, as it operates upon different persons. Upon those, who have been brought up in an ignorant and unfeeling manner, it will operate to make them hoard their substance, and to keep it exclusively to themselves. But it will not always hinder those, who have been humanely educated, though it may lead them to unreasonable accumulations, from dispensing a portion of their gains. In the first instance it is highly criminal, because it keeps the whole of its talent in a napkin. In the second, though less less criminal, it is greatly to be deplored, but more particularly in a Quaker, who, making a higher profession of Christianity than many others, ought to give to the world the example of a purer mind. SECTION II. Further observations on the subject of the former trait-practicable methods suggested for its extirpation-these methods not destructive, but promotive, of the temporal interests of the members of this Society-and consistent with the religion they profess. As the Quakers appear to me, in consequence of their commercial and frugal habits, to be in danger of contracting a moneygetting spirit, and as this spirit is, as I con-ceive, the worst feature that can exist in their character, I shall allot a few pages to the further consideration of the subject, with a view to the prevention of such an evil. That it is the worst feature that can exist in the character of the Society, I repeat. It is worse than a want of knowledge, or than superstition, because these relate to the understanding, derstanding, while this is confined to the heart. It renders the system of the moral education of the Society almost nugatory. For, what is the use of keeping the mind in a state of spiritual purity by means of prohibitions, or by attempting to shut it out from the knowledge of corruptive amusements, if it be afterwards to be rendered impure by the love of money? It occasions them, again, to bear their testimony as it were against their own religion. For a Quaker is not in the situation of an ordinary person. He looks upon himself as a highly professing Christian; as one who is not to conform to the fashions of the world; as one who is to lead a life of self-denial; as one who is to go forward in virtue, his belief being that of a possibility of perfection even in the present life. He considers himself, too, as a representative of the early Christians, and holds himself ready to follow them, by the bearing of his testimony, into suffering, and even unto death. But what Christian can harbour a money-getting spirit, or be concerned in an extensive accumulation of wealth? If a Quaker therefore should go into the common road, and fall down be fore fore the idol Mammon like any other ordi nary person, how can the world give him pretension but to an ordinary religion? any My object in the present consideration of the subject will be to show the Quakers in general, and those in particular who may need it, some practicable cure for this evil, and to convince them that the mode of effecting it will not be detrimental to the temporal interests of their families, but promotive of their spiritual, and consistent with the religion they profess. The first method, which I would recommend to those, who are in trade, and who know their own habits of life and the extent of their families, would be to fix upon a certain sum, which they may think sufficient for a future decent and moderate competency, and to leave off business as soon as this should be obtained. Such a step would be useful. It would be making room for others to live as well as themselves. It would be honourable, for it would be generous. And it would operate as a certain preventive of the money-getting spirit, as well as of the imputation of it. For if such a retreat from trade were laid down, and known as a general |