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, while this is confined to the heart.  It renders the system of the moral education of the Quakers 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 on 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 before the idol mammon, like any other ordinary person, how can the world give him any pretension but to an ordinary religion?

My object in the present consideration of the subject, will be to shew the Quakers in general, and those in particular who may need it, some practical 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 custom of the society, the Quakers might bid their hearts rise in defiance against the corruptions of money, and their reputation against the clamours of the world.