These then are the acting and the counteracting circumstances on both sides. Which of the two are likely to be predominant, we must conjecture. When men have become full grown Quakers, the latter will lose their power. But where they have not (and it is to be presumed that there are many in the society who have not reached this stature, and many again who bear only the name of their profession) they will frequently 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 begun to be prosperous, I am of opinion, that there is some foundation far the existence of such a spirit, though not to the extent, as 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, 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 characterises it under the name of "hastening to be rich," and it calls it "a growing evil." But when I say that I so for 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 Quakers, 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 shew of benevolence. The money-getting 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 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. SECT. II.