In answer to this enquiry I must say, as I have observed before, that Quakers in trade, having as good abilities, and as much diligence and integrity as others, will succeed as well as others in it, but that, having less sources of outgoings, their savings will be generally greater.  Hence they will have before their eyes the sight of a greater accumulation of wealth.  But in proportion as such accumulation of substance is beheld, the love of it increases.  Now while this love increases, or while their hearts are unduly fixed on the mammon of the world, they allow many little inconsistencies in their children to escape their reproof.  But, besides this, as the religion and the love of the mammon of the world are at variance, they have a less spiritual discernment than before.  Hence they do not see the same irregularities in the same light.  From this omission to check these irregularities on the one hand, and from this decay of their spiritual vision on the other, their children have greater liberties allowed them than others in the same society.  But as these experience this indulgence, or as these admit the customs and fashions of the world, they grow more fond of them.  Now, as they live in towns, the spark that is excited is soon fanned into a flame.  Fashions and fashionable things, which they cannot but see daily before their eyes, begin to get the dominion.  When they are visited by wholesome advisers, they dislike the interference.  They know they shall be rich.  They begin to think the discipline of the society a cruel restraint.  They begin to dislike the society itself, and, committing irregularities, they are sometimes in consequence disowned.  But, if they should escape disownment themselves, they entail it generally upon their children.  These are brought up in a still looser manner than themselves.  The same process goes on with these as with their parents, but in a still higher degree, till a conduct utterly inconsistent with the principles of the society occasions them to be separated from it.  Thus in the same manner, as war, according to the old saying, begets poverty, and poverty peace, so the pursuit of trade, with the peculiar habits of the society, leads to riches, riches to fashion and licentiousness, and fashion and licentiousness to disownment, so that many Quakers educate their children as if there were to be no Quakers in the second generation from themselves.  And thus, though, strictly speaking, irregularities are the immediate occasion of these disownments, they are ultimately to be attributed to the original and remote cause as now described.[50]

[Footnote 50:  I hope I shall not be understood as involving the rich in a promiscuous censure.  I know as amiable examples among these and among their children, as among others of the society.  But we must naturally expect more deviations among the rich, number for number, than among others.]