With respect to the second of the immediate and original causes, which is to be found in tithes, I may observe that it is, as for as I can collect, but a small and an inferior one, few being disowned on this account, and still fewer now than formerly.  It would be desirable, however, few as these instances may be, to prevent them.  But I fear that no remedy can be pointed out, in which the Quakers would acquiesce, except it could be shewn, that a distinction might be made between the payment of ecclesiastical and lay-tithes, which would not interfere with the great tenets of the society on this subject.

A third cause of disownment, but this belongs to the original and remote, was shewn to be the pursuit of trade, connected as it is with the peculiar habits of the society and a residence in the towns.  I may propose as remedies for this, first, that parents should be careful to exhibit a good example to their children.  Secondly, as I have before observed, that they should prescribe to themselves moderation in the acquisition of wealth, either by relinquishing trade at a given time, or by dealing out the profits of it more liberally than common in the way of benevolence, so that their children, in each case, may never have the misfortune of the prospect of a large moneyed independence before their eyes.  Or lastly, that they should give them a better education than they do at present, on which subject, according to the prescribed order of things, I am now to speak.

A fourth cause then, but this belongs also to the original and remote, was shewn to exist in education.  And education, as it was promotive of the diminution of the society, was of two kinds.

With respect to that part of it which is alien, the remedy is easy.  There has been great difficulty in procuring proper schoolmasters, I mean such as have been Quakers.  Two reasons may be given for this.  The first is, that the society having been backward in affording due encouragement to learning, few of any great literary acquisitions have been brought up in it.  The second is, that persons have found, that they could make much less of their time in such a line of employment than in the way of trade.  But surely the Quakers, as a body in comfortable and independent circumstances, might easily remedy the evil.  Does not a man, who devotes his time to the instruction of youth, deserve to be made as comfortable as the man who sells silver utensils, or bracelets, or ear-rings, or other articles of trade?  Is there any comparison between the moral usefulness of these?  Is there any profession more useful than that which forms the youthful mind? or rather, is it not the most important profession in the state?[52]

[Footnote 52:  It is but justice to the Quakers to observe, that they are taking more pains than formerly in the promotion of this object.  I am told that there are more private seminaries now kept by Quakers for the education of the youth of their own society, than even before the institution of Ackworth school.]