But let us look for a moment at their outgoings.  They neither spend nor lose their money at cards, or at horse-races, or by any other species of gaming.  They do not waste their substance either in drinking at taverns or at home.  Not having, in general, an enlarged education, or a taste for literature, they have no expensive libraries.  They buy no costly paintings.  They neither powder their hair, nor dress in a splendid manner.  They use no extravagant furniture.  They keep no packs of hounds for their diversion.  They are never seen at the theatres.  They have neither routes, balls, nor music meetings.  They have neither expensive liveries nor equipages.  Hence it must follow, that their outgoings, as far as their living is concerned, cannot in general be as great as those of others in a similar condition of life.  But if their inlets are greater than their outlets of money, when compared with those of other persons, a greater overplus of money beyond the expences of living, will be the constant result, or there will be a greater increasing accumulation of money, upon the whole, than falls within the possession of others.  Now a question arises here, founded on a knowledge of the infirmity of our nature.  Are men likely, in general, constituted as they are, to see the golden idol constantly rising in dimensions before them, and to refrain front worshipping it, or, are they likely to see it without a corruption of their moral vision?  It is observed[40] by one of the scriptural writers, “A merchant shall hardly keep himself from doing wrong, and a huckster shall not be free from sin.”  And where is it, that this old saying, except the mind be strongly fortified by religion, will not be found equally true in the present, as in former times?  The truth is, that the old maxim, Creseit amor nummi quantum ipsa pecunia creseit, is a just one.  That is, it is true, “that the coming in of money in an undue proportion begets the love of it”, that the love of money again leads to the getting of more; that the getting of more again generally increases the former love.  And hence a round is kept up of circumstances and feelings, till a money-getting spirit creeps into the character of him, who is placed in a situation so unfortunate for the purity of his heart.

[Footnote 40:  Ecclesiasticus xxvi. 29.]

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