been, it has not been
found large enough to prove a corrective of this spirit in the opinion
of the world. Indeed, it matters not how large a charitable donation may
seem, if we view it either as a check upon this spirit, or as an act of
merit, but how large it is, when compared with the bulk of the savings
that are left. A hundred pounds, given away annually in benevolence, may
appear something, and may sound handsomely in the ears of the public.
But if this sum be taken from the savings of two thousand, it will be
little less than a reproach to the donor as a Christian. In short, no
other way than the estimation of the gift by the surplus-saving will do
in the case in question. But this would certainly be effectual to the
end proposed. It would entirely keep down the money-getting spirit. It
would also do away the imputation of it in the public mind. For it is
impossible in this case, that the word Quakerism should not become
synonimous with charity, as it ought to be, if Quakerism be a more than
ordinary profession of the Christian religion.

Now these methods are not chimerical, but practicable. There can be no
reasonable objection against them, because they allow of the acquisition
of a decent and moderate competency. The only one that can be started
will be, that Quakers may injure the temporal interests of their
children, or that they cannot, upon this plan, leave them independent at
their deaths ...

That independence for children is the general aim of the world, I know
well. But I know also, in reply to this objection, that Christianity has
no such word as independence in her book. For of what do people wish to
make their children independent? Certainly not of Providence, for that
would be insanity indeed. Of the poor then shall I say? That is
impossible, for how could they get their daily bread? Of the rich, then,
like themselves? That would be folly, for where would they form their
friendships or their connubial connections, in which they must place a
portion of the happiness of their lives? Do they wish then to make them
independent of society at large, so as not to do it good? That is
against all religion. In short it is impossible, while we exist in this
life, to be independent one of another. We are bound by Christianity in
one great chain, every link of which is to support the next; or the band
is broken. But if they mean by independence such a moneyed situation as
shall place their children out of the