terrupted succession of such changes would bring the minds of their youth under the most imperious despotisms, the despotism of fashion; in consequence of which they would cleave to the morality of the world instead of the morality of the gospel.

And fourthly, because in proportion as young persons deviate from the plainness and simplicity of the apparel as worn by the society, they approach in appearance to the world; they mix with it, and imbibe its spirit and admit its customs, and come into a situation which subjects them to be disowned. And this is so generally true, that of those persons, whom the society has been obliged to disown, the commencement of a long progress in irregularity may often be traced to a deviation from the simplicity of their dress. And here it may be observed, that an effect has been produced by this care concerning dress, so beneficial to the moral interests of the society, that they have found in it a new reason for new vigilance on this subject. The effect produced is a general similarity of outward appearance, in all the members, though there is a difference both in the form and colour of their clothing; and this general appearance is such, as to make a Quaker still known to the world. The dress therefore of the Quakers, by distinguishing the members of the society, and making them known as such to the world, makes the

world overseers as it were of their moral conduct. And that it operates in this way, or that it becomes a partial check in favour of morality, there can be no question. For a Quaker could not be seen either at public races, or at cock fightings, or at assemblies, or in public houses, but the fact would be noticed as singular, and probably soon known among his friends. His clothes would betray him.

Neither could he,

and if quite out of

if at a great distance from home, the eye and observation of persons of the same religi

ous persuasion, do what many others do. For a Quaker knows, that many of the customs of the society are known to the world at large, and that a certain conduct is expected from a person in a Quakers habit. The fear therefore of being detected, and at any rate of bringing infamy on his cloth, if I may use the expression, would operate so as to keep him out of many of the vicious customs of the world.

From hence it will be obvious that there cannot be any solid foundation for the charge, which has been made against the Quakers on the subject of dress. They are found in their present dress, not on the principle of an attachment to any particular form, or because any one form is more sacred than another, but on the principle, that an unreasonable deviation from any simple and useful clothing is.both censurable and hurtful, if made in conformity with

1

These two principles,'

the fashions of the world. though they may produce, if acted upon, a similar outward appearance in persons, are yet widely distinct as to their foundation, from one another. The former is the principle of idolatry. The latter that of religion. If therefore there are persons in the society, who adopt the former, they will come within the reach of the charge described. But the latter only can be adopted by true Quakers.

CHAP. II.

Quakers are in the use of plain furniture--this usage founded on principles, similar to those on dress-this usage general-Quakers have seldom paintings, prints, or portraits in their houses, as articles of furniture-reasons for their disuse of such articles.

As the Quakers are found in the use of garments, differing from those of others in their shape and fashi

and in the graveness of their colour, and in the general plainness of their appearance, so they are found in the use of plain and frugal furniture in their houses.

The custom of using plain furniture has not arisen from the circumstance, that any particular persons in the society, estimable for their lives and characters, have set the example in their families, but from the principles of the Quaker-constitution itself. It has arisen from principles similar to those, which dictated the continuance of the ancient Quaker-dress. The choice of furniture, like the choice of clothes, is left to be adjudged by the rules of decency and usefulness, but never by the suggestions of shew. The adop

tion of taste, instead of utility, in this case, would be considered as a conscious conformity with the fashi- ́ ons of the world. Splendid furniture also would be considered as pernicious as splendid clothes. It would be classed with external ornaments, and would be reckoned equally productive of pride, with these. The custom therefore of plainness in the articles of domestic use is pressed upon all Quakers: and that the subject may not be forgotten, it is incorporated in their religious discipline; in consequence of which, it is held forth to their notice, in a public manner, in all the monthly and quarterly meetings of the kingdom, and in all the preparative meetings, at least once in the year.

It may be admitted as a truth, that the society prac tise, with few exceptions, what is considered to be the proper usage on such occasions. The poor, we know, cannot use any but homely furniture. The middle classes are universally in such habits. As to the rich, there is a difference in the practice of these. Some, and indeed many of them, use as plain and frugal furniture, as those in moderate circumstances. Others again step beyond the practice of the middle classes, and buy what is more costly, not with a view of shew, so much as to accommodate their furniture to the size and goodness of their houses. In the houses of others again, who have more than ordinary