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 be, if at a great distance from home, and if quite out of the eye and observation of persons of the same religious 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 the fashions of the world.  These two principles, 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.