and chiefly, in the constant succession of the little fruits of great principles. If plainness of speech, behaviour, and apparel, is reckoned, as I think it clearly ought to be, among the little fruits of great Christian principles, let it not be disregarded or despised: for its importance is to be estimated not so much by the minuteness of the particulars in which it is manifested, as by the magnitude of the fundamental rules out of which it arises.

II. Plainness of speech, behaviour, and apparel, being thus grounded on great and important principles, and being required, as we apprehend, to complete the circumspect walk of the Christian, is attended with certain practical consequences very influential in promoting our religious welfare. Such a plainness produces a striking distinction, which is, in itself, of real value. Who does not perceive that the young Friend, who submits to such restraints upon his language and personal appearance, is armed with an important defence against the temptations of the world? While he adheres to that simplicity of diction which marks the profession of a strict and spiritual religion, he cannot easily join in the loose ribaldry and obscene conversation of the idle and the dissolute; and, while he maintains in his apparel an entire plainness of appearance, his access will be very difficult to the haunts of folly, fashion, and dissipation. The language and dress which distinguish him will not only have the effect of discouraging others from any attempt to entice him into the vices of the world, but, by remind

ing him, from hour to hour, of the high profession which he is making, will be found to operate as a constant check upon himself, and thus will not fail to prove a useful barrier against those multiplied vanities and vices which abound among men.

III. Such being the practical effect of the peculiar plainness of Friends, I may now remark that, although it is not adopted by them on any principle of mere expediency, it is nevertheless useful and expedient. Nor is this utility confined to the experience of individuals; it extends to the Society at large. Our plair. language, manners, and dress, may be regarded as forming an external bulwark, by which Friends, considered as a religious community, are separated from the world, and, in some degree, defended from its influence. Did we differ from other Christians only in the maintenance of certain speculative views, such a bulwark would, perhaps be little needed. But this is not the true state of the case. The whole religious peculiarity of Friends consists in a series of testimonies, which they believe it to be their duty to bear, in their own conduct, against a variety of particular practices, affecting partly the worship of God, and partly his moral law, which are still prevalent not only among unregenerate men, but among sincere Christians. In thus running counter to many of the common customs, both of mankind at large, and of other Christian societies, and in upholding what we deem to be a higher and purer standard of action, it is plain that we have to tread a path of some difficulty;

and in order to a consistent walk in such a course, while our dependence must ever be chiefly placed on the power of the Lord's Spirit, we, nevertheless, need every outward assistance and defence which can be lawfully derived from our own principles. Such an assistance and such a defence are, undoubtedly, found in our peculiar plainness.

We well know, from experience, that, when any persons amongst us allow themselves to disuse the customary language, deportment, and dress of Friends, the effect very often produced is this that they become negligent of our other Christian testimonies, gradually depart from religious communion with us, and finally, perhaps, connect themselves with societies of less strictness, or merge in the irreligious world. Instances of this description must be familiar to every one who has any intimate acquaintance with the circumstances and history of Friends. Now, there is much reason to believe that the causes which thus operate on individuals would, in the same manner, affect the Society at large; and that, were we to sacrifice these protecting peculiarities, we should not long continue to maintain, in other respects, our true and appropriate place in the church of Christ. Not only would such a sacrifice of our minor scruples naturally introduce a relaxation respecting those major ones which arise out of the same root, but the line of demarcation, by which we are now so provi dentially surrounded, being removed, there would be

little to prevent our becoming completely mixed up with general society. Thus should we be gradually subjected to an influence directly opposed to all our peculiar views; and, with our distinctness and singularity, as a religious body, might probably be lost the high and conspicuous standard which it is now our privilege to uphold, respecting the Christian law of peace, and respecting the complete spirituality of the gospel dispensation.

If, then, our young men and women are aware of the importance and excellency of that standard,—if they have good reason to believe that our religious Society is raised up for the purpose of showing forth certain practical truths, not yet fully embraced by Christians in general,-let them not venture to break down that "hedge round about us," which not only affords a useful protection to themselves, but appears to be graciously provided by our heavenly Father, for the purpose of preserving us in our right place, and of facilitating the performance of our own duties, in his church universal. Nor will those distinguishing habits, which are thus useful in promoting our peculiar views, produce the slightest interruption in our harmony and unity with the serious members of other Christian communities. Experience amply proves the contrary to be the fact. The religious and consistent Friend is at peace with all the world, and is capable of a free communion of spirit with many who have little or no part in some of his sentiments. The more faithful we are in filling up that place in

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the body which has been assigned to us by the Great Head of the church, the greater will be our capacity for a true brotherhood with all those persons who are building on the same foundation-with all who love, serve, and follow, the Lord Jesus Christ.

ADDENDUM TO CHAPTER XII.

A. D. 1834.

ON PLAINNESS.

During the ten years which have elapsed since the foregoing chapter was written, I have been furnished with abundant evidence, that the subject to which it relates, is truly fraught with practical importance.

Many young people, whose situations expose them to a variety of dangers, have frankly confessed to me, that they find their plain dress and language a salutary defence against many temptations. Being known by their attire to be Quakers, and being accustomed to the faithful use of the plain language to all men, they find a bar between themselves and the vanities and vices of the world, over which they cannot easily pass; and they are wise enough not to disdain so