If we take a view of other customs, into which the Quakers have thought it right to introduce regulations with a view of keeping their members pure and innocent, we learn other lessons of usefulness. Thus, for example, the reader, if he does not choose to adopt their dress, may obtain desirable knowledge upon this subject. He will see that the two great objects of dress are decency and comfort. He will see, though Christianity prescribes neither colour nor shape for the clothing, that it is not indifferent about it. It enjoins simplicity and plainness, because, where men pay an undue attention to the exterior, they are in danger of injuring the dignity of their minds. It discards ornaments from the use of apparel, because these, by puffing up the creature, may be productive of vanity and pride. It forbids all unreasonable changes on the plea of conformity with fashion, because the following of fashion begets a worldly spirit, and because, in proportion as men indulge this spirit, they are found to follow the loose and changeable morality of the world, instead of the strict and steady morality of the Gospel. On the subject of language, though the reader may be unwilling to adopt all the singularities of the Quakers, he may collect a lesson that may be useful to him in life. He may discover the necessity of abstaining from all expressions of flattery, because the use of these may be morally injurious to himself by abridging the independence of his mind, and by promoting superstition; while it may be injurious to others, by occasioning them to think more highly of themselves than they ought, and more degradingly of their fellow-creatures. He may discover also the necessity of adhering to the truth in all expressions, whether in his conversation or in his letters; that there is always a consistency in truth, and an inconsistency in falsehood; that as expressions accord with the essences, qualities, properties and characters of things, they are more or less proper; and that an attempt to adhere to the truth is productive of moral good, while a departure from it may lead into error, independently of its injury as a moral evil. With respect to the address, or the complimentary gestures or ceremonies of the world, if he be not inclined to reject them totally as the Quakers do, he may find that there may be unquestionably evil in them, if they are to be adjudged by the purity of the Christian system. He may perceive, that there may be as much flattery and as great a violation of truth through the medium of the body, as through the medium of the tongue, and that the same mental degradation, or toss of dignified independence of mind, may insensibly follow.