SECT. II.

Other alterations in the language of the Quakersthey address one another by the title of friends-ana others by the title of friends and neigbours, or by their common names-the use of sir and madam abolished -also of master or mister—and of humble servant-also of titles of honor-reasons of this abolition-example of Jesus Christ.

ANOTHER alteration, that took place in the lan

guage of the Quakers, was the expunging of all expressions from their vocabulary, which were either superfluous, or of the same flattering tendency as the former.

In addressing one another, either personally or by letter, they made use of the word friend, to signify the bond of their own union, and the character, which man, under the christian dispensation, was bound to exhibit in his dealings with his fellow-man. They addressed each other also, and spoke of each other, by their real names. If a man's name was John, they called him John; they talked to him as John, and added only his sir-name to distinguish him from others.

In their intercourse with the world they adopted the same mode of speech: for they addressed individuals either by their plain names, or they made use of the appellations of friends or neighbours.

They rejected the words sır or madam, as then in use. This they did, because they considered them like the word you, as remnants of ancient flattery, derived from the papal and anti-christian ages; and because these words still continued to be considered as titles of flattery, that puffed up people in their own times. Howell, who was before quoted on the pronoun thou, is usually quoted by the Quakers on this occasion also. He states in his history, that "sir and madam were originally names given to none, but the king, his brother, and their wives, both in France and England. Yet now the ploughman in France is called sir and his wife madam; and men of ordinary trades in England sir, and their wives dame, which is the legal title of a lady, and is the same as madam in French. So prevalent hath pride and flattery been in all ages, the one to give, and the other to receive respect."

The Quakers banished also the word master, or mister as it is now pronounced, from their language, either when they spoke concerning any one, or addressed any one by letter. To have used the word master to a person, who was no master over them, would have been, they considered, to have indicated

a needless servility, and to have given a false picture of their own situation, as well as of those addressed.

It

Upon the same or similar principles they hesitated to subscribe themselves as the humble or obedient servants of any one, as is now usual, at the bottom of their letters. "Horrid apostacy, says Barclay, for it is notorious that the use of these compliments im- . plies not any design of service." This expression in particular they reprobated for another reason. was one of those, which had followed the last degree of impious services and expressions, which had poured in after the statues of the emperors had been worshipped, after the titles of eternity and divinity had been ushered in, and after thou had been exchanged for you, and it had taken a certain station, and flourished among these. these. Good christ ans, however, had endeavoured to keep themselves clear of such inconsistencies Casaubon has preserved a letter of Paulinus, Bishop of Nola, in which he rebukes Sulpicius Severus for having subscribed himself "his humble servant." A part of the letter runs thus. (n) "Take heed

(n) Paulinus flourished in the year 460. He is reported by Paulus Diacenus to have been an exemplary christian. Among other acts he is stated to have expended all his revenues in the redemption of christian captives; and, at last, when he had nothing left in his purse, to have pawned his own person in favour of a widow s son. The barbarians, says the same author, struck with this act of unparralleled devotion to the cause of the unfortunate, released him, and many prisoners with him without ransom.

hereafter, how thou, being from a seryant called unto liberty, dost subscribe thyself servant to one, who is thy brother and fellow servant: for it is a sinful flattery, not a testament of humility, to pay those honours to a man and to a sinner, which are due to the one Lord, one Master, and one God.”

The Quakers also banished from the use of their society all those modes of expression, which were considered as marks or designations of honour among

men.

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Hence, in addressing any peer of the realm, they never used the common formula of "my lord," for though the peer in question might justly be the lord over many possessions, and tenants, and servants, yet he was no lord over their heritages or persons. Neither did they ever use the terms excellency, or grace, or honour, upon similar occasions. They considered that the bestowing of these titles might bring them under the necessity of uttering what might be occasionally false. "For the persons, says Barclay, obtaining these titles, either by election or hereditarily, may frequently be found to have nothing really in them deserving them, or answering to them, as some, to whom it is said " your excellency may have nothing of excellency in them, and he, who is called your grace, may be an enemy to grace, and he, who is called your honour, may be base and ignoble.” They considered also, that they might be setting up

the creature, by giving him the titles of the creator, so that he might think more highly of himself than he ought, and more degradingly than he ought, of the rest of the human race."

But, independently of these moral considerations, they rejected these titles, because they believed, that Jesus Christ had set them an example by his own declarations and conduct on a certain occasion. When a person addressed him by the name of good master, he was rebuked as having done an impros per thing. (0) Why, says our Saviour, callest thou mé good? There is none good but one, that is God." This censure they believe to have been passed upon him, because Jesus Christ knew, that when he addressed him by this title, he addressed him, not in his divine nature or capacity, but only

as a man.

But Jesus Christ not only refused to receive such titles of distinction himself in his human nature, but on another occasion exhorted his followers to shun them also. They were not to be like the Scribes and Pharisees, who wished for high and eminent distinctions, that is, to be called Rabbi Rabbi of men ; but says he, "be (p) ye not called Rabbi, for one

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(0) Matt, xix. 17. (p) Matt. xxiii. §.