is your master, even Christ, and all ye are brethren;" and he makes the desire which he discovered in the Jews, of seeking after worldly instead of heavenly honours, to be one cause of their infidelity towards Christ, (q) for that such could not believe, as received honour from one another, and sought not the honour, which cometh from God only; that is, that those persons, who courted earthly honours, could not have that humility of mind, that spirit that was to be of no reputation in the world, which was essential to those, who wished to become the followers of Christ.

These considerations, both those of a moral nature, and those of the example of Jesus Christ, weighed so much with the early Quakers, that they made no exceptions even in favour of those of royal dignity, or of the rulers of their own land. George Fox wrote several letters to great men. He wrote twice to the king of Poland, three or four times to Oliyer Cromwell, and several times to Charles the second; but he addressed them in no other manner than by their plain names, or by simple titles, expressive of their situations as rulers or kings. (r)

(q) John. v. 44.

(r) The Quakers never refuse the legal titles in the superscription or direction of their letters. They would direct to the king, as king : to a peer according to his rank, either as a duke, marquis, earl, viscount, or baron: to a clergyman, not as reverend, but as clerk.

These several alterations, which took place in the language of the early Quakers, were adopted by their several successors, and are in force in the society at the present day.

SECT. III.

Other alterations in the language-the names of the days and months altered-reasons for this changethe word saint disused-various new phrases introduced.

ANOTHER alteration, which took place in the

language of the Quakers was the disuse of the common names of the days of the week, and of those of the months of the year:

The names of the days were considered to be of heathen origin. Sunday had been so called by the Saxons, because it was the day, on which they sacrificed to the sun. Monday on which they sacrificed to the moon. Tuesday to the god Tuisco. Wednesday to the god Woden. Thursday to the god Thor, and so on. Now when the Quakers consider

ed that Jehovah had forbidden the Israelites to make mention even of the names of other gods, they thought it inconsistent in christians to continue to use the names of heathen idols for the common divisions of their time, so that these names must be almost always in their mouths. They thought too, that they were paying a homage, in continuing the use of them, that bordered on idolatry. They considered also as neither Monday, nor Tuesday, nor any other of these days, were days, in which these sacrifices were now offered, they were using words, which conveyed false notions of things. Hence they determined upon the disuse of these words, and to put other names in their stead. The numerical way of naming the days seemed to them to be the most rational, and the most innocent. They called therefore Sunday the first day, Monday the second, Tuesday the third, and so on to Saturday, which was of course the seventh. They used no other names but these, either in their conversation, or in their letters.

Upon the same principles they altered the names of the months also. These, such as March and June, which had been so named by the ancient Romans, because they were sacred to Mars and Juno, were exploded, because they seemed in the use of them to be expressive of a kind of idolatrous homage.

Others again were exploded, because they were not

the representatives of the truth. September, for example, means the (s) seventh month from the storms. It took this seventh station in the kalendar of Romulus, and it designated there its own station as well as the reason of its name. But when it (t) lost

its place in the kalendar by the alteration of the style in England, it lost its meaning. It became no representative of its station, nor any representative of the truth. For it still continues to signify the seventh month, whereas it is made to represent, or to stand in the place of, the ninth. The Quakers therefore banished from their language the ancient names of the months, and as they thought they could not do better than they had done in the case of the days, they placed numerical in their stead. They called January the first month, February the second, March the third, and so on to December, which they called the twelfth. Thus the Quaker kalendar was made up by numerical distinctions, which have continued to the present day.

(s) Septem ab imbribus.

(t) This was in the year 1752, prior to this time the year began on the 25th of March; and therefore September stood in the English as in the Roman kalendar. The early Quakers, however, as we find by a minute in 1697, had then made these alterations; but when the new tyle was introduced, they published their reasons for having done so.

Another alteration, which took place very generally in the language of the Quakers, was the rejection of the word saint, when they spoke either of the apos tles, or of the primitive fathers. The papal authority had canonized these. This they considered to be an act of idolatry, and they thought they should be giving a sanction to superstition, if they continued the use of such a title, either in their speech or writings. After this various other alterations took place according as individuals among them thought it right to expunge old expressions, and to substitute new; and these alterations were adopted by the rest, as they had an opinion of those who used them, or as they felt the propriety of doing it. Hence new phrases came into use, different from those which were used by the world on the same occasions; and these were gradually spread, till they became incorporated into the language of the society. Of these the following examples may suffice..

It is not usual with Quakers to use the words lucky or fortunate, in the way in which many others do. If a Quaker had been out on a journey, and had experienced a number of fine days, he would never say that he had been lucky in his weather. In the same manner if a Quaker had recovered from an indisposition, he would never say, in speaking of the circumstance, that he had fortunately recovered, but he