classes are mostly ignorant of the same. Those, who are well informed on the subject, never once think, when they mention the months and days, on the reason of the rise of their names. Indeed the almost hourly use of those names secures the oblivion of their origin. Who, when he speaks of Wednesday and Thursday, thinks that these were the days sacred to Woden and Thor? but there can be no idolatry, where there is no intention to idolize."

"Great weakness, it is said again, is manifested by the Quakers, in quarrelling with a few words in the language, and in living at peace with others, which are equally objectionable. Every reason, it is said, must be a weak one, which is not universal. But if some of the reasons, given by the Quakers, were universally applied, they would throw language into as much confusion as the builders of Babel. The word Smith for example, which is the common name of many families, ought to be objected to by this rule, if the person, to whom it belongs, happens to be a carpenter. And the word carpenter which is likewise a family-name, ought to be objected to, if the person so called should happen to be a smith. And, in this case, men would be obliged to draw lots for numbers, and to be called by the numerical ticket, which they should draw.”

"It is objected again to the Quakers, that, by attempting to steer clear of idolatry, they fall into it. The Quakers are considered to be genuine idolaters in this case. The blind pagan imagined a moral being, either heavenly or infernal, to inhere in a log of wood or a block of stone. The Quakers, in like manner, imagine a moral being, truth or falsehood, to exist in a lifeless word, and this independently of the sense in which it is spoken, and in which it is known that it will be understood. What is this, it is said, but a species of idolatry and a degrading superstition?"

The Quakers would reply to these observations, first, that they do not charge others with idolatry, in the use of these names, who know nothing of their origin, or who feel no impropriety in their use.

Secondly, that if the principle, upon which they found their alterations in language, cannot, on account of existing circumstances, be followed in all cases, there is no reason, why it should not be followed, where it can. In the names of men it would be impossible to adopt it. Old people are going off, and young people are coming up, and people of all descriptions are themselves changing, and a change of names to suit every persons condition, and qualification, would be impossible.

1

Thirdly, that they pay no more homage or obeisance
There is al-

to words, than the obeisance of truth.

ways a propriety in truth, and an impropriety in falsehood. And in proportion as the names of things accord with their essences, qualities, properties, character, and the like, they are more or less proper. September, for example, is not an appropriate name, if its meaning be enquired into, for the month which it represents but the ninth month is, and the latter apappellation will stand the test of the strictest enquiry.

They would say again that this, as well as the other alterations in their language has had a moral influence on the society, and has been productive of moral good. In the same manner as the dress, which they received from their ancestors has operated as a guardian, or preservative of virtue, so has the language which they received from them also. The language has made the world overseers of the conduct of the

society. A Quaker is known by his language as much as by his dress. It operates, by discovering him, as a check upon his actions. It keeps him also, like the dress distinct from others. And the Quakers believe, that they can never keep up their christian discipline, except they keep clear of the spirit of the world. Hence it has been considered as of great importance to keep up the plain language; and this importance has been further manifested by circumstan

ces, that have taken place within the pale of the society. For in the same manner as those, who begin to depart from the simplicity of dress, are generally in the way to go off among the world, so are those who depart from the simplicity of the language. Each deviation is a sign of a temper for desertion. Each deviation brings them in appearance nearer to the world. But the nearer they resemble the world in this respect, the more they are found to mix with it. They are of course the more likely to be seduced from the wholesome prohibitions of the society. The language therefore of the Quakers has grown up insensibly as a wall of partition, which could not now, it is contended, be taken away without endangering the innocence of their youth.

SECT. VII.

•Advantages and disadvantages of the system of the Quaker language-disadvantages are that it may lead to superstitio—and hypocrisy-advantages are that it excludes flattery-is founded upon truthpromotes truth, and correctness in the expression of ideas-observation of Hobbes-would be the most perfect model for a universal calendar-the use or disuse of this system may either of them be made useful to morality.

I HAVE now given to the reader the objections, that are usually made to the alterations, which the Quakers have introduced into the language of the country, as well as the replies, which the Quakers would make to these objections. I shall solicit the continuance of his patience a little longer, or till I have made a few remarks of my own upon this subject.

It certainly becomes people, who introduce great peculiarities into their system, to be careful, that they are well founded, and to consider how far they may bring their minds into bondage, or what moral