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 sir 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 tides 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.
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 implies not any design of service." This expression in particular they reprobated for another reason. It 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. Good christians, 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.[39] "Take heed hereafter, how thou, being from a servant 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."
[Footnote 39: 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.]
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. 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 improper thing. [40] "Why, says our Saviour, callest thou me 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.
[Footnote 40: Matt. xix. 17.]
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[41] ye not called Rabbi, for one 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,[42] 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.
[Footnote 41: Matt xxiii. 8.]