When the Quakers first appeared as a religious community, many objections were thrown but against the peculiarities of their language. These were noticed by Robert Barclay and William Penn. But, since that time, other objections have been started. But as these have not been published (for they remain where they have usually been, in the mouths of living persons) Quaker writers have not felt themselves called upon to attempt to answer them. These objections, however, of both descriptions, I shall notice in the present place.
As the change of the pronoun thou for you was the first article, that I brought forward on the subject of the language of the Quakers, I shall begin with the objections, that are usually started against it.
"Singularity, it is said, should always be avoided, if it can be done with a clear conscience. The Quakers might have had honest scruples against you for thou, when you was a mark of flattery. But they can have no reasonable scruples now, and therefore they should cease to be singular, for the word you is clearly no mark of flattery at the present day. However improper it might once have been, it is now an innocent synonime."
"The use again of the word thou for you, as insisted upon by the Quakers, leads them frequently into false grammar. 'Thee knowest,' and terms like these, are not unusual in Quaker mouths. Now the Quakers, though they defended the word thou for you on the notion, that they ought not to accustom their lips to flattery, defended it also strenuously on the notion, that they were strictly adhering to grammar-rules. But all such terms as 'thee knowest,' and others of a similar kind, must recoil upon themselves as incorrect, and as censurable, even upon their own ground."
"The word you again may be considered as a singular, as well as a plural expression. The world use it in this manner. And who are the makers of language, but the world? Words change their meaning, as the leaves their colour in autumn, and custom has always been found powerful enough to give authority for a change."
With respect to these objections, it may be observed, that the word you has certainly so far lost its meaning, as to be no longer a mark of flattery. The Quakers also are occasionally found in the use of the ungrammatical expressions, that have been brought against them. And unquestionably, except they mean to give up the grammatical part of the defence by Penn and Barclay, these ought to be done away. That you, however, is of the singular number, is not quite so clear. For while thou is used in the singular number in the Bible, and in the liturgy, and in the prayers of individuals, and while it is the language, as it is, of a great portion of the inhabitants of the northern part of the kingdom, it will be a standing monument against the usurpation and mutilated dominion of you.
SECT. V.
Secondly against the words friend and neighbour, as used by the Quakers—Quakers also said to be wrong in their disuse of titles—for the use of these is sanctioned by St. Luke and St. Paul—answer of Barclay to the latter assertion—this answer not generally deemed satisfactory—observations upon the subject in dispute.
The subject, that comes next in order, will be that of the objections, that are usually made against certain terms used by the Quakers, and against their disuse of titles of honour, as sanctioned by the world.
On the use of the words "friend, and neighbour," it is usually observed, that these are too limited in their meaning, to be always, if used promiscuously, representatives of the truth. If the Quakers are so nice, that they will use no expression, that is not precisely true, they should invent additional terms, which should express the relative condition of those, with whom they converse. The word "friend" denotes esteem, and the word "neighbour" proximity of dwelling. But all the persons, to whom the Quakers address themselves, are not persons, whom they love and respect, or who are the inhabitants of the same neighbourhood with themselves. There is, it is said, as much untruth in calling a man friend, or neighbour, who is not so, as excellency, in whom there may be nothing that is excellent.