SECT. III.--_Objections of the world to the Quaker dress--those examined--a comparison between the language of Quakerism and of Christianity on this subject--opinion of the early Christians upon it._ CHAPTER II. _Furniture--the Quakers use plain furniture--reasons for their singularities in this respect._ CHAPTER III. SECT. I.--_Language--Quakers have altered the common language--substitution of Thou for You--reasons for this change--opinions of many learned men concerning it._ SECT. II.--_Various other alterations made--as in titled of address--and of honour--reasons for these changes._ SECT. III.--_Another alteration--as in the names of the days and the months--reasons for this change--various new phrases also introduced._ SECT. IV.--_Objections by the world against the alteration of Thou for You._ SECT. V.--_Against that of titles of address and honour._ SECT. VI.--_Against that of the names of the days and months._ SECT. VIII.--_Advantages and disadvantages of these alterations by the Quaker language._ CHAPTER IV. _Address--common personal gestures or worldly ceremonies of address forbidden--no exception in favour of royalty--reasons against the disuse of these._ CHAPTER V. _Manners and conversation--hospitality and freedom in Quakers' houses--their conversation more limited than that of others--subjects of conversation examined in our towns--and in the metropolis--extraordinary circumstance that takes place occasionally in the company of the Quakers._ CHAPTER VI. _Customs before meals--ancients made an oblation to Vesta--moderns have substituted grace--account of a Quaker-grace._ CHAPTER VII. _Customs at and after meals--Quakers never drink healths or toasts--various reasons for their disuse of these customs--and seldom allow women to retire after dinner and leave the men drinking--Quakers a sober people._ INTRODUCTION. MOTIVES FOR THE UNDERTAKING--ORIGIN OF THE NAME OF QUAKERS--GEORGE FOX, THE FOUNDER OF THE SOCIETY-SHORT HISTORY OF HIS LIFE. From the year 1787, when I began to devote my labours to the abolition of the slave trade, I was thrown frequently into the company of the people, called Quakers, these people had been then long unanimous upon this subject. Indeed they had placed it among the articles of their religious discipline. Their houses were of course open to me in all parts of the kingdom. Hence I came to a knowledge of their living manners, which no other person, who was not a Quaker, could have easily obtained.