It is surprising, that the clergy should not unite in promoting a bill in parliament, to extend the authority of the justices to grant warrants of distraint for tithes to more than the value of ten pounds, and to any amount, as this is the most cheap and expeditious way for themselves. If they apply to the ecclesiastical courts, they can enforce no payment of their tithes then. They can put the poor Quaker into prison, but they cannot obtain their debt. If they apply to the exchequer, they may find themselves, at the conclusion of their suit, and this after a delay of three years, liable to the payment of extra costs, to the amount of forty or fifty pounds, with which they cannot charge the Quaker, though they may confine him for life. Some, to my knowledge, have been glad to abandon these suits, and put up with the costs, incurred in them; rather than continue them. Recourse to such courts occasion the clergy frequently to be charged with cruelty, when, if they had only understood their own interests better, they would have avoided them.] But it is not only in cases, of which the laws of the land take cognizance, that the Quakers prefer suffering to doing that which their consciences disapprove. There are other cases, connected, as I observed before, with the opinion of the world, where they exhibit a similar example. If they believe any custom or fashion of the world to be evil in itself, or to be attended with evil, neither popular applause nor popular fury can make them follow it, but they think it right to bear their testimony against it by its disuse, and to run the hazard of all the ridicule, censure, or persecution, which may await them for so doing. In these cases, as in the former, it must be observed, that the sufferings of the Quakers have been much diminished, though they still refuse a compliance in as many instances as formerly, with the fashions of the world. It was stated in the first volume, that they substituted the word Thou for You, in order that they might avoid by their words, as well as by their actions, any appearance of flattery to men. It was stated also, that they suffered on this account; that many magistrates, before whom they were carried in the early times of their institution, occasioned their punishment to be more severe, and that they were often abused and beaten by others, and put in danger of their lives. This persecution, however, for this singularity in their language, has long ceased; and the substitution of Thou for You is now only considered as an innocent distinction between Quakers and other people.