To love enemies.  This they both taught and practised.  For they did not only refuse to be revenged for injuries done them, and condemned it as of an unchristian spirit; but they did freely forgive, yea, help and relieve those that had been cruel to them, when it was in their power to have been even with them: of which many and singular instances might be given: endeavouring, through faith and patience, to overcome all injustice and oppression, and preaching this doctrine as Christian, for others to follow.

III.  Another was, the sufficiency of truth-speaking, according to Christ’s own form of sound words, of yea, yea, and nay, nay, among Christians, without swearing, both from Christ’s express prohibition to swear at all; (Mat. v.) and for that, they being under the tie and bond of truth in themselves, there was no necessity for an oath; and it would be a reproach to their Christian veracity to assure their truth by such an extraordinary way of speaking; simple and uncompounded answers, as yea and nay, without asseveration, attestation, or supernatural vouchers, being most suitable to evangelical righteousness.  But offering, at the same time, to be punished to the full for false-speaking, as others for perjury, if ever guilty of it: and hereby they exclude with all true, all false and profane swearing; for which the land did and doth mourn, and the great God was, and is, not a little offended with it.

IV.  Not fighting, but suffering, is another testimony peculiar to this people: they affirm that Christianity teacheth people to beat their swords into plough-shares, and their spears into pruning-hooks, and to learn war no more; that so the wolf may lie down with the lamb, and the lion with the calf, and nothing that destroys be entertained in the hearts of people: exhorting them to employ their zeal against sin, and turn their anger against Satan, and no longer war one against another; because all wars and fightings come of men’s own hearts’ lusts, according to the apostle James, and not of the meek Spirit of Christ Jesus, who is captain of another warfare, and which is carried on with other weapons.  Thus, as truth-speaking succeeded swearing, so faith and patience succeeded fighting, in the doctrine and practice of this people.  Nor ought they for this to be obnoxious to civil government, since, if they cannot fight for it, neither can they fight against it; which is no mean security to any state.  Nor is it reasonable, that people should be blamed for not doing more for others than they can do for themselves.  And, Christianity set aside, if the costs and fruits of war were well considered, peace, with all its inconveniencies, is generally preferable.  But though they were not for fighting, they were for submitting to government, and that, not only for fear, but for conscience-sake, where government doth not interfere with conscience; believing it to be an ordinance of God, and where it is justly administered, a great benefit to mankind.  Though it has been their lot, through blind zeal in some, and interest in others, to have felt the strokes of it with greater weight and rigour than any other persuasion in this age; whilst they of all others, religion set aside, have given the civil magistrate

the least occasion of trouble in the discharge of his office.

V.  Another part of the character of this people was, and is, they refuse to pay tithes or maintenance to a national ministry; and that for two reasons: the one is, they believe all compelled maintenance, even to gospel-ministers, to be unlawful, because expressly contrary to Christ’s command, who said, “Freely you have received, freely give:” at least, that the maintenance of gospel-ministers should be free, and not forced.  The other reason of their refusal is, because these ministers are not gospel ones, in that the Holy Ghost is not their foundation, but human arts and parts.  So that it is not matter of humour or sullenness, but pure conscience towards God, that they cannot help to support national ministries where they dwell, which are but too much and too visibly become ways of worldly advantage and preferment.

VI.  Not to respect persons, was, and is, another of their doctrines and practices, for which they were often buffeted and abused.  They affirmed it to be sinful to give flattering titles, or to use vain gestures and compliments of respect.  Though to virtue and authority they ever made a deference; but after their plain and homely manner, yet sincere and substantial way: well remembering the examples of Mordecai and Elihu; but more especially the command of their Lord and Master Jesus Christ, who forbade his followers to call men Rabbi, which implies Lord or Master; also the fashionable greetings and salutations of those times; that so self-love and honour, to which the proud mind of man is incident, in his fallen state, might not be indulged, but rebuked.  And though this rendered their conversation disagreeable, yet they that will remember

what Christ said to the Jews, “How can you believe which receive honour one of another?” will abate of their resentment, if his doctrine has any credit with them.

VII.  They also used the plain language of Thee and Thou, to a single person, whatever was his degree among men.  And, indeed, the wisdom of God was much seen in bringing forth this people in so plain an appearance.  For it was a close and distinguishing test upon the spirits of those they came among; showing their insides, and what predominated, notwithstanding their high and great profession of religion.  This among the rest sounded harsh to many of them, and they took it ill, forgetting the language they use to God in their own prayers, and the common style of the scriptures, and that it is an absolute and essential propriety of speech.  And what good, alas! had their religion done them, who were so sensibly touched with indignation for the use of this plain, honest, and true speech?

VIII.  They recommended silence by their example, having very few words upon all occasions.  They were at a word in dealing: nor could their customers, with many words, tempt them from it, having more regard to truth than custom, to example than gain.  They sought solitude: but when in company, they would neither use, nor willingly hear unnecessary or unlawful discourses: whereby they preserved their minds pure and undisturbed from unprofitable thoughts, and diversions.  Nor could they humour the custom of Good Night, Good Morrow, God Speed; for they knew the night was good, and the day was good, without wishing of either; and that in the other expression, the holy name of God was too lightly and unthankfully used, and therefore taken in vain.  Besides,

they were words and wishes of course, and are usually as little meant, as are love and service in the custom of cap and knee; and superfluity in those, as well as in other things, was burthensome to them; and therefore, they did not only decline to use them, but found themselves often pressed to reprove the practice.

IX.  For the same reason they forbore drinking to people, or pledging of them, as the manner of the world is: a practice that is not only unnecessary, but they thought evil in the tendencies of it, being a provocation to drink more than did people good, as well as that it was in itself vain and heathenish.

X.  Their way of marriage is peculiar to them; and shows a distinguishing care above other societies professing Christianity.  They say, that marriage is an ordinance of God, and that God only can rightly join man and woman in marriage.  Therefore, they use neither priest nor magistrate; but the man and woman concerned take each other as