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 husband and wife, in the presence of divers credible witnesses, promising to each other, with God’s assistance, to be loving and faithful in that relation, till death shall separate them. But antecedent to this, they first present themselves to the monthly meeting for the affairs of the church where they reside; there declaring their intentions to take one another as husband and wife, if the said meeting have nothing material to object against it. They are constantly asked the necessary questions, [25] as in case of parents or guardians, if they have acquainted them with their intention, and have their consent, &c. The method of the meeting is, to take
a minute thereof, and to appoint proper persons to inquire of their conversation and clearness from all others, and whether they have discharged their duty to their parents or guardians; and to make report thereof to the next monthly meeting, where the same parties are desired to give their attendance. [26] In case it appears they have proceeded orderly, the meeting passes their proposal, and so records it in their meeting book. And in case the woman be a widow, and hath children, due care is there taken that provision also be made by her for the orphans, before the meeting pass the proposals of marriage: advising the parties concerned, to appoint a convenient time and place, and to give fitting notice to their relations, and such friends and neighbours, as they desire should be the witnesses of their marriage: where they take one another by the hand, and by name promise reciprocally, love and fidelity, after the manner before expressed. Of all which proceedings, a narrative in way of certificate is made, to which the said parties first set their hands, thereby confirming it as their act and deed; and then divers relations, spectators, and auditors, set their names as witnesses of what they said and signed. And this certificate is afterward registered in the record belonging to the meeting, where the marriage is solemnized. Which regular method has been, as it deserves, adjudged in courts of law a good marriage, where it has been by cross and ill people disputed and contested, for want of the accustomed formalities of priest and ring, &c.—ceremonies they have refused, not out of humour, but conscience reasonably grounded; inasmuch as no scripture example
tells us, that the priest had any other part, of old time, than that of a witness among the rest, before whom the Jews used to take one another: and, therefore, this people look upon it as an imposition, to advance the power and profits of the clergy: and for the use of the ring, it is enough to say, that it was a heathenish and vain custom, and never in practice among the people of God, Jews, or primitive Christians. The words of the usual form, as “with my body I thee worship,” &c. are hardly defensible. In short, they are more careful, exact, and regular, than any form now used; and it is free of the inconveniences, with which other methods are attended; their care and checks being so many, and such, as that no clandestine marriages can be performed among them.