The History of the Rise, Increase, and Progress of the Christian People Called Quakers / Intermixed with Several Remarkable Occurrencs.

To ANNE, Queen of Great Britain, &c.

The grateful and humble Address of the People commonly called Quakers, from their Yearly Meeting in London, this 28th day of the third month, called May, 1708.

‘We having good cause to commemorate the manifold mercies of God vouchsafed to this united kingdom of Great Britain, believe it our duty to make our humble acknowledgments, first to the Divine Majesty, and next to the queen, for the liberty we enjoy under her kind and favourable government, with hearty desires and prayers to Almighty God, (who hath hitherto disappointed the mischievous and wicked designs of her enemies, both foreign and domestic,) that he will so effectually replenish the queen’s heart, together with those of her great council, with his divine wisdom, that righteousness, justice and moderation, which are the ornaments of the queen’s reign, and which exalt a nation, may be increased and promoted.

‘And we take this opportunity to give the queen the renewed assurance of our hearty affection to the present established government, and that we will as a people in our respective stations, according to our peaceable principles, by the grace of God, approve ourselves in all fidelity the queen’s faithful and obedient subjects, and as such conclude with fervent prayers to the Lord of Hosts, that after a prosperous, safe and long reign in this life, thou, O queen, mayest be blessed with an eternal crown of glory.’

‘I thank you very kindly for your address, and I assure you of my protection; you may depend upon it.’

To which G. Whitehead replied, ‘We thankfully acknowledge, that God by his power and special providence, hath preserved and defended the queen against the evil designs of her enemies, having made the queen an eminent instrument for the good of this nation and realm of Great Britain, in maintaining the toleration, the liberty we enjoy in respect to our consciences against persecution. Which liberty being grounded upon this reason in the late king’s reign, for the uniting the Protestant subjects in interest and affection, the union of Great Britain now settled tends to the strength and safety thereof; for in union is the strength and stability of a nation, or kingdom; and without union, no nation or people can be safe; but are weak and unstable. The succession of the crown being settled and established in the Protestant line, must needs be very acceptable to all true Protestant subjects.

‘And now, O queen, that the Lord may preserve and defend thee for the future, the remainder of thy days, and support thee under all thy great care and concern for the safety and good of this nation and kingdom of Great Britain, and that the Lord may bless and preserve thee to the end, is our sincere desire.’

To this the queen returned, ‘I thank you for your speech, and for your address; and ye may be assured I will take care to protect you.’

And G. Whitehead replied, ‘The Lord bless and prosper the queen and all her good intentions.’ And thereupon he and his friends withdrew.

‘My dear Friend,

‘I received a letter from thee, the week before last, which was sent by thy uncle Bolton: there were a great many kind expressions in it, and in thy sister Clopton’s likewise; I acknowledge myself much obliged to you both, and to the whole family, for many repeated kindnesses, and if my school had not engrossed so much of my time, I would have taken opportunity to answer my dear friend’s letter now, and upon that account my delay will be more excusable.

‘The news thou hast heard of my late change is really true, I cannot conceal it, for it is what I glory in; neither was it any prospect of temporal advantage that induced me to it, but a sincere love to the truth, and pure regard to my own soul: neither can I be sufficiently thankful to God, that he hath let me live to this glorious day, and not cut me off in the midst of my sins and provocations against him; he is long suffering to us-ward, not willing that any should perish, but that all should come to repentance: he hath brought me off from the forms and shadows of religion, and let me see in a more illustrious manner what is the life and substance of it, as he found me in some degree faithful to that measure of light and knowledge he had bestowed on me, whilst I was in the communion of the church of England; therefore he was pleased of late, as I humbly waited upon him to make known to me greater and deeper mysteries of his kingdom; and I can truly say, that I find by daily experience, as I keep low and retired into that pure gift which he hath planted within me, things are every day more and more cleared up to me, and the truth shines and prevails greatly over the kingdom of darkness; and if I should now turn my back upon such manifestations as these, and entangle myself again with the yoke of bondage, surely I should grieve the Holy Spirit, so that he might justly withdraw his kind operations, and never return more to assist and comfort me; for God is not mocked; religion is a very serious and weighty thing; repentance and salvation are not to be trifled with, nor is turning to God, to be put off till our own time, leisure or conveniency, but we must love and cherish the least appearance of Christ, not slighting or despising the day of small things, but embrace the first opportunity of following Christ in any of his commands: when he speaks, there is such force and authority in it, that we cannot stand to cavil, dispute, or ask questions; for unless we will be so obstinate as to shut our eyes against the sun, we must needs confess to the truth of his doctrine, and presently strike in with it; and therefore when for several weeks I had lived more privately and retiredly in London, than was usual, fasting twice or thrice in a week, or sometimes more, spending my time in reading the Scriptures, and in prayer to God, this was a good preparation of my mind, to receive the truth which he was then about to make known to me. I lamented the errors of my past life, and was desirous to attain a more excellent degree of holiness than I had discovered in the church of England. In this religious retirement God knew the breathings of my soul, how sincere I was, and resigned to him when alone. I wanted him to set me free, and to speak peace and comfort to my soul, which was grieved and wearied with the burden of my sin: for though I had strictly conformed myself to the orders and ceremonies of the church of England, and had kept myself from running into any great or scandalous enormities, the fear of the Almighty preserving me, yet still I had not that rest and satisfaction in myself which I desired, and greatly longed for. I found when I had examined my state and condition to God-ward, that things were not right with me.

‘As for a sober and plausible conversation in the eye of the world, I knew that was a very easy attainment. A good natural temper, with the advantage of a liberal education, will quickly furnish a man with abilities for that, so that he shall be looked upon as a saint, and very spiritual; when perhaps in chains of darkness, in the gall of bitterness, and in the very bond of iniquity. If this sort of righteousness would have done, perhaps I might make as fair pretensions that way as some others; but alas, I quickly saw the emptiness and unsatisfactoriness of those things: this is a covering that will not protect or hide us from the wrath of the Almighty, when he comes to judgment. It is not a man’s natural temper, or his education, that makes him a good Christian; this is not the righteousness which the gospel calls for, nor is this the truth in the inward parts which God requires. The heart and affections must be cleansed and purified before we can be acceptable to God; therefore it was death to me to think of taking up my rest in a formal pretence of holiness, wherein yet I saw to my grief, abundance of people wrapped themselves, slept securely and quietly; dreaming of the felicity of paradise, as if heaven were now their own, and they needed not trouble themselves any more about religion. I could not entertain so dangerous an opinion as this, for then I should be tempted to take up my rest by the way, whilst I was travelling towards the promised land. I think I made a little progress in a holy life, and through God’s assistance I weakened some of my spiritual enemies, whilst I lived in the communion of the national church. I thank my God, I can truly say, whilst I used those prayers, I did it with zeal and sincerity, in his fear and dread; but still I ceased not my earnest supplication to him in private, that he would show me something more excellent; that I might get a complete victory over all my lusts and passions, and might perfect righteousness before him; for I found a great many sins and weaknesses daily attending me: and though I made frequent resolutions to forsake those sins, yet still the temptation was too strong for me; so that often I had cause to complain with the apostle in the bitterness of my soul, “O wretched man that I am, who shall deliver me from the body of this death?” Who shall set me free, and give me strength to triumph over sin, the world, and the devil: that I may in every thing please God, and there may not be the least thought, word, or motion, gesture or action, but what is exactly agreeable to his most holy will, as if I saw him standing before me, and as if I were to be judged by him for the thought of my heart next moment? O divine life! O seraphic soul! O that I could always stand here; for here is no reflection, no sorrow, no repentance: but at God’s right hand there is perfect peace, and a river of unspeakable joy. O that we might imitate the life of Jesus, and be thoroughly furnished unto every good word and work. This was the frequent breathing of my soul to God when I was in the country, but more especially after I had left my new preferment of a chaplain, and took private lodgings in London. In this retirement I hope I may say without boasting, that I was very devout and religious, and I found great comfort and refreshment in it from the Lord, who let me see the beauty of holiness; and the sweetness that arises from an humbled, mortified life, was then very pleasant to my taste, and I rejoiced in it more than in all the delights and pleasures of the world.

‘And now it pleased God to show me, that if I would indeed live strictly and holily as becomes the gospel, then I must leave the communion of the church of England; but knew not yet which way to determine myself, nor to what body of men I should join, who were more orthodox and more regular in their lives. As for the Quakers, so called, I was so great a stranger to them, that I had never read any of their books, nor do I remember that ever I conversed with any one man of that communion in my whole life. I think there was one in Foxly, whilst I was curate there; but I never saw the man, though I went several times to his house on purpose to talk with him, and to bring him off from his mad and wild enthusiasm, as I then ignorantly thought it to be. As for that way, I knew it was every where spoken against. He that had a mind to appear more witty and ingenious than the rest, would choose this for the subject of his profane jests and drollery; with this he makes sport, and diverts the company; for a Quaker is but another name for a fool or a mad man, and was scarce ever mentioned but with scorn and contempt. As for drollery, I confess I was never any great friend to it; but indeed if all was true that was laid to the Quakers’ charge, I thought they were some of the worst people that ever appeared in the world, and wondered with what face they could call themselves Christians; since I was told they denied the fundamental articles of the holy faith, to which I ever bore the highest veneration and esteem; and notwithstanding I had always lived at the greatest distance from that people, and was very zealous in the worship of the church of England, and upon all occasions would speak very honourably of it, moreover was content to suffer some few inconveniencies upon that account, as thou very well knowest; yet my father still looked upon me as inclining to the Quakers; and some years ago signified to a friend, he was afraid I would become an enthusiast; and whilst I was at Bungan school, he sent me two books to read that were written against the Quakers, one of which was John Faldo’s: who had been sufficiently exposed for it by William Penn.

‘Whilst I lived in London in that private retired manner, I was just now speaking of walking very humbly in the sight of God, and having opportunity to reflect upon my past life, as I had occasion to be one day at a bookseller’s shop, I happened to cast my eye on Barclay’s works: and having heard in the country, that he was a man of great account amongst the Quakers, I had a mind to see what their principles were, and what defence they could make for themselves; for sure, thought I, these people are not so silly and ridiculous; nor maintainers of such horrid opinions, as the author of the Snake, and some others would make us believe. I took Barclay home with me, and I read him through in a week’s time, save a little treatise at the end, which I found to be very philosophical, I omitted; but however, I soon read enough to convince me of my own blindness and ignorance in the things of God; there I found a light to break in upon my mind, which did mightily refresh and comfort me, in that poor, low, and humbled state, in which I then was; for indeed I was then, and had been for a considerable time before, very hungry and thirsty after righteousness, and therefore I received the truth with all readiness of mind: it was like balm to my soul, and as showers of rain to the thirsty earth, which is parched with heat and drought. This author laid things down so plainly, and proved them with such ingenuity and dexterity of learning, and opened the Scriptures so clearly to me, that without standing to cavil, dispute, raise argument or objection, or consulting with flesh and blood, I presently resigned myself to God; and weeping for joy that I had found so great a treasure, I often thanked him with tears in my eyes for so kind a visitation of his love, that he was graciously pleased to look toward me when my soul cried after him; so, though before I was in great doubt and trouble of mind, not knowing which way to determine myself, yet now the sun breaking out so powerfully upon me, the clouds were scattered: I was now fully satisfied in my own mind which way I ought to go, and to what body of people I should join myself.

‘So I immediately left the communion of the church of England, and went to Gracechurch-street meeting. After I had read Barclay, I read some other books of that kind, among which was an excellent piece, though in a small volume, called No Cross No Crown. Thus I continued reading and frequenting meetings for several weeks together, but did not let any one soul know what I was about. The first man I conversed with was George Whitehead, and this was several weeks after I began to read Barclay, and frequent their meetings. By him I was introduced into more acquaintance, and still the further I went, the more I liked their plainness, and the decency and simplicity of their conversation. They do not use the ceremonies and salutations of the church of England, but shake hands freely, and converse together as brothers and sisters, that are sprung of the same royal seed, and made kings and priests unto God. O, the love, the sweetness and tenderness, and affection, I have seen among this people! “By this,” says Christ, “shall all men know that ye are my disciples, if ye have love one to another.” “Put on therefore,” says the apostle, “(as the elect of God, holy and beloved,) bowels of mercy, kindness, humbleness of mind, meekness, long-suffering.”

‘Thus, my dear friend, I have given thee an account of my proceeding on this affair. As to my bodily state, if thou desirest to know what it is, I may acquaint thee that I have my health, as well as ever, and I bless God I have food and raiment sufficient for me, so that I want no outward thing; and I have the necessities and conveniencies of life liberally: let us not burden ourselves with taking care for the vanities and superfluities of it; let us possess our vessels in sanctification and honour; and as we bring our minds into perfect subjection to the whole will of God, so let us bring our body to the most simple and natural way of living; being content with the fewest things, never studying to gratify our wanton appetites, nor to follow the customs and humours of men; but how we may so contract our earthly cares and pleasures, that we may bring most glory to God, most health and peace to our own souls, and do most service to the truth; and if this be our aim, certainly a very small portion of the things of this world will suffice us, seeing we are Christians; we should therefore earnestly pursue those things which bring us nearest to God, and which are most perfective of human nature: for what is more than a competency, seems to be a burden to a generous philosophical soul, which would breathe in a pure vehicle, that so it may have a quick sense and relish of all blessings, both of the superior and inferior worlds.

‘Thou knowest, my dear friend, that religion is a very serious thing, and repentance is a great work, and one precious immortal soul is of more worth than ten thousand perishing worlds, with all their pomp and glory; therefore let us take courage, and be valiant for the truth upon the earth, let us not content ourselves with a name and profession of godliness, let us come to the life and power of it, let us not despond of getting the victory. We have a little strength for God: let us be faithful to him, and he will give us more strength, so that we shall see the enemy of our peace fall before us, and nothing shall be impossible unto us: I say, my friend, let us be faithful to that measure of light and knowledge which God has given us, to be profited and edified by it in a spiritual life, and as God sees we are diligent and faithful to work with the strength we have, he will more and more enlighten us, so that we shall see to the end of those forms and shadows of religion wherein we had formerly lived; but if he sees we are about to take up our rest in those shadows, that we grow cold and indifferent in the pursuit of holiness, running out into notions and speculations; and have more mind to dispute, and to make a show of learning and subtilty, than to lead a holy and devout life, then it is just with God to leave us in a carnal and polluted state; to continue yet but in the outward court, where we may please ourselves with beholding the beauty and ornaments of a worldly sanctuary, and never witness the veil being taken away, and that we are brought by the blood of Jesus, into the holiest of all, where alone there is true peace with God, and rest to the weary soul. I could say much upon this head, if time or leisure would give leave.

‘As for a particular answer to thy letter, I have not time now to give it; and for the present let this general answer suffice: and if thou wilt consider things in their pure abstracted nature, and not suffer the prejudice of education to sway thee, but in fear and humility wilt search out the truth for thyself, thou wilt find that there needs no other answer to thy letter than what I have already given; for by waiting upon God, and diligently seeking him, thou wilt find an answer to it in thy own bosom, and this will be much more full, clear, and satisfactory than I, or any other man living can pretend to give thee, or any other friend who hath lovingly written to me; for whom I desire, with all the sincere-hearted in the church of England, that they may come to witness the Almighty power of God, to save and redeem them from every yoke; and that they may see clearly to the end of those things which are abolished, and come to the enjoyment of spiritual and heavenly things themselves, is the daily prayer and deep travail of my soul, God knoweth. Till I can be more particular, if thou please thou mayest communicate this to them, and let them know that I am well, and thank them for their kind letters. Let us remember to pray for one another with all fervency, that we may stand perfect in the whole will of God, Amen, saith my soul. I am thy most affectionate friend and servant in Jesus,

SAMUEL CRISP.’

‘Since it hath pleased the divine goodness to endue me with reason, I heartily thank his most excellent Majesty: that it has been the further product of his good will to give me life and being in that part of the world, where I have had the freedom to use it; especially in the choice of my persuasion, and way of returning my acknowledgment to him. I wish that all, who make any pretensions to religion, would make use of this noble faculty with subjection to the divine will to determine their choice in this grand affair; and not let the religion of their education be that of their judgment. If people were thus truly wise unto their own salvation, and did not too lazily resign themselves to the conduct of their guides, thereby regarding more their ease than safety, they would not only be the better able to give a reason of the hope that is in them, but they would show more warmth in their devotion, more charity in their religion, and more piety in their conversation than at present they do.

‘When I was visited some time ago by the chastising hand of the Lord, for sin and my disobedience to his holy will, I laboured under great affliction of mind, and anguish of spirit; and though I was constant above many in my attendance on the public prayers of the church, strict in my observation of its ceremonies, and exceeding frequent in the use of private devotion, yet my burden increased, and I waxed worse.

‘In this wretched and doleful condition I was, when at a relation’s house, who had providentially returned from Pennsylvania to his native country, I lighted upon R. Barclay’s Apology for the Quakers; by the reading whereof I was so well persuaded of their principles, and by turning my mind inward to the divine gift, (according to their doctrine,) it gave me victory, in a great measure, over our common enemy, banished away my disorderly imaginations, and restored me to my former regularity; I received such satisfaction and comfort to my distressed soul, that thereupon I left the church of England, and joined myself in society with them; and I am the more confirmed in my change, especially where it respects the worship of our Creator; because it is not only the most agreeable to the Scriptures of Truth, but heaven has given us assurance of its approbation thereof, it having been at times, to my own experience, most powerfully attended with the presence of the Most High.

‘I hope none will begrudge me this mercy, because I received it not by their ministry; if they do, I have cause to suspect their charity is not of a Christian latitude, since our blessed Redeemer approved not of that narrowness in his disciples in somewhat a like case.

‘But here to obviate the objection some may make to my change, because of the distress I lay under, and the discomposure I was subject to at times, I would have it remarked, that I read the said Apology beyond my expectation, with more sedateness than usual, and a more quiet composure of mind: so that with the influence of the Almighty, or Providence, or both, I had also the benefit of that distinguishing faculty of man in the change of my opinion. O that I may never forget the Lord’s mercy to my soul, who had compassion on me when I wallowed in my blood, and who said to the dry bones, Live. O that all such as are visited by the chastising hand of their Maker would seriously lay it to heart, and consider their own welfare and salvation; I could wish with all my heart, that such who labour under this anxiety of mind, would take encouragement to hope in the Lord’s mercy through their blessed Redeemer, by his kindness and long forbearance with me. I am a living monument of it now; and I hope I shall be so, while he affords me a being here. If these lines should come to the hands of any that are afflicted and distressed as I was, I have an effectual remedy, through mercy, to prescribe unto them. Turn your minds inward to the grace of God in your own hearts, refrain from your own imaginations, be still, and quietly resign yourselves to his holy will, so you shall find health to your souls, refreshment to your spirits, and the sweet consolation of the Lord in your own bosoms; you shall find your mourning turned to gladness, and your heaviness to joy; this has been my experience of the goodness of the Holy One of Israel, who abhors sin and iniquity; therefore I recommend it to you, and I think this is no mistrusting of the cause, for they are the sick and wounded in spirit, not the whole, that need the physician.

‘As for renouncing the covenant, which I and every Christian ought to be under, of forsaking the devil and all his works, I am so far from entertaining one thought of neglecting that duty, that I think myself wholly obliged to observe it: and if I should affirm, that through the grace of God, and his assistance, (for otherwise I am satisfied I cannot do it,) the observation of it is possible, I can find no reason why it should be false doctrine in a Quaker, more than in a churchman.

‘As for deserting that church and ministry which the Son of God came down from heaven to establish, I am not conscious to myself thereof; for I say, Christ himself, is the head of our church, and, by his Spirit and grace, the ordainer of our ministry.

‘And as to the last query, my ingenious acquaintance is pleased to propose, I do let him know, that my former despair and forlorn condition has been, since my adhering to that reproached people, changed into a sweet enjoyment of the goodness of God. I could not conceal the Lord’s goodness, lest he should withdraw his mercies from me.

‘I had no secular interest to corrupt me in this change. It is apparent to many, I declined it; but as it was peace with God my Maker, and mercy to my soul I wanted; so having found the pearl of great price, among them, I parted with all to purchase it; or rather, I was restored to all, I mean, the enjoyment of the divine goodness, and of myself, by setting a due value upon it.’

‘When we consider the queen’s royal regard to protect our religious liberty, and the fresh assurance from the throne, of her Christian resolution to maintain the indulgence by law allowed to scrupulous consciences, and her tender care that the same may be transmitted to posterity in the Protestant succession in the house of Hanover, we find ourselves concerned gratefully to acknowledge her goodness therein, and the ready concurrence of her great council therewith: taking this occasion to assure the queen of our duty and affection, and peaceable behaviour under her government, as is our principle, and hath always been our practice.

‘And we heartily desire our fellow-subjects may lay aside all animosities, and in a spirit of love and meekness, endeavour to outdo each other in virtue and universal charity.

‘That it may graciously please Almighty God to defend and bless thee, O queen, and guide thee by his counsel in a long and prosperous reign here, and afterwards receive thee to glory, is the hearty prayer of thy faithful subjects.’

To this address the Queen was pleased to answer:

‘I thank you for your address, and ye may depend upon my protection.’

To ANNE, Queen of Great Britain, &c.

The humble Address of her Protestant dissenting subjects, called Quakers, met at our annual meeting in London, the 3d day of the Fourth month, called June, 1713.

‘May it please the Queen,

‘We having been sorrowfully affected at the calamity which war brought on Europe, cannot omit to express our satisfaction and gladness for the queen’s great care, and Christian concern, for establishing so long desired a peace.

‘We are also under a dutiful sense of the queen’s gracious government and compassion manifested towards tender consciences at home, as well as noble and Christian interposition, in favour of persecuted Protestants abroad.

‘And further crave leave to assure the queen, that we shall, as in duty bound, approve ourselves, in all humility and faithfulness, the queen’s obedient subjects; and though but a small part of those that enjoy, under thy mild government, protection in religion and civil liberties, we cannot but earnestly pray for, and desire the quiet and safety of our country; which evidently appears to be the queen’s care to establish, in having done so much for securing the protestant interest, and maintaining perfect friendship with the house of Hanover. That it may please Almighty God in his mercy and goodness to assist with his wisdom the queen, in all her councils, and give her long to enjoy the quiet fruit of lasting peace in this life, and in that which is to come, joy and peace everlasting, is our hearty and fervent prayer.’

III. The Protestant subjects of this kingdom, who are parents of children, are supposed to have preserved to them, by the fundamental laws of this kingdom, the natural right of the care and direction of the education of their own children; which natural right this bill seems calculated to take away and destroy.

IV. If the governments, which are now either heathen or Mahometan, should take into the same policy, the society which the queen hath incorporated for the propagation of the gospel in foreign parts, can have very little, if any, good effect or success.

V. May it not seem an objection and contradiction to the many princely and Christian solicitations which the queen by ministers hath made at foreign courts, on the behalf of Protestants, against the violent intrusions of Papists, into their rights and just privileges?

VI. It may be a means to oblige the carrying out of large sums of money for foreign education.

VII. It may probably do much hurt to charitable foundations.

VIII. It seems not to be agreeable to that great law of Christ, Mat. vii. 12, “Therefore all things whatsoever ye would that men should do to you, do ye even so to them; for this is the law and the prophets.”

To GEORGE, King of Great Britain, &c.

The humble address of the people commonly called Quakers.

‘Great Prince,

‘It having pleased Almighty God to deprive these kingdoms of our late gracious queen, we do in great humility approach thy royal presence with hearts truly thankful to divine Providence for thy safe arrival, with the prince thy son, and for thy happy and uninterrupted accession to the crown of these realms; which, to the universal joy of thy faithful subjects, hath secured to thy people the Protestant succession, and dissipated the just apprehensions we were under, of losing those religious and civil liberties, which were granted us by law, in the reign of king William III. whose memory we mention with great gratitude and affection. We are also in duty obliged thankfully to acknowledge thy early and gracious declaration in council, wherein thou hast, in princely and Christian expressions, manifested thy just sense of the state of thy people, and which we hope will make all degrees of thy subjects easy.

‘And as it hath been our known principle to live peaceably under government, so we hope it will always be our practice, through God’s assistance, to approve ourselves of hearty affection, thy faithful and dutiful subjects.

‘May the wonderful Counsellor and great Preserver of men, guide the king by his divine wisdom; protect him by his power; give him health and length of days here, and eternal felicity hereafter. And so bless his royal offspring, that they may never fail to adorn the throne with a successor endowed with piety and virtue.’

‘I am well satisfied with the marks of duty you express in your address, and you may be assured of my protection.’

‘Thou art welcome to us, king George; we heartily wish thee health and happiness, and thy son the prince also. King William III. was a happy instrument in putting a stop to persecution, by promoting toleration, which being intended for the uniting the king’s Protestant subjects in interest and affection, it hath so far that effect as to make them more kind to one another, even among the differing persuasions, than they were when persecution was on foot. We desire the king may have further knowledge of us and our innocency; and that to live a peaceable and quiet life in all godliness and honesty, under the king and his government, is according to our principle and practice.’

‘We take it as a favour that we are thus admitted to see the prince of Wales, and truly we are very glad to see thee; having delivered our address to the king, thy royal father, and being desirous to give thyself a visit in true love, we very heartily wish health and happiness to you both; and that if it should please God thou shouldest survive thy father, and come to the throne, thou mayest enjoy tranquillity and peace, &c.

‘I am persuaded, that if the king thy father, and thyself, do stand for the toleration for liberty of conscience to be kept inviolable, God will stand by you.

‘May king Solomon’s choice of wisdom be thy choice, with holy Job’s integrity and compassion to the oppressed; and the state of the righteous ruler commended by king David, viz. he that ruleth over men must be just, ruling in the fear of God; and he shall be as the light of the morning, when the sun riseth, even a morning without clouds, as the tender grass springing out of the earth by clear shining after rain.’ This speech was favourably heard by the prince.

‘The Lord our God, who, for the sake of his heritage, hath often heretofore rebuked and limited the raging waves of the sea, hath, blessed be his name, mercifully dispersed the cloud threatening a storm, which lately seemed to hang over us; which, together with the favour God hath given us in the eyes of the king and the government, for the free enjoyment of our religious and civil liberties, call for true thankfulness to him. And humbly to pray to Almighty God for the king and those in authority, for his and their safety and defence, is certainly our Christian duty, as well as to walk inoffensively as a grateful people.’