of me to walk in a measure of his pure ways and paths; yea, and so clear a teacher within me is he already become unto me, as that I with confidence believe my inward teacher shall never now more be removed into a corner: but is, and shall be, as a continual voice speaking in my ears, This is the way, walk in it: by which divine teaching, I am now daily taught to die to sin, and led up by it into living power, to be raised up, and enabled to live in a pure measure of righteousness; and by which inward spiritual teachings, I am, I say again, led up into power in Christ, by which I particularly can, and do hereby witness, that I am already dead, or crucified to the very occasions, and real grounds of all outward wars, and carnal sword-fightings, and fleshly bustlings and contests; and that therefore confidently I now believe I shall never hereafter be an user of a temporal sword more, nor a joiner with those that so do. And this I do here solemnly declare, not in the least to avoid persecution, or for any politic ends of my own, or in the least for the satisfaction of the fleshly wills of any of my great adversaries, or for satisfying the carnal will of my poor, weak, afflicted wife; but by the special movings and compulsions of God now upon my soul, am I in truth and righteousness compelled thus to declare; that so I may take away from my adversaries, all their fig-leaf

covers, or pretences, for their continuing of my every way unjust bonds. And that thereby, if yet I must be an imprisoned sufferer, it may from this day forward, be for the truth as it is in Jesus; which truth I witness to be truly professed and practised by the savouriest of people called Quakers.

"And to this my present declaration, which I exceedingly long and earnestly desire to have in print, and for which I know that I can cheerfully and assuredly lay down my life, if I be called to witness the truth of it, I subscribe my

name,

"John Lilburn."

From my innocent and every way causeless captivity in Dover Castle, the place of my soul's delightful and contentful abode, where I have really and substantially found that which my soul many years hath sought diligently after, and with unsatisfied longingness thirsted to enjoy this present 1st day of the week, being the 4th of the 3d month, 1655.

It sufficiently appears by this, that Lilburn did not think that this declaration would procure his liberty; and he guessed not wrong; for before he was released, Cromwell died. Lilburn being then discharged from his confinement, continued steadfast to the doctrine of the truth he had embraced, and died at London in the year 1660. But being advanced in the time,

I go therefore back a little, and intend in the sequel to give a more circumstantial description of Cromwell's death.

And thus I conclude this book with the year 1655, in which year there was a plot of the royalists against Cromwell; and in Nottinghamshire they had already surprised some places; and towards the West the city of Salisbury. The young king (Charles) was now come from Cologne into Zealand, to be the nearer if the attempt succeeded. But his time of ruling was not yet come; for the cavaliers were soon forced to give way to the power of Cromwell: and the design being thus quashed, king Charles returned to Cologne. In the meanwhile Cromwell, to raise his esteem abroad, sent a fleet under admiral Penn to the West-Indies, 'and another under the command of admiral Blake toward the Mediterranean sea.

THE

HISTORY

OF THE

RISE AND PROGRESS

OF THE

SOCIETY OF FRIENDS.

THE FOURTH BOOK.

NEAR the beginning of the year 1656, G. Fox went from London to Surry, Chichester, Portsmouth, and Pool; where William Baily, a Baptist teacher, and some others, were convinced by G. Fox's ministry, and entered into the society of those called Quakers; among whom, Baily afterwards became an eminent minister. From Pool G. Fox went to Southampton and Dorchester, where he desired of the Baptists to have their meeting-house to meet in; but they refusing, he sent them word, that they might come to his inn, if they pleased. Many of them came, with their teacher, and they fell into a discourse about water baptism. G. Fox asked them, whether they could say they were sent of God to baptize people, as

John was; and whether they had the same spirit and power, that the apostles had? They said, they had not. Then he asked them, how many powers there are? Whether there are any more than the power of God, and the power of the devil; and they said, there was not any power than those two. Then said G. Fox, "If you have not the power of God, that the apostles had, then you act by the power of the devil." And his speaking was of such effect, that many substantial people were convinced that night. Next morning when he was passing away the Baptists began to shake the dust from off their feet after him. 66 What, said he, in the power of darkness! We who are in the power of God, shake off the dust of our feet against you.'

Leaving Dorchester, he came to Weymouth, where inquiring after the sober people, about fourscore of them gathered together at a priest's house, and most of them were turned to Christ Jesus, who had enlightened them with his divine light, by which they were reproved of their sins. There was at that time a captain of horse in the town, who rode about seven miles out of town with G. Fox: this captain was of such a merry temper, and so exceedingly given to laughter, that G. Fox several times spoke very seriously to him about it; but it was become so customary to him, that he would laugh al