An exact Hiſtory of the Life and Actions of James Naylor ſince he became a Quaker.
IEſus Chriſt the only reall and eternal Son of the Almighty Father, that out of a fore-ſeeing and fore knowing ſenſe (of the ſtate of all things) in himſelf fore-ſaw and underſtood that the inſtable and mutable mind of miſerable man would be always buſied and imployed upon one ſubject or another, eſteemed it a part of that true wiſedome inherent in himſelf, preſcribed ſuch a matter for it to work on, as might tend principally to their own perpetual good, and his eternal glory. Seek ye firſt the Kingdom of God, (and then that they might reap no diſcouragement by the want of meaner injoyments, as riches and honour, he promiſeth a taſte of that here (his bleſſings) which in a higher ſenſe ſhall be wholy injoyed hereafter) and all theſe things ſhall be added unto you.
And to attain any happineſſe or precious injoyment which is to be purchaſed by the overcomming of withholding difficulties; we muſt firſt indeavour to remove all defects and impediments2 as evill which is contrary and oppoſite to good; and the readieſt way ſo to do is to underſtand and know the cauſe that may either withhold us from the omiſſion of duty, or incourage us to the commiſſion of diſobedience, that ſo that being known we may be the better fortified to withſtand any temptation from them proceeding that providence ſhould ſuffer to aſſault us, which is the intent and ſubſtance of this precedent diſcourſe.
Sad it is to conſider, that as the world draws neer to a period, the wickedneſſe of men innumerates; and that every day Which ſets them a ſtep neerer to death, ſhould throw them a ſtride further from a better life: as if every Age were only an addition of impiety, and a new torrent of iniquity, which added a ſtream more to the compleating the fulneſſe of ſuch ſins as might extract an immediate deſtruction, as not only bare reports, but to ſad experience verifies in every Age, but more eſpecially in this wherein we live: not only Satan indeavouring to transfigure himſelf into an Angel of light; but man attempts to transform himſelf into an impe and angel of darkneſſe, in that a wretched and ſinful man ſhall be no more called James but (Jezebel for inchantment, and not) Jeſus.
But I come to what I intend, God in his juſtice have given over men at this time to yield ſubjection to the alurements of Satan, and to believe lies becauſe they have pleaſure in unrighteouſneſſe, &c. Among which number chiefly is one who for his horrid blaſphemies, is unworthy to be what he ſeems, a man who is well known by3 the name of James Naylor, of whom 'tis hard to ſay whether he is moſt indued with wit or wickedneſſe; but it's eaſie to ſuppoſe; it were well for him he had none of the firſt, ſo he were void of the latter. But ſince Providence offereth ſo ſad a ſubject, I can do no leſſe in duty but lay forth my ſelf and my abilities in a caſe of this conſequence, when a man ſhall aſſume the name of God, and take unto himſelf his attributes, as doth this grand Seducer of whom I now intend to treat: and ſince ſome have worthily written of his Tryal and Examination, &c. I ſhall not go about to erect any thing that may ſavour of Tautology, but carefully, truly and impartially, treat of what he hath done and practiced ſince he came to be a Quaker; that ſo by his miſcarriages the induſtrious may be improved, & the drowſie awakened to underſtand the deceits of, and arme himſelf againſt the man of ſin and his factors; and that I may ſo do I ſhall methodically proceed.
Firſt, To decide that which various reports render diſputable to moſt, when indeed what is ſaid ſeems to be raiſed by ſuch as would willingly ſay ſomething, yet know not well what, which ſavours rather of a buſie-brain, then a well grounded knowledge; I mean his Parents, birth and profeſſion, &c.
He is the ſon of one Goodman Naylor (ſo called in the Country) of Anderſlow in the County of York, where he was born, neither to much plenty or mean penury; but as he was not over-rich, ſo was he not over-poor; but ſuch was his eſtate, that with his own induſtry (by report) he might4 have lived comfortably, as other Countrey people do whoſe hands are the Tenants that produce a livelihood. Concerning his profeſſion, reports are various, ſome ſay he was a Gentleman born and bred, others that he followed huſbandry; and ſome ſay this, and others that, but to ſatisfie the induſtrious, I ſhall in few words declare what I can a vouch to be truth if man may be believed; a Gentleman, now one of that honourable Society of Grayes Inn, who was either born or bred (if not both) either in or neer the ſame Town or place where this falſe prophet had his entrance into this tranſitory world, who was alſo School fellow with this Naylor, and knew his friends, reported to a friend of mine, before ſufficient witneſſe, that this James Naylor was the ſon of one Goodman Naylor (ſo called in the Country) by profeſſion a Sow-gelder, and did alſo follow the ſame profeſſion of a Sow-gelder, and thereof made either all, or part of his livelihood (which was alſo reported by one that was a fellow Souldier with him in the Army) till ſuch time as he took up Armes and ſerved in the Army, firſt under the Lord Fairfax, next under the Lord Lambert. And for his education it was neither ſuch as might indue him with more then to underſtand, write well, & read his mother tongue; nor leſſe then might make him capable to undergo any ordinary imployment; and though he be a man of an exceeding quick wit, and ſharp apprehenſion, inriched with that commendable gift of good oritory with a very delightable melody in his utterance; yet he either out of policy or neglect, indeavours to make the world believe5 he hath not at all bettered or improved it; for in his anſwer to my Publique Diſcovery, he ſeems to be ignorant what the word etimoliger means in that; when for his indeavouring to derive the word Trinity from Rome, in reply to that I call him deceitful Sophiſter, yet ſimple etimoliger; and in his anſwer to that Reply, he ſaith, here I am called a Soffiſter and an etimoliger, as if the word were odious, or had ſome relation to a ſcandalous or reviling ſtyle; but it is freely confeſſed that in another book, which he owneth, though perhaps ſome Jeſuit writ it; being an anſwer to Mr. Joſhua Miller's Antichriſt in Man, the Quaking Idol. He there flies from what he pretends, immediate revelation, to the rules of art & learning, indeavouring to confute logical Silogiſms by the like, and that not only by ſuch as bear only the name, but alſo the exact rules according to art, though void of the power, becauſe they want the force of truth; ſo that I find he can write a very legible hand, (if that he writ to me was his own) he ſpells good Engliſh; and either he hath more in him then he will make known, (and then perhaps he is what I judge him to be, a Jeſuit) or elſe ſome other writes what he owns. In the next place it will be neceſſary to declare his original call and entrance into this damnable hereſie wherein he now ſtands, not as various reports render it, but as he himſelf hath often declared it, not only in private, but in the publique meeting at the Mouth within Alderſgate, London, to me and many others that have had diſcourſe with him there.
The manner of his call and entrance into this damnable Sect and Hereſie wherein be now ſtands.
HE ſaid, As I was in the Field at Plow, in Barley-ſeed time, meditating on the things of God, (in his apprehenſion) ſuddenly I heard a voice ſaying unto me, Get thee out from thy Fathers houſe, and from thy kindred, and I will be with thee at all times, and in all places. Whereupon I exceedingly rejoyced, that I had heard the voice of that God whom from a child I had indeavoured to ſerve in ſincerity and uprightneſſe of heart, and whom before that time I had never Known in truth: So I went home and waited there a good while, and not being obedient to that heavenly call, I was caſt down and remained in a ſad condition, as many friends can witneſſe, who wondred to ſee ſuch a change in me, and thought I was diſtracted, and that the hand of God upon me had made me lunatick by deſtruction of my ſenſes, & I would never have ſpoken nor eaten more: but after I was mad, and willing to go, I gave my eſtate away, and I began to make ſome proviſion, as Money, Apparel, and other neceſſaries for my journey; but a while afterwards going with a friend from my own houſe on ſome buſineſſe, having an old ſuit on, without any money, the7 voice ſpake again, commanding me to go into the Weſt, and then it ſhould be revealed to me what was appointed for me to do; and not knowing whither I ſhould go, or what was appointed for me to do, neither having taken my leave of her whom the world calls my Wife, and thoſe children which according to the fleſh are mine, I was obedient, and after I had been there a while, it was given me what I ſhould declare; and ever ſince I have been obedient to that which is pure in me and in you all, Chriſt manifeſt in mortal fleſh.
Whereupon I asked him whether that friend or any elſe beſides himſelf heard that ſame voice? or how ſhould it be known to be a truth, ſince we had nothing but his own word for it? He anſwered it was not a carnal audible voice, to be heard with an earthly ear, for it was heavenly; and that it is true, the ſpirit beaereth witneſſe, and I know his witneſſe is true.
Q. I asked him whether the voice were external or internal, and to whom he gave his eſtate?
A. He ſaid that that which is pure in all your conſciences, which convinces you of the evil you do, Chriſt in you, the true light ſpoke to that of God in me, and I heard it, and will witneſſe to that of God in you all (or words to this purpoſe) that it is pure and eternal.
Q. I asked him to whom he gave his goods and eſtate?
A. He ſaid to his Wife and children.
When indeed I had thought in imitation of the8 Phariſees, he had boaſted of ſome deeds of charity he had done with it before men, not but that it was well beſtowed as it was diſpoſed of; for I think as they had moſt need of it, ſo they had moſt right to it; and the promiſe he faith, is fulfilled in that God hath witneſſed to his doctrine; but what that Witneſs, what that Power, and what that voice is, and from whence is evident.
Firſt, By his Apoſtacy, in that when he had aſſociated himſelf with a people that endeavoured to live and walk with and in the Lord, that he ſhould backſlide from thoſe ways of truth and embrace ſuch errors as have led him unto the height of blaſphemy: when as the Apoſtle ſaith, They (and ſo he) went forth from us, because they were not of us: but like tares among Wheat diſagreeable and fit for nothing but Deſtruction.
Secondly, By his Actions, the firſt ſtep whereof led him to ſuch art Act as gives much ſuſpition, nay even aſſurance of inconſtancy and adulteries, &c. as hereafter ſhall be made evident in this diſcourſe.
Thirdly, His Doctrine, in that he preacheth down all truth and up all errors, as denying either Magiſtracy or Miniſtry; or either Goſpel or civil Laws, or Diſcipline, &c.
Fourthly, By his Blaſphemies of which he is juſtly convicted (and for which he hath partly ſuffered) by the Supreme Authority; as that he is the Son of God, and the Son of God is but one; and then he being one, and the Son of God as (he ſaith) there is by that account no other: and queſtionleſs9 he hath been long of this judgement though not ſo publique in it: For long ſince he ſaid, he was as holy: juſt and good as God himſelf, thereby claiming anequality with God though at a farther diſtance then now; for then he onely claimed an equality by purity, but now by dignity & affinity, as being the Son of God, and one with the Father: See Mr. Farmer's Satan inthron'd in his Chair of Peſtilence &c.
I have firſt laid down thoſe four Heads as a ground-work to what I intend to enlarge upon in proſecution of this Treatiſe; but before I proceed to doe ſo, I ſhall ſpeak a word or two concerning the proceeding of the Supreme Authority againſt him of whom we now treat; by reaſon that many though ſome indiſcreetly ſay, The ſentence pronounced againſt him ſavours of a harſh judgment thereby endeavouring to ſcandalize the ſupreme and high Authority with cruelty: to which I ſhall ſpeak a word or two impartially.
Since it is eſteemed not onely in this, but in all other Nations, an act of high in juſtice to ſentence him to die the very worſt of deaths, that ſhall aſſume unto himſelf the title of his Prince or Governour; or that ſhall any waies endeavour to impair the titles and glory of him: how much more ought he to die or ſuffer a worſe puniſhment that ſhall commit a greater offence, and make himſelf the Son of God, the King of righteouſneſſe. I have read of them that for bearing in their Coats of Arms that which belonged onely to the Crowne have ſuffered as Traytors; as Lord Howard Duke10 of Norfolk, with his ſon the Earle of Surrey, in the dayes of Henry the 8th. though men in great and high eſteem and of no leſs honour, for this offence and no other were arraigned, convicted and condemned as Traytors: then how much more ought he that ſhall make himſelf the Son of God, &c. to die if it were poſſible a hundred times? for look how much God is above man, ſo much ought he to ſuffer a juſt torment more then death if it were poſſible; And therefore the ſentence which was paſt upon him, and he hath partly undergone, was more in mercy then juſtice could well admit, and they with honour pronounce againſt him: but 'tis true indeed, mercy ſhall find mercy, and its a ſignal token of a tender charity in that mercy was exalted in the midſt of juſt Judgement.
I ſhall now proceed to treat upon and examine the ſeveral things before laid down.
Firſt, That it is an evidence that that voice, that power, and that witneſſe is not of God or goodneſſe, that ſpoke to him, goeth with him, and teſtifieth of him. Firft, by reaſon of his apoſtacy; it is a precept in the word of God, concerning him which backſlideth from the faith which ſtands in Jeſus Chriſt the onely reall and eternal Son of God the Father, after the firſt and ſecond admonition, if he repent not, give (ſaith the holy Ghoſt) or deliver ſuch a man over to Satan, which is, excommunicate, or exclude him; ſo then he being delivered over to Satan is no more of God, in reſpect that power which is given to the Church to excommuninate falſe members, hath been exerciſed11 on him as a backſliding brother; we ought to look on him as one under the power of Satan, and not to bid him good ſpeed, leſt we be partakers with him in his evill deeds: And indeed if we conſider him in the ſtate of a falne brother, we cannot wonder to ſee him raign in all manner of wickedneſs, in reſpect the Holy Ghoſt ſaith, that falſe Prophets mnſt come, and falſe Chriſts ſhall ariſe: it is juſt with God to give him over to believe lies, becauſe he hath pleaſure in unrighteouſneſs;2 Theſ. 2 10, 11, 12. 1 John 4.8. Heb. 12.29. For as God is light, and ſo able to diſcern all things; ſo is he all-ſufficient to underſtand and do all things: and as he is all love to his children; ſo is he all judgement (yet merciful) to his enemies: Therefore let him repent him of and not perſevere in his blaſphemies;1 Tim. 1.23. for though he can contemn Authority, and ſay in the mind he is in, he would not be uncovered though he were in the Parliament houſe: Yet let him know, that he that reſiſteth (or contemneth) the Powers, reſiſteth the Ordinances of God: and he that reſiſts,See Mr. Bourn, p. 41. receiveth unto himſelf damnation: And it is a moſt ſad thing indeed with Korah, Dathan, and Abiram to play with and contemn the wrath of God-leſt the bowels of the earth chaſtiſe their preſumption. Rom. 13.2, 3.I both would and ſhall endeavour brevity in what convenience may require; yet for the good of thoſe that ſtand between two not knowing whether they were better to backſlide or ſtand faſt where they are: I ſhall endeavour in a few words to ſhew you what I apprehend to be the cauſe of the Lords for ſaking him, and giving him over tp his own luſt: and as I12 often told him and George Fox, Borows and Hoberthorn, &c. I obſerved a Learned Author laid this down as maxim in Divinity, that when a man ceaſes (with this quaking Sect) to be guided by Gods Laws, God gives him over to be ruled by his own luſts; and therefore I wiſhed them not to whet and provoke the anger of the Lord which is a conſuming fire: And in a word, I am cleerly of this opinion, that had he had true faith, he could never have finally fallen to reprobation and blaſphemie: It is probable he might have faith, but not true faith; for as ſaith Dr. Holmes, there is a faith of adherance, and there is a faith of aſſurance, &c. The true faith muſt be exerciſed in true worſhip, the end whereof is true happineſs, and all worſhip not agreeing with Gods revealed will, is prophaneſs and irreligion, the end whereof is not happy but wretched; For this is life eternal to know God, and whom he hath ſent Jeſus Chriſt, and (not James Naylor.) And he that expects to reign with nim, muſt believe that he is able to ſave to the uttermoſt;Heb. 11.6. John 1.11. 2 Cor. 5.7. John 20 29. Heb. 11.1. Epheſ. 2.8. and all other that pretend ſo to doe beſides him are ſeducers; and let him pretend what revelations he will, this a true believer muſt know and relye on, That no man hath ſeen Gods eſſence, that is greater then any finite apprehenſion; ſo that let Quakers and their ſeducing teachers ſay what they pleaſe; this is truth and no lie, we walk by faith (the eye of the ſoul) and not by ſight; and therefore Chriſt when he had aſſumed a viſible nature (in his incarnation) for that work of our Redemption would not be long converſant on earth in his publique Miniſtry, that13 our ſalvations might not be in ſenſe, but believing; bleſſed are they that have not ſeen yet have believed. The neceſſity of faith appears in that, the juſt ſhall live by it: by faith we are juſtified, without it we cannot pleaſe God;Habakkuk 2.4. and what is not of faith is ſin: the excellency of it in that it apprehendeth the riches of Chriſt, and in him the unſpeakable treaſure of Gods mercy, peace of conſcience, reconcilation with God, remiſſion of ſin, indemptnity from the guilt and puniſhment, &c. In fine all things which concur to the compleating true happineſs. It ſtiled Abraham Gods friend, and us his ſons; it is the ſanctuary of a troubled ſpirit the firſt fruits of the heavenly Paradiſe: In a word, precious is that faith which believeth all the word of God is true and to be obeyed, and ſaith, that Jeſus (and not James) is the true Chriſt: and that there is Salvation in no other name under Heaven. They beſt know how ſweet a Jewel faith is, that can value the enjoyment by the want of it: but to ſuch as Naylor and his ſect, who are deluded with falſe light and temptations of ſecurity, there appeareth no want of it in themſelves, becauſe they are ſecure: but I heartily wiſh they knew, and would believe there is a common faith, which reprobates may have, and that is either hiſtorical ſuch at the Divels have, Jam. 2.19. or temporal, as Mat. 13.20. Acts 8.13. and this is either a faith of miracles, or a deluſion of ſecurity. There be many degrees, but one onely object of true and ſaving faith, and that is Jeſus Chriſt (and not James Naylor,) and that which we are to believe and obey, is the infallible truth of14 God (the firſt, God, the ſecond, his Oracles. ) and his Will concerning our Salvation revealed in his Word. The word and teſtimony of man may be the ground of opinion which is of things probable; but true faith can ſtand on no other baſis but the Word of God which is infallible, certain and can have no falſhood in it, and he that goeth without this guide runneth like thoſe Iſraelites to the mountains of the Cananites,Numb. 14 40. to their own deſtruction, as this Sect, and particularly him of whom we now ſpeak, gives too ſad a teſtimony of this truth.
I deſire thy excuſe (Courteous Reader) if I have been tranſported too far on this Subject, be thou pleaſed to read it but with as much patience as I writ it, and 'twill extenuate the Teadiouſneſſe of it; I ſhall reſt no longer here, but preſſe onward to what I intend, and that leads me to the ſecond ground, which argues the ſpirit by which he is acted to be not divine but diabolical. Which is this,
Secondly, By his actions in general, but chiefly by reaſon that the firſt ſtep he took after his apoſtacy gives ſtrong ſuſpicion, nay plain aſſurance that he is guilty of inconſtancy and adultery, to the clearing of which I ſhall proceed, and in ſo doing it will be requiſite to trace him along from the beginning, when he firſt left that Church whereof he was a member; and in ſo doing obſerve what is worth the noting, as ſhall ſeem moſt convenient.
Naylor being a member of a Congregation at15 Wool-Church in Yorkeſhire, he was there excommunicated for his blaſphemous Tenets, as Mr. Chriſtopher Marſhall Paſtor of that Church whereof he was a member confeſſed;〈…〉 who is alſo well known to be an able, godly and ſincere Miniſter of the Word of God; who alſo in a Letter to a friend, a Copy whereof I read, is related this ſtory, that James Naylor, ſince he was a Quaker, having gotten into the acquaintance of a woman named Miſtris Roper, and her huſband being gone away from her on ſome occaſion a long voyage; he the ſaid James Naylor uſed greatly to frequent her company, being more then ordinarily, and to be plain, more then civily familiar with her, uſing frequently to dandle her on his knee, imbracing and kiſſing her more then was either fitting or beſeeming civility; and in the time of her buſbands abſence, either by ſome other, or (as is moſt likely) and is ſuppoſed by James Naylor ſhe was gotten with child, and when her huſband had been abſent from her, and Naylor acquainted with her ſeven and forty weeks, ſhe was brought to bed of a Baſtard-child; and this was ſeveral times profered by my ſelf and my loving friend Mr. Perſival, to be proved and made good before any Magiſtrate, if they durſt put it to tryal; and I profered to read the Letter, or at leaſt a Copy of it, at their publique meeting, provided that Naylor or any other ſhould but ingage that I ſhould have neither violence offered to me nor to the paper, but it would not be granted; and Naylor himſelf when accuſed with it in his meeting, was unable to clear himſelf any16 further then with ſilence, which gives conſent,A weak excuſe (yet as ſtrong as his innocenſe.) and leaving his ſtanding he ſaid, This is a prieſt lie. And without queſtion had he been able to have ſaid any thing that might have ſavoured of an excuſe, he would have been ready to have ſpoke that with much addition, his tongue being free to run commonly, not only beyond reaſon, but truth also; and one paſſage in the ſaid Letter muſt not be omitted; which was,
Naylor being on a time in private with her, the ſaid Miſtris Roper, dandling, imbracing and kiſſing her laſciviouſly, ſhe in a jeſting manner thus expreſt her ſelf, as glorying in their ſtolen wickdneſs, Now James, what would the world ſay ſhould they ſee thee and I in this poſture? but what his ananſwer was I cannot ſay, but it may eaſily be ſuppoſed to be ſuch as ſhould incourage her in her ſin with greater impudency, if it might be; and though he nor his friends durſt not bring it to the Bar of juſtice, he knowing his own guilt, and fearing the puniſhment on the Law in that caſe provided: yet Providence hath ſo diſpoſed of that buſineſſe, that ſince he was in queſtion for that horrid and ſcarce to be paralel'd blaſphemy, it hath been a matter diſputed of before the Seat of Juſtice; for Mr. Perſival, our a zeal to Piety, by having impiety corrected, went to the Honourable Bramfield, a known godly pious Gentleman, and Churchman of the Committee choſen to examine his miſdemeanors, and gave him to underſtand the matter, and told him, that if his Honour pleaſed to ſend for Mr. 17Lamb at Elie-Houſe, he had in his cuſtody the original Copy of the Letter, containing the whole proceedings before the ſaid Church, under Mr. Marſhall's own hand: Which Mr. Lamb being ſent for, and producing the ſaid Papers, they were read to the ſaid Naylor's face in the open Court; who being asked what he could ſay for himſelf? as to this did not nor indeed could not deny the action, but only denied the time, as being not ſince he was a Quaker, but when he was a Souldier; and he ſaid it was not in that nature in which thoſe Letters preſented it, as in any diſhoneſt or laſcivious way, but only he then kiſs'd her in the way of courtſhip. To which, anſwer was returned that it was no ſuch thing as he pretended, but ſince he was a profeſſed Quaker, and not before; which when he ſee it would be made ſo evident, that it would be rendered inexcuſable, he was ſilent as to that; and that it is ſo by conſequence, hereafter ſhall be verified. Thus much for this particular act, I ſhall now come to treat of ſome of his actions in general.
Here followeth a brief Narrative of ſome Actions committed by him, with ſeverall other Paſſages of the like nature, ſince, and not before he was a Quaker.
JAmes Naylor being on a time in a meeting at Sedbergh in the North, peremptarily aſked one who is reputed to bean honeſt ſincere Chriſtian, named Samuel Handley, whether he were free from ſinne or no? who replied, he was ſenſible of his own infirmities, and therefore a ſinner; with that Naylor railed at him with the uncivil terms of Thief and Murtherer, Cane and the like; and juſtified himſelf to be perfectly free from ſin: And here may I fitly inſert a paſſage between one (whoſe name I omit, because he is well known about where he lives) and my ſelfe at the Bull and Mouth within Alderſgate.
I being on a time at the ſaid meeting, fell by chance in diſcourſe with one who (by his ſignal termes as thou and thee) I ſuppoſed to be a Quaker, with whom (after other things) I had ſome ſpeech concerning preſent and perfect perfection, which he in part denying, I ſaid that Naylor owned, and preached to maintain it, as in a Letter extant, in the Quakers whiteſt Divel unvailed; whereupon the aforeſaid A.A. called me lyer, and child of the19 divel, till producing the book it ſelfe I read unto him Naylors own words; which when he heard, he ſaid, doth James ſay ſo? I anſwered, yes; nay then ſaid he, It is truth. So far are they bewitched with his deluſion, as to ſteer their faith by his unſtable and vitiated brain.
Naylor hearing of a Bull-baiting in Cheſterfield, whereof Mr. Billingsly was Paſtor, he writ a Letter to the ſaid known godly Miniſter, wherein he ſaid that ſwearing, curſing, bulbaiting, and blaſpheming of God was the fruits of John Billingſly's Miniſtry; thereby indeavouring to ſcandalize the man that had done him no prejudice;See Learned & Reverend Mr. Bourn's defence of the Scritures, p. 17. 18. which indeed was his uſual practice, as is evident in many particulars too tedious to name; which is a ſignal demonſtration ofa malicious ſpirit: but when he was in publique, he was accuſed with this act of falſhood (indeed the proper fruits of his ſpirit) he denied it, calling him lyer that laid it to his charge, till his Letter was produced, which proved him in an untruth, when he wanted not impudence to excuſe (but grace to repent for) that lying accuſation.
A Poor honeſt Country-man of Wingerworth in the County of Derby, having heard Naylor prate after his uſual manner (error and blaſphemy) was ſo infuſed (not with pure light as they pretend) but with a deſperate diveliſh humour, that he deſtroyed and drowned himſelf; which plainly ſpeaks by what power and ſpirit they are acted: Not unlike to this was that of Mary White, who20 by the damnable ſedition of Burrows, Howgall, and Hoberthorn, the orators for the promotion of the man of ſinJames Naylor (not the) but their Chriſt. and his cauſe, was miſerably be witched and inchanted to death after ſeveral and ſad motions and fits, as heaving and ſtrugling like Convulſion fits, with ſtrange out-cries, as barking like a Dog, lowing like a Cow, &c. witneſſed by Bartholomew Le•ald,See a ſheet called quakers or enchanters Sold by Mr. Dod Suſannah Green, and William White on oath before Edmund Harvey, Eſq And the like that of Gilpine and alſo Cotton Croſland that hanged himſelfe, who pretended he knew more and higher things himſelf them any or all the Miniſters in England did; the truth whereof the end demonſtrates. And another in the North,See Gilpin towards the latter end. whoſe name I think was Birch, who was ſeen in the act committing Buggery with a mare, and for it fled, all then profeſſed Quakers.
It were in vain to cite every ſlight paſſage, and to treat upon his ſeveral lies and falſhoods wich would rather afford a great volume, then be contained in ſo ſmall a tract as this Treatiſe: and although much more might be ſaid to this purpoſe, I only intended to touch on this by the way, and come to the next thing intended to be treated on, as an evidence that he is under a ſpirit of error.
The third evidence is his Doctrine, in that he preacheth down all truth, and up all error, &c. and here I ſhall begin with that which is moſt material to this ſubject. See Mr. Bourn, his defence of the Scriptures, 9. 20.
And firſt, In that he ſaith he is as holy, juſt and good as God himſelf, without either limitation21 or reſervation; as was witneſſed by two at Kendal, and an honeſt Inhabitant of Ʋnderborow neer to Kendal: Saith, he and many others heard him utter this blaſphemy, but being all followers of Naylor he believes they will be ſlow and unwilling to teſtifie the truth in this caſe: yet he calls me lier often for accuſing him for holding perfect perfection, when by this account, if he were as holy, juſt & good as God himſelf,See my Publique diſcoverie of their ſecret deceit. and not perfect, what then? is God imperfect? O horrid blaſphemy! He holds that the Scriptures are not the word of God, but only a declaration of that word; and that their words and Letters are the declaration alſo; ſo then both being one in quality, equality afordeth no different diſtinction: & ſome of them have burned the Bible (as I have heard them boaſt) in contempt of it. And Naylor hath ſaid more then once that he that expected to be ſaved by that Jeſus Chriſt that died at Jeruſalem ſhould be deceived;See the perfect Phariſee. p. 8. and this character the holy Ghoſt gives of the man of ſin, antichriſt;See Mr. Boure, p. 16. if any man (as Naylor in effect) denies Chriſt as being come in the fleſh that is a deceiver and an antichriſt;1 John 2.22.23. he hath alſo erroneouſly taught that we owe no obedience to any Magiſtrates, or to render them any honour or ſubjection, which though in publique he denied before the vulgar people, yet then was he teſtified to be in a lie by one of his own Sect, who openly confeſſed he received that doctrine from Naylor himſelf, ſee the Northern Relation, p. 9. and oftentimes he hath denied that the Scriptures and written word of God to be either the judge of22 ſpirits or of controverſies, or the rule by which every Chriſtian ought to walk, and by which he ought to guide himſelf and limit his actions; and when I ſaid I did underſtand a diſtinct and vaſt difference between Chriſt the word, and the word of Chriſt, the firſt being God, the other but the expreſſive temporal word of God,See my Publique diſcovery. wherein, the holy Ghoſt ſtooping to our infirmities ſpeaks in ſuch termes as may impreſſe on our capacities. I defie your diſtinctions and your carnal words, for Chriſt is the word, and God is the word, and all other words are without in the nature, &c. He alſo affirmed in his anſwers to my queries (extant in my Publique Diſcovery) that that immortality, that incorruption, &c. ſpoken of us injoyed by Saints in Heaven, he injoyed here immediately on earth; and that in oppoſing him and his hereſie, I ſought and indeavoured to kill the juſt one in them, and that I would murder them that were out of Cains way and were tranſplanted from death to life, with much more of the like abſurd ſtuff. And on a time being diſputing with a godly able Miniſter, about that light in all men, Naylor laid down this abſurd error, That an Indian that never heard nor read of Chriſt, by that which is in every man, knew Chriſt Jeſus,See the defence of the Scriptures p. p. 22. as well as any man. It will not be impertinent in this place to inſert one notable ſtory of him.
A very notable Story worth your Obſervation, and unqueſtionably true.
JAmes Naylor being on a time at a place where it ſo fel out that a godly Miniſter* chanced to be at the ſame time who ſtood up & ſaid unto him,One Mr. Cole a known godly Miniſter. the Lord put it upon my ſpirit to ſpeak a few words unto him on ſome things that might tend to edifie the audience: to which Naylor audaciouſly and preſumptiouſly ſaid, (as making it a matter admirable) haſt thou received a meſſage from the Lord, and I not know of it ▪ thereby pretending privacy to and knowledge of the hidden ſecrets and unſearchable councels of the Lord, like to Hezekiah, 2 Chron. 15. Which way went the Spirit of the Lord from me to ſpeak unto thee? thus doth he preſumtiouſly lift himſelfe up above what he is; but I ſhall wave what might be further ſaid on this ſubject, not intending to write much, but onely to give an evident demonſtration in brief of what may ſet him forth to be as he is a deceiver, and not as he pretends a Saviour: and to that end I come unto the Fourth argument or evidence that he is under a ſpirit of ſedition and hereſie.
The fourth evidence which plainly declares he is under a ſpirit not Divine but Diabolical, to wit, his Blaſphemies.
ANd in this order might have been inſerted ſeveral particulars already treated of, but that I intend no needleſs repetition of things paſt, in reſpect this preſent juncture of time gives too large a ſubject to treat upon, and not onely for us to wonder at; but for future poſterity alſo to admire that ſo much of the Divel ſhould inhabit in a man, out of which I ſhall compleat this Chapter.
Moſt blaſphemous is, and was that expreſſion, I am the Son of God, and the Son of God is but one;See Mr. Farmer, p. 14. 15, 16, 17 and the like I am ſaith he, the prophet of the moſt high God, I am the Son of God, and the everlaſting righteouſneſſe is wrought in me: and then arrogantly as imitating Chriſt, he blaſphemouſly applyeth the words to himſelf, if ye had known the Father, ye would have known me alſo; and as he gives theſe teſtimonies of blaſphemy of himſelf, and is thereby guilty of blaſphemy; ſo alſo in reſpect that he receiveth titles from others which are as bad as when they call him King of Iſrael, he anſwers to it, ſee Mr. 25Farmer's Satan enthron'd, &c. When he was aſked art thou the unſpotted Lamb of God that takeſt away the ſins of the world? he anſwers in the affirmative, Were I not a Lamb, Wolves would not ſeek to devoure me: thus taking to himſelfe the titles and attributes onely belonging to Chriſt, therein robbing God of his glory and honour. And thoſe Proſelytes of his who are trained up by and under him, doe queſtionleſſe nothing but what they have learnt of him, and a witneſſe to this truth, it is in that he corrects them not, but countenanceth them in their actions and expreſſions of the higheſt blaſphemie; as thou everlaſting Son of righteouſneſs and Prince of peace: Oh how my ſoul travelleth to ſee this day which Abraham ſaw and was glad, and in the ſame letter as a ſignal of obedience to him is added ▪ Oh I am ready to fear as a ſervant, and to obey as a child: and again, thy name is no more to be called James but Jeſus,Page 8. thou King of Iſrael, and thou on Son of the moſt High;Page 13. and Oh thou beloved of the Lord, the Prophet of the moſt High; and Martha Simonds (a woman for her toughe,Page 4. indeed better befitting a Cuckingſtool then a ſpeaking place) doth acknowledge ſhe worſhipt him; and being aſked why ſhe did ſo, ſhe ſaid, ſhe ought ſo to do it being her duty, ſhe calls him Lord, becauſe (he ſaith) he is Lord of righteouſneſs and Prince of peace, and anointed King of Iſrael;Page 15. 16. and Dorcas Erbury witneſſeth, that he is the onely begotten Son of God,Page 17. 18. and that he is worthy of honour being the holy Lord of Iſrael, and ſhe ſaith, ſhe knows no other Saviour, and ſhe believes in him the World calls James Naylor, and that ſhe calls him the Son of God,26 and ſhe is commanded to call him Lord and Maſter, and to ſerve him with much more of the like nature: which to repeat at large were tedious and unneceſſary in reſpect this is ſufficient to ſhew him guilty of the Fact for which he now hath ſuffered the greater part of his puniſhment; and what I have ſaid, I ſuppoſe is ſufficient to convince any rational ſenſible man, that the ſpirit Ruling in him is not Divine but Diabolical; and I am confident that he which ſhall read Mr. John Gilpins Book, wherein he relates how he was ſeduced by the Divel (yet with a Quakers pretences of a more pure and cleer light even Chriſt himſelf) who poſſeſſed him immediately and really four ſeveral times; and ſhall read this relation of Naylor's call into this ſect, will find ſuch a concurrence in the manner that the difference will reſt onely here, the ſubject is not Gilpin but Naylor; and as the manner was alike, ſo is the matter, both being deluſions vail'd under glorious pretences of divine revelation: there extaſies were both of alike ſtrain after the manner of the working of Satan by their own reports; onely one is ſeired in impudence, the other ſalved with repentance: but one paſſage in that of Gilpin I cannot omit willingly, which is this.
A Remarkable paſſage and worthy your Obſervation.
GIlpin having but once taſted of that bitter berry of Apoſtacy from the truth, yet wanting that inward evidence from an internal light which others boaſted of, could not be contented to weigh but preſſed forwards from the ſhallow ſide to the bottomleſs channel of ſoul impoveriſhing errors: and therefore extremely thirſted after the act of quakeing, thinking that then he ſhould feel that internal power that might evidence their external preaching, which as yet he could not doe: But when the Divel had ſo fair an opportunity as this to enlarge his Dominion, he caſt him into that action he ſo much deſired. When the Divel as it afterwards appeared and confeſſed it ſelf to be in the likeneſs of a Dove, deſcended upon him, and entred into him, pretending to be the holy Ghoſt: in this ſtate he going to their meetings where one Chriſtopher Atkinſon was ſpeaking, he returned home with great joy in that the power (as he ſaith) which was within him had enabled him to witneſſe to what was ſaid, ſo that it may eaſily be diſcerned what that power is, whoſe doctrine the Divel bears a witneſſe unto; I am cleerly of this opinion that Satan cannot witneſſe unto the things of God28 really, but to overthrow them further by his chief policie.
I come now to what I would willingly be brief in, which is to ſpeak a word or two to the opening and explaining of the politique deſignes of this man of ſin James Naylor, in the carryiny on this blaſphemy, and high treaſon againſt the moſt high God of Heaven and Earth.
The Politique deceits of this ſeducing Sophiſter in carrying on this his deſigne of Blaſphemy and Treaſon againſt God.
ANd in ſo doing I ſhall firſt of all obſerve two or three things and that but name them.
And the firſt is, that it was his uſual cuſtome and common doctrine both to act and to teach that it was unlawful, nay ſinful to give or receive civilities, good morrow or good deen, or you are welcome; or fare you well; nay not from children to their Parents, or inferiours to their Magiſtrates in general. And next more particularly, he not only forbid it to his hearers, but upbraided others that received titles of honour or reſpects, as Sir and the like: and in my Publique diſcovery in his 14. queries to me, and to ſeveral others he renders this as an invective againſt the Miniſters, and as a ſignal token of a falſe Prophet, who ſtand praying in their Synagogue (but he cannot ſay the Pillory) and being called Maſters, &c.
And laſtly, What he upbraided as blameable in others he now cries up not only as vertuous, but as a fruit of the immortal ſeed in himſelf, being called not only Maſter but Lord; and not Lord onely neither,30 but King of righteouſneſs and Prince of peace: See Satan enthron'd, &c. p. 13. are theſe words, thou King of Iſrael, and Son of the moſt High ▪ And ſee Mr. Farmer's Satan enthron'd, &c. p. 7. are theſe words; Oh thou faireſt amongſt ten thouſand, thou only begotten Son of God, how my heart painteth after thee: Oh ſtay me with Flagons and comfort me with Wine, and the like, which they doe not onely in publique but in common too, as Timothy Wedlock teſtifyeth; See Mr. Farmer's Satan enthron'd, &c. page 17. you may diſcern the hypocriſie of this deceiver that will practiſe contrary to his own doctrine, embracing not onely the civilities of Maſter, but honour as Lord; and not onely honour as Lord, but worſhip as Chriſt alſo. I ſhall now having ſpoke ſomewhat to this, alſo proceed to relate one Story which I had from a hand of repute; which was this.
An obſervable ſtory, (and yet very true) of one Duesbury (an eminent Quaker in this Land) how he lay with one Rebekah Burnhil, who he or Naylor, or ſome of their grandees had ſeduced to their Hereſie.
A Friend of mine, who is a zealous friend to the truth, and an ingenuous oppoſer of their Hereſie, had by his induſtrious care procured a relation under the hand of a Lincolnſhire Gentleman, named Mr. White, how that Duesbury (a known Seducer too, and Preacher of this Quaking hereſie) having inticed a ſilly woman, named Rebekah Burnhill to his ſedition, he then indeavoured to pull her one ſtep neerer to deſtruction by multiplying ſin to iniquity, and ſo as he had drawn her to his hereſie he indeavoured to intice her to his luſt, which ſhe reſiſting, and he perſuing, ſhe ſalluted him with this queſtion, How could he in conſcience ſo much wrong his Wife, as to lie with any other woman if he might? and what did he thinks ſhe would ſay to it ſhe knew it? He anſwered, I do her no wrong at all, in that I freely give her the ſame liberty I take my ſelf; (that was freely to be a Whore, as32 he was a Whoremaſter) whereupon in a ſhort ſpace he obtained his deſire; and having ſatisfied his luſt, ſhe propoſed another queſtion to him.
Rebekah. Qu. What if I ſhould then by you prove with child? what ſhould I then do?
Duesb. An. Why then you muſt be content to be numbred amongſt the tranſgreſſors, and to make your grave with the wicked; and what a pure Saint this was I leave it to any impartial Reader to judge, that knowing the event, would againſt knowledge and that light he calls pure, commit ſin: with which we ſhould deal as did Joab with Abſolom, not ſpare it for its beauty or any thing dilectable in it, but pierce it to the heart; and that by three darts,
The firſt, Repentance for ſin.
The ſecond, Abſtenance from ſin.
The third, Reſolution againſt ſin.
But to our purpoſe, The ſaid Rebekah Burnhill afterwards repenting of her offence, and as bewailing her ſin, confeſſed to the ſaid Mr. White what I have here preſented. And further, that James Naylor did attempt the ſame inconſtancy, but ſhe denied him; and Naylor hath been known to ſay, that he could as willingly and freely lie with one Rebekah as with his own Wife: on which words Mr. Jeremiah Ives propounded this queſtion to Naylor in the common meeting place.
Q. James Naylor, What Rebekah did you mean, when you ſaid you could as willingly, as freely, and as lawfully lie with one Rebekah as with your owne Wife?
33He pauſed a little, and then ſaid,
A. There be more Rebekahs then one in the world.
To which was replied,
Rep. That there are more Rebekahs then one, is nothing to the queſtion propounded; therefore we deſire to reſolved not how many Rebekahs there be,Rom. 1.21.22, 23, 24, 25 but which Rebekah you could ſo willingly lie with? Rom. 2. 22.
But when he ſaw that he could not avoid the queſtion,Rom. 2.5, 8, 9. he became ſilent.
So Mr. Perſival made uſe of this as an argument at that preſent of Naylors guilt in this particular, and ſaid to the people, You may obſerve that as to the thing whereof Naylor is now accuſed, he cannot, or at leaſt doth ſay nothing to clear himſelf of it, but according to his cuſtome indeavoured to avoid the queſtions. And truly to me it appears that the chief cauſe of his ſilence was not being able either to deny or confute what he was accuſed for, leſt in ſo attempting to do the thing might have been aggravated according to its proper nature, tolerating ſin; and ſince all his impudence afforded him not a confidence to outface this truth, its unqueſtionable true, elſe he would not have ſpared tongue to have rayled and lyed too if that would have done it.
And here I cannot but pauſe upon and indeed admire the ſeared impudence of this arch Heretick, in that paſſage between him and Mr. Ives; when Naylor (that pretends to abhor diſtinctions of perſons except they may acrue to his advantage) was in diſcourſe with Mr. Ives about Chriſt's34 being born after the fleſh, or according to the fleſh; Naylor made a vaſt diſtinction between theſe two expreſſions, after the fleſh and according to the fleſh: But Mr. Ives proved from Scripture a concurrance and ſo no difference between them; which diſpute with other things he inſerts in Print, in anſwer whereunto Naylor falſly aſſerts that Mr. Ives makes no diſtinction between being born after the fleſh and after the ſpirit. This paſſage I can witneſſe true, becauſe I read it; and truly ſince it is a matter which may ſeem a myſtery to ſome what his intent ſhould be in thus doing, ſince it muſt needs redound to his diſparagement when the deceit is diſcovered; I ſhall give you my thoughts of it, it being a principle amongſt them to receive what their leaders lay down or write as infallible truth; and that whatſoever is made publique by them, they all will peruſe, he did it to confirm them to himſelf, that are ſeduced by him, by making and repreſenting them as odious as may be, that in any ways oppoſe or withſtand his hereſies; and that this is common with him, who ſo reads my Publique Diſcovery and his pretended anſwer cannot but witneſſe.
The manner how James Naylor was burned, firſt through the tongue, and afterwards branded in the forehead with the letter B. at the Royal Exchange, London.
THe relation of his former juſtly deſerved puniſhment. As firſt, Standing on the Pillory at the Pallace-yard Weſtminſter, and whipping from thence to the Royal Exchange, London having been heretofore largely related by ſome who have noiſed it through the Land, I ſhall not ſo much as mind it, but paſſe it over, and come to ſpeak to that which laſt he underwent with much Impudence.
On Saturday December the 27th. about 11. of the clock he was in a Coach conveyed from the common Goal of Newgate to the Black Boy neer to the Royal Exchange, London; in which houſe he continued till the Clock had ſtruck twelve at noon, when by divers on foot with Holberts, he was guarded to the Pillory, where when he came they preſently put his head into the ſame, and having pinned it down, came up Martha Symonds, and with her two others, who was ſaid to be Hannah Stranger and Dorcas Erbury; the firſt ſeated her ſelf juſt behind him on the right ſide, the two latter before him, the one on the right hand, the other on the left, juſt at his feet, in imitation44 of Mary Magdalen and Mary the Mother of Jeſus, and Mary the Mother of Cleophas, John 19.25. thereby to witneſſe their ſtill blaſphemous and preſumptious and heretical adoration of him, as Jeſus the Chriſt, as is more evidently expreſt by that act of Robert Rich, whom I ſaw ſtick up a paper over his head, in which it is ſaid was writ, This is the King of the Jews; word by word with that in Luk. 23.38. which plainly fulfills the words of our true Saviour, Falſe chriſts muſt come, and falſe prophets ſhall ariſe; and then he gives us this ſignal whereby we ſhould know them when they come, who ſhall ſay, loe here, and loe there is Chriſt, as do theſe: Since then we ſee the propheſie fulfilled, let us obey the command alſo; believe them not. This I ſpeak by the way, to imploy that ſpace of time between his firſt coming and his ſufferings; for when he had ſtood juſt one hour and three quarters, they took him forth of the Pillory, and having bound him faſt with his back to the ſame, the Executioner pulled off his Cap, and having hood wink't his face & taken faſt hold of his tongue, with a red hot Iron he bored a hole quite thorow; which having done, and pulling the cloth off that covered his face, he put a handkerchief over his eyes, and ſo putting his left hand in his pole, he taking the red hot Iron-letter in his other hand, put it to his forehead, which gave a little flaſh of ſmoak; which being done, Rich licked the ſame, as did the dogs the wounds of Lazarus; and then ſang, which he did often before, both ſtroaking and kiſſing him, which he45 ſuffered with an admired impudence; ſo Naylor was firſt conveyed back to the Black-boy, and thence again to Newgate, where he reſts till he ſets forward to ſuffer deſerved ſhame in like manner at Briſtoll. What I have ſaid in this, I ſaw and therefore can witneſſe.
I ſhall now proceed to lay down ſome of their wicked and erroneous Tenets not held out to my knowledge by any one man; but by them all in General.
- 1. They deny diſtinction of the perſons in the God-head; ſee Fox's Sauls errant to Damaſcus p. 18. there he affirms, that it ſhews only a buſie mind to enquire whether there be any individual God diſtinguiſhed into the Father, Son, and holy Ghoſt.
- 2. They hold the holy Scriptures, to wit, the writings of the Prophets, Evangeliſts and Apoſtles as not being the Word of God, but ſome of them call it carnal, and all of them a dead letter.
- 3. They deny any Expoſition except ſuch as they themſelves make, and call expounding, conjuration; and he that takes a Text to expound it, they ſay is a Conjurer.
- 4. They hold their own licentious and erroneous writings and ſpeakings to be equal with the written Word of God: and George Fox ſaid to Joſ. Killet that it was all one and the ſame to take a Text out of his writings and Paul's Epiſtles,See the diſcovery of a Treacherous deſign, &c. p. 5.and to preach upon it: this is an evidence by what ſpirit theſe men are under.See Mr. Bourn, p. 22.
- 5. They hold that Jeſus Chriſt is come into their fleſh, that the man Chriſt dwels in them, and that he is ſavingly in all men, even Turks and Infidels, but that in them he is held under corruption.
- 396. They deny the Aſcenſion.
- 7. Some deny the Reſurrection. Saints errand to Damaſcup, p. 57.
- 8. They diſown Chriſts imputative righteouſneſs, and depend upon that which is inherent in themſelves.
- 9. They hold that in Regeneration there is no new matter, no habit of grace or ſeed of God infuſed; but that Chriſt that was in man before, is then onely raiſed up in them out of Priſon, and from under corruption.
- 10. They hold the full enjoyment of preſent purity and immortality,See my Publique Diſcovery, & c..as who ſo reads my Publique Diſcovery may find it cleerly proved, with fulneſs of glory that they enjoy God, Chriſt, the Reſurrection, Judgement, and all they look for they enjoy here in this life, not expecting any other World or Kingdome, but deny any local Heaven or Hell.
- 12. They hold that they neither do nor can ſin.
- 13. They hold that to pray that our ſins may be forgiven, is needleſs; and to aſk any thing of God, is folly; for he knows our wants.
- 14. They deny all Ordinances, and concerning Prayer, Preaching, the Sacraments, &c. Fox ſaid, away with them for he denyed them all: And I heard Edward Borowes ſay, that they were an abomination to the Lord, with much more of the like nature. But think not that I ſhall accuſe any one man as holding all theſe, but onely that amongſt them this they believe, ſome in a leſſer and ſome in a greater meaſure. I ſhall only make mention of ſome abſurd actions and opinions practiſed and upheld amongſt them that now are and were of their ſociety in general.
A brief Narrative of ſome very Remarkable paſſages and abſurdities committed by and amongſt that heretical Sect of Quakers.
ANd whereas Chriſtopher Atkinſon was once as famous as moſt that now ſtand with and among them, I ſhall in a word give you to underſtand, that laſt Spring at a Seſſions held at Norwich, he the ſaid Atkinſon was indited, arraigned and found guilty of adultery, and then confeſſed the Fact, and ſince hath left their ſociety, and lives civilly with his Wife in the ſaid City, as a Letter I once ſaw from thence teſtifyed to be true: this Atkinſon was once adored rather as an Angel then reſpected as a man amongſt them: But it is evident that he was rotten at the Core, and his heart was not found.
George Fox before ſufficient witneſs,See the Perfect Phariſee, p. 3. as Doctor Marſhall, Col. Weſt and one Mr. Sawro, ſaid, that he was equal with God himſelf;See Mr. Bourn's Defence of the Scriptures, p. 90. ſee the relation of the Northern Quakers, p. 2. who alſo ſaid, he was the eternal Judge of the World, as George Beket, Adam Sands teſtifyeth, &c.
He hath alſo avowed himſelf to be the Chriſt, as George Beket and Iſaac Bourn affirmeth, ſee the ſame Author, p. 3. ſo did James Naylor ſay alſo, that he was God and Chriſt, as teſtifyeth three witneſſes.
Here followeth a ſtory no leſſe ſtrange then true, though the ſtrangeneſſe of it may render it ſome what incredible; which is as followeth,
LAſt Spring, or thereabouts, were met together in Yorkſhire, about an hundered and ſix ſcore men, women and children, of all ages and ſects except ſucking babes, about eight a clock in the evening, where they continued their uſuall diſcourſe till about eleven of the clock at night;Rom. 2.22, 23, 24. and when their ſpeaker had done his rable, they all very lovingly (like ſwine in a ſtye) went to bed together in the ſtraw ſtark naked, ſave what men and women were in beds. An act not becoming Chriſtians, but rather Infidels. This was often times (in my hearing) offered to be proved in their publique meeting place, but they never durſt put it to trial. And but a little before that there were (as I was informed for a certain truth) ſome of this factious hereſie preſumed ſo far on their deluſions, that they ſlew a child, preſuming to raiſe it from the dead; which when they ſaw they could not accompliſh, they were apprehended, and at the Sizes condemned and executed for the ſaid murder.
Not much unlike this was that bold peremptory part of George Fox, who neer Kendal commanded a cripple to caſt away his crutches and walk, which he did, but remained a cripple ſtill; and Fox42 wrought his own diſparagement, ſee the irreligion of the Northern Quakers, p. 29. Many more be the abſurdities that I could name of this like nature, but I ſhall only inſtance two or three in brief.
A man came ſtark naked to the Market-croſſe in Kertby-more, and there ſtood ſpeaking in that poſture to the people, with this excuſe, That he ſtood naked by the command of the ſpirit, that he might ſpeak the naked truth;What father that was (whether of of truth or of lies) the actiſtrates. on demon. witneſſe Mr. George Emot in his Northern blaſt, about p. 6.
At Whyton, a place alſo in Yorkſhire, a woman of this quaking ſect, came naked from her own bed to another womans huſband, a companion & of her own ſect, and bid him open his bed, for the Father* had ſent her unto him;See the queriers and Quakers caſe at the ſecond hearing is no lie, p. the man had at that time another man in bed with him, he roſe to give place to this woman, and left this ſerious couple to lie together, according to the womans revelations.
A moſt Remarkable Story yet very true, of that mad, blind and preſumptuous ſpirit in them.
ONe Miſtris Williamſon at Appleby moſt ſenſleſly affirmed in the hearing of divers, that ſhe was the eternal Son of God, to which ſome preſently Replyed, that ſhe was a woman; and therefore could not be the eternal Son of God: to which ſhe boldly replyed, no, you are all women, but I am a man. By this may eaſily reſolved how abſurd, non-ſenſical and arogant that ſpirit in them is, that tranſports them ſo far as to impoſſibilities.
As peremptory a paſſage almoſt is that if not as blaſphemous of Edward Burrows in a Letter of his from Waterford in Ireland; in which are theſe words,
I live ſaith he, in a Land where the Divel rules Lords and Kings, but I am reſerved in eternal power and glory, and righteouſneſs over all to reign for ever. And to reigne over all in that ſenſe, can be none under Chriſt; for of him the Apoſtle ſaith, that when he is ſaid to have all things made ſubject unto him; yet God that ſubjecteth all is excepted: and if we favour him ſo much in conſtruction as to exempt the Father, its evident he aſſumes the place of the Son; which to doe, is blaſphemy: And little leſs is that boldneſs of the ſame Seducer when he ſetteth this expreſſion to his Pamphlet, Sealed by the eternal ſpirit of God: which expreſſion of his if ſeriouſly conſidered, little cauſe had ſome perſons not now mean in Authority ſo much to juſtifie that grand ſeducer James Naylor, as to ſay, (though unjuſtly) his accuſations were rather of malice then matter of fact. If he or they that ſo ſaid would but weigh what back-friends, not onely Naylor but all their Sect are in general to them; becauſe they deny authority; but in particular in that here Borowes ſaith, he lives in a Land where the Divel (not God) rules Lords and Kings: when queſtionleſs45 by the latter is meant, his Highneſſe, but that he dares not ſpeak out: as more plainly appears by that of Francis Howgal in the North, who told one Mr. Burton a Magiſtrate there, that the Law (ſaid Howgal) by which thou acteſt, is Tyranny and Oppreſſion. And if the Law be Tyranny, What then (by his account) is the Law-maker & maintainer but a Tyrant? I hope the ſupreme Authority will take their own honour and ſafety into ſerious conſideration with the glory of Chriſt and his Goſpel, which is deeply intereſted in this buſineſs.
And a ſtrong witneſſe of the unſanctity of their ſpirit, is their unſtability; for God is unchangeable, for he changes not; and as is he, ſo is his ſpirit: and that theirs is no ſtable but mutable one is evident in that a man in the North in a town called Kerbylanſdale that had been of their ſociety, a good while falling ſick of an Ague, of which being kept in a moneth, & being recovered went to their meeting again, he profeſſed he found them ſo much altered in their Judgements and Principles in that time, that he could onely by their faces, but not by their Principles know them to be the ſame men.
And one Mr. Geor. Emot in his Northern blaſt, p. 6. ingeniouſly confeſſeth, that ſince he left them and returned to his right ſenſes, (he teſtifyeth who had tried the experience) that though (whilſt he was a Quaker) he thought himſelf to be all light; he knew nothing really (but imaginary) but what he knew before, and had learned of the Miniſters.
54And as ſtability is an evidence of the ſpirit of godlyneſs, as witneſſeth that of Jude concerning Michael's Diſputation with the Divel about the body of Moſes, he durſt offer neither violence of words or deeds further, then the Lord reward thee, and this I have heard them preach (if their confuſed nonſenſical prating may be ſo tearmed) but I never knew them practice it, and therefore to me their unbridled and libertaine-like words and actions, is an evidence that if their ſpirit be infallible as they pretend, its not impiety but inquity; and ſince God and Chriſt, and their ſpirit is meekneſſe, joy, peace and love, what is contrary (as violent diſcourſe but turbulent and malicious) is not of God, but in oppoſition to him; and ſince the ſpirit in Naylor, and the other of his Fraternity, is ſuch a ſpirit, its cleer they are not of God or goodneſſe.
And to demonſtrate this is ſo eaſie that ſuperfluities of matter for proof makes mee pauſe which to inſert and which to omit; therefore I ſhall only make uſe of what hath paſſed between them and me, or but little elſe.
One time being at the Bull and Mouth, and having by chance the day before ſeen a ſheet of printed paper containing there informations given in upon oath proving that one Borows & Howgall, and chiefly one Hoberthorn had bewitched or inchanted Mary White to death; which having about me at that time, after ſome diſcourſe had with him, that then and at that time there ſpoke (who before I never ſaw) I produced this ſheet, and ſtanding55 on a place with my feet about a ſtory from the ground, I went to read, and in ſome places to comment upon it, the Quakers by violence pluckt me down by the legs, when (had not Gods preſervance been ſtronger then the Divell and their malice, I might have been in danger of death; but God in mercy preſerved me that I had no hurt.
The party then ſpeaking was Richard Hobberthorn, who though he heard himſelfe ſo much in queſtion, and I often asked him his name, yet hee would neither confeſs nor deny it, or ſay any thing to the clearing the matter of fact.
They call'd me then dog, ſerpent, and divel, &c.
An other time one of their mankind women puld a lock of hair from off my head in their ſociety in a great quantity, with ſeveral blows and thruſts; with curſings and judgements I thinke innumerable.
But I wonder the leſſe at this, in reſpect Mr. Bourn in his Defence of the Scriptures, in the Epiſtle Dedicatory, he teſtifies that a Quaker told him that his houſe was formerly plunder'd but ere long ſhould be pulled down about his ears.
And in Gloceſterſhire, the Quakers making a diſturbance at the burial of an Inhabitant of Paneſwick in the ſaid County, and going to offer violence or at leaſt uncivilities to the Miniſter at the grave, and one Mr. R. P. a known honeſt Chriſtian, then high Conſtable, doing his duty to keep48 the pence: a Quaker then preſently ſtrikes the ſaid Officer over the ſide of the head ſo violently, that he received much dammage. This I am ſure is a truth.
Much more I might ſpeake, and have truth my protector; but I had rather be ſparing then to abound.
A very evidential paſſage of that lunatick and unparaleld ſpirit that ruleth in them, as how like men diſtracted they run along the Streets in a ſtrange manner.
ON Sunday laſt, being December the 28th. about two or three of the clock in the afternoon, ſome Quakers being met together at the ſign of the Roſe in the new market-place Weſtminſter, where Martha Symons and the other two Siſters in iniquity are in cuſtody, of a ſuddain that ſpirit in them moved them to fall a ſinging their titular ſongs of Sion, as they call them, and dauncing a while till on the ſuddain they ran down ſtairs and forth of doors, and ſo down the Strand, and Fleetſtreet to the Royal Exchange, London crying and proclaiming fire and vengeance againſt Jeruſalem, and the ſword of the Lords wrath was drawn againſt this great and wicked City, where one I. B. a now profeſſed Quaker, meeting with them, asked them the matter, who replied the word of the Lord was gone forth, I ſaid he, I know that long ſince it went forth, but what was the cauſe they run in that unwonted manner, or words to this effect, they ſaid that the vengeance and fire of the Lords wrath was poured forth againſt this City, and Jeruſalem muſt come to judgement, who28 being ſince aſked ſeriouſly what he thought of them, ſaith he really believes they are either mad or bewitched, ſome of them ran without hats, ſome without clokes, ſome without either. What to term this ſtrange and unheard of ſort of men, is ſuch a myſtery to me, as I know better how to admire at then expreſſe; and therefore leave it to the ingenuous Reader to determine.