The Grand impostor examined, or, The life, tryal and examination of James Nayler the seduced and seducing Quaker : with the manner of his riding into Bristol. 1656 Approx. 44 KB of XML-encoded text transcribed from 27 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A52692 Wing N283 ESTC R26866 09570622 ocm 09570622 43656

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 Early English books online. (EEBO-TCP ; phase 1, no. A52692) Transcribed from: (Early English Books Online ; image set 43656) Images scanned from microfilm: (Early English books, 1641-1700 ; 1336:20) The Grand impostor examined, or, The life, tryal and examination of James Nayler the seduced and seducing Quaker : with the manner of his riding into Bristol. [4], 50 p. Printed for Henry Brome, London : 1656. Includes testimony of several followers of James Naylor. Reproduction of original in the Bodleian Library.

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 eng Naylor, James, 1617?-1660. Society of Friends -- Controversial literature. 2006-01 Assigned for keying and markup 2006-01 Keyed and coded from ProQuest page images 2006-04 Sampled and proofread 2006-04 Text and markup reviewed and edited 2006-09 Batch review (QC) and XML conversion

The Grand Impoſtor EXAMINED: OR, The Life, Tryal, and Examination OF JAMES NAYLER, The Seduced and Seducing QUAKER WITH The Manner of his Riding into BRISTOL.

JOH. 19. 7.

We have a law, and by our law he ought to die; becauſe he made himſelf the Son of God.

 JOH. 20. 31.

But theſe are written, that ye might believe that Jeſus is the Christ, the Son of God; and that believing, ye might have life through his Name.

LONDON, Printed for Henry Brome, at the Hand in S. Paul's Church-yard. 1656.

To the READER Courteous Reader,

I Do here give thee an account of what paſſed betweene James Nayler and his Judges, as thinking it a part of my duty towards God and man; that thereby thou mayſt ſee and know there is but one onely God, and one onely Jeſus, which is the Chriſt, who was crucified by the Jews at Jeruſalem: Which whoſoever denies, let him be accurſed.

It hath been the Cuſtome in former Times, to Immure, Stone, or other wayes puniſh with Death ſuch as did falſly ſtile themſelves the onely Sons of the moſt High God; As thou may'ſt ſee in that faithful Chronologer, John Speed; who affirmeth, That in the Reign of King Henry the third, there appeared a Grand Impoſtor ſomewhat in wickedneſs reſembling this of whom we are to treat: This man (or rather Devil) thinking himſelf to be ſome-body, boaſted himſelf to be no-body in the eyes of the World, but as being ſent from Heaven; And having a grave and impudent aſpect, pretended himſelf to be no leſs then the Saviour of Mankinde: And to ſtrike a belief into the eaſily-ſeduced People, he had wounded his hands, and feet, and ſide; Affirming theſe to be the wounds which the Jews had given him at Jeruſalem. For which blaſphemous and horrid Doctrine, he was ſentenced to be ſtarved to death between the walls of a ſtrong Priſon; Where he and his Doctrine died: Even So let all thine enemies periſh, O Lord.

Thou wilt in his Examination diſcover ſome Difference to be between him and GEORGE FOX: but I ſuppoſe they are again reconciled.

I ſhall not trouble thee with all the many Letters which were conveyed from him to others, or from them to him, lest I make my Relation ſwell too big: I ſhall onely give thee two or three of the chiefeſt; Out of which if thou canſt pick but a little ſence, and leſs Truth, thou canſt do more then

Thy loving Friend. December 16. 1656.
James Naylors Examination. READER,

THinking it a very good foundation to my building, to give you the manner of his progreſſe, before you come to his confeſſion; or before his blaſphemie aſpires to the ſtoole of Repentance. I ſhall thus begin: James Naylor of Wakefield in the County of Yorke, a deluded and deluding Quaker and Impoſter, rode October laſt through a Village called Bedminſter, about a mile from Briſtol, accompanied with ſix more, one whereof a yong man, whoſe head was bare, leading his horſe by the bridle, and another uncovered before him, thorough the durty way in which the Carts and Horſes and none elſe uſually goe. And with them two men on horſeback with each of them a woman behind him, and one woman walking on the better way or path. In this poſture did they màrch, and in ſuch a caſe, that one Georſe Witherley noting their condition, asked them to come in the better rode, adding that God expected no ſuch extremity: but they continued on their way, not anſwering in any other notes, but what were muſicall, ſinging Holy, holy, holy, Lord God of Sabbath, &c. Thus continued they, till by their wandring they came to the Almſehouſe within the Suburbs of Briſtol, where one of the women alighted, and ſhe with the other of her own ſex lovingly marcht on each ſide of Naylor's Horſe. This Witherley ſaith, he ſuppoſes they could not be leſſe deep in the muddy way then to the knees, and he ſaith they ſang, but ſometimes with ſuch a buzzing mel-ODIOVS noyſe that he could not underſtand what it was. This the ſaid Witherley gave in upon his oath. Thus did they reach Ratcliff-gate, with Timothy Wedlock of Devon bare-headed, and Martha Symonds with the bridle on one ſide, and Hannah Stranger on the other ſide of the Horſe; this Martha Simonds is the wiſe of Thomas Simonds of London, Bookbinder, and Hannah Stranger is the Wife of John Stranger of London Combmaker, who ſung Holy, holy, holy, Lord God of Iſrael. Thus did he ride to the high Croſſe in Briſtol, and after that to the White-hart in Broadſtreet, vvhere there lies two eminent Quakers, by name, Dennis Holliſter, and Henry Row; of vvhich the Magiſtrates hearig they vvere apprehended and committed to priſon.

Long it had not been after their confinement in the Goale at Exeter, from whence paſſing through Wells and Glaſſenbury this party beſtrewed the vvay vvith their garments. But to be ſhort they were ſearcht, and Letters were found about them, infinitely filled vvith profane nonſenſicall language; vvhich Letters I ſhall not trouble you with, onely ſome of the chiefe, leſt your patience ſhould be too much cloyd. We ſhall haſt now to their examinations; and becauſe Naylor vvas the chiefe actor 'tis fit he have the preheminence of leading the vvay in their Examinations, we ſhall therefore give you a full account of vvhat paſſed betvven the Magiſtrate and him, vvhich take as follovveth:

The Examination of James Naylor, and others.

BEing asked his name, or whether he was not called James Naylor, he replied: The men of this world call me James Naylor.

Q. Art not thou the man that rid on horſeback into Briſtol, a womou leading thy horſe, and others ſinging before thee Holy, holy, holy, Hoſannah, &c.

A. I did ride into a Town, but what its name was I know not, and by the Spirit a woman was commanded to hold my horſes bridle; and ſome there were that caſt down cloathes, and ſang praiſes to the Lord, ſuch ſongs as the Lord put into their hearts; and its like it might be the Song of Holy, holy, holy, &c.

Q. Whether or no didſt thou reprove thoſe women?

A. Nay, but I bad them take heed that they ſang nothing but what they were moved to of the Lord.

Q. Doſt thou own this Letter (whereupon a Letter vvas ſhewed him) which Hannah Strange ſent unto thee?

A. Yea, I do own that Letter?

Q. Art thou (according to that Letter) the faireſt of ten thouſand?

A. As to the viſible I deny any ſuch attribute to be due unto me; but if as to that which the Father has begotten in me, I ſhall own it. But now Reader, before I paſſe further, I hold it not impertient to deliver you the vvords of the ſame Letter, vvith another, vvhich vvere theſe:

A Letter to James Naylor at Exeter, by Hannah Strange. J. N.

IN the pure feare and power of God, my ſoule ſalutes thee, Thou everlaſting ſon of righteouſneſſe and Prince of peace; oh how my ſoule travelleth to ſee this day, which Abraham did and was glad, and ſo ſhall all that are of faithfull Abraham: O ſuffer me to ſpeake what the Lord hath moved. There is one temptation neere, the like unto the firſt, and is like the wiſdome of God, but it is not, and therefore it muſt be deſtroyed▪ Oh it deſileth and hateth the innocent; I beſeech thee wait, my ſoule travelleth to ſee a pure Image brought forth, and the enemy ſtrive to deſtroy it, that he may keep me alwaies ſorrowing, and ever ſeeking, and never ſatiſfied, nor never rejoycing: But he in whom I have believed will ſhortly tread ſatan under our feet, and then ſhalt thou and thine return to Zion with everlaſting rejoycings and praiſes. But till then better is the houſe of mourning then rejoycing, for he that was made a perfect example, when he had faſted the appointed time of his father, vvas tempted to eate, and to ſhew a miracle, to prove himſelfe to be the Sonne of God: But man lives not by bread, ſaid he, and now no more by that vviſdom ſhall he live on vvhich he hath long fed as on bread, and as his food hath been ſo muſt his faſt be, and then at the end temptation, to as low a thing as a ſtone, that if it vvere poſſible the humility and the miracles vvould deceive the elect, innocent, and righteous branch of holineſs. But be his vvils never ſo many, the time comes he ſhall leave thee, for he is faithfull, vvho hath promiſed he vvill not leave the Throne of David vvithout a man to ſit upon thereon, vvhich ſhall judge the poore vvith righteouſneſſe, and the World vvith equity. This ſhall ſhortly come to paſſe, and then ſhall the viſion ſpeak and not lie. O let innocency be thy beloved, and righteouſneſſe thy Spouſe, that thy fathers lambs may rejoyce in thy pure and cleare unſpotted image of holineſſe and purity, vvhich my ſoul believeth I ſhall ſee, and ſo in the faith reſt. I am in patience, vvait, and the power vvill preſerve from ſubtilty, though under never ſo zealous a pretence of innocent vviſdom it be, yet ſhall the Lord not ſuffer his holy one to ſee corruption, nor his ſoule to lie in Hell, but will cauſe the mountain to melt at his preſence, and the little hills to bring him peace; O I am ready to fear as a ſervant, and to obey as a child. If I have ſpoken words too high, love hath conſtrained me, which is as ſtrong as death, and with the ſame ſpirit cover them as they are ſpoken with, and then ſhall the ſpirit of David be witneſſed, who refuſed not words though from his ſervants mouth; if they were in the fear, I am his ſervant, and he my Maſter, whom I love and fear, and truſt I ſhall do unto the end.

Hannah Stranger. From London, 16. day, of the 7th. month. Another from the ſame.

OH thou faireſt of ten thouſand, thou onely begotten Son of God, how my heart panteth after thee; O ſtay me with flagons, and comfort me with Wine. My well beloved thou art like a Roe, or young Hart upon the mountains of Spices, where thy beloved Spouſe hath long been calling thee to come away, but hath been but lately heard of thee. Now it lies ſomething upon me that thou mindſt to ſee her, for the ſpirit and power of God is with her; And there is given to her much of excellent and innocent wiſedome ariſſen and ariſing in her, which will make all the honeſt-hearted to praiſe the Lord alone, and no more ſet up ſelf. And therefore let not my Lord and Maſter have any jealouſie again of her, for ſhe is highly beloved of the Lord, and that ſhall all ſee who come to know the Lord. And now he doth bleſſe them that bleſſe his, and curſe them that curſe his: for this hath the Lord ſhewed me, That her portion is exceeding large in the Lord; and as her ſorrow hath been much, ſo ſhall her joy be much more, which rejoyceth my heart, to ſee her walke ſo valiantly and faithfully in the work of the Lord, in this time of ſo great tryals as hath been laid upon her eſpecially.

And I am Hannah Stranger. The Poſtſcript.

Remember my dear love to thy Maſter. Thy name is no more to be called James but Jeſus.

John Stranger.

This John Stranger, is Husband to this Hannah Stranger; and this was added as a Poſtſcript by him to his Wives Letter, as is acknowledged,

Remember my love to thoſe friends withthee. The ſeventeenth day of the eighth month ſuperſcribed this to the hands of James Naylor We ſhall now return to his examination.

Q. Art thou the only Son of God?

A. I am the Son of God, but I have many Brethren.

Q. Have any called thee by the name of Jeſus?

A. Not as unto the viſible, but as Jeſus, the Chriſt that is in me.

Q. Doſt thou own the name of the King of Iſrael?

A. Not as a creature, but if they give it Chriſt within I own it, and have a Kingdom but not of this world, my Kingdome is of another world, of which thou watſt not.

Q. Whether or no art thou the Prophet of the moſt high?

A. Thou haſt ſaid, I am a Prophet.

Q. Doſt thou own that attribute, the Judge of Iſrael?

A. The Judge is but one, and is witneſſed in me, and is the Chriſt, there muſt not be any joyned with him: if they ſpeak of the ſpirit in me, I own it only as God is manifeſt in the fleſh, according as God dwelleth in me, and judgeth there himſelf.

Q. By whom were you ſent?

A. By him who hath ſent the ſpirit of his Son in me to try, not as to carnal matters, but belonging to the Kingdome of God, by the indwelling of the Father and the Son, by judge of all ſpirits to be guided by none.

Q. Is not the written word of God the guide?

A. The written word declares of it, and what is not according to that is not true.

Q. Whether art thou more ſent then others, or whether others be not ſent in that meaſure?

A. As to that I have nothing at preſent given me of my Father to anſwer.

Q. Was your birth mortal or immortal?

A. Not according to the Natural birth▪ but according to the Spiritual birth, born of the immortal ſeed.

Q. Wert thou ever called the Lambe of God?

A. I look not back to things behind, but there might be ſome ſuch thing in the letter; I am a lamb, and have ſought it long before I could witneſſe it.

Q. Who the mother, or whether or no is ſhe a virgin?

A. Nay, according to the naturall birth.

Q. Who is thy mother according to thy ſpirituall birth?

A. No carnall creature.

Q. Who then?

A.—To this he refuſed to anſwer.

Q. Is the hope of Iſrael in thee?

A. The hope is in Chriſt, and as Chriſt is in me ſo far the hope of Iſrael ſtands; Chriſt is in me the hope of glory.

Q. What more hope is there in thee then in others?

A. None can know but them of Iſrael, and Iſrael muſt give an account.

Q. Art thou the everlaſting Son of God?

A. Where God is manifeſt in the fleſh, there is the everlaſting Son, and I do witneſs God in the fleſh; I am the Son of God, and the Son of God is but one.

Q. Art thou the Prince of peace?

A. The Prince of everlaſting peace is begotten in me.

Q. Why doſt thou not reprove thoſe that give thee theſe attributes?

A. I have ſaid nothing unto them but ſuch things are written.

Q. Is thy name Jeſus?

A.—Here he was ſilent.

Q. For what ſpace of time haſt thou been ſo called?

A.—And here.

Q. Is there no other Jeſus beſides thee?

A. Theſe queſtions he forbore either to confirm or to contradict them.

Q. Art thou the everlaſting Son of God, the King of righteouſneſs?

A. I am, and the everlaſting righteouſneſs is wrought in me, if ye were acquainted with the Father, ye would alſo be acquainted with me.

Q. Did any kiſſe thy feet?

A. It might be they did, but I minded them not.

Q. When thou waſt called the King of Iſrael, didſt thou not anſwer, thou ſayeſt it.

A. Yea.

Q. How doſt thou provide for a lively hood.

A. As do the Lillies without care, being maintained by my father.

Q. Who doſt thou call thy Father?

A. He whom thou calleſt God.

Q. What buſineſſe hadſt thou at Briſtoll or that way?

A. I was guided and directed by my father.

Q. Why waſt thou called a Judge to try cauſe of Iſrael?

A.—Here he anſwered nothing.

Q. Are any of theſe ſayings blaſphemy or not.

A. What is received of the Lord is truth.

Q. VVhoſe Letter was that which was writ to thee, ſigned T. S.

A. It was ſent me to Exeter Gaol by one the world calls Tho. Symonds.

Q. Didſt thou not ſay, if ye had known me, ye had known the father?

A. Yea, for the father is my life.

Q. VVhere wert thou born?

A. At Anderſlow in Yorkſhire▪

Q. VVhere lives thy wife?

A. She whom thou calleſt my wife, lives in Wakefield.

Q. VVhy doſt thou not live with her?

A. I did, till I was called to the Army.

Q. Ʋnder whoſe command didſt thou ſerve in the Army?

A. Firſt, under him they call Lord Fairfax.

Q. Who then?

A. Afterwards, under that man called Col. Lambert: and then I went into Scotland, where I was a Quartermaſter, and returned ſick to my earthly habitation, and was called into the North.

Q. What wentſt thou for to Exceter?

A. I was to Lawſon to ſee the brethren.

Q. What eſtate hast thou?

A. I take no care for that.

Q. Doth God in an extraordinary manner ſuſtain thee, without any corporal food?

A. Man doth not live by bread alone, but by every word that proceedeth out of the mouth of the Father: the ſame life is mine that is in the Father; but not in the ſame meaſure.

Q. How art thou cloathed?

A. I know not.

Q. Doſt thou live without bread?

A. As long as my heavenly Father will: I have taſted of that bread, of which he that eateth ſhall never die.

Qu. How long hast thou lived without any corporal ſuſtenance, having perfect health?

A. Some fifteen or ſixteen days, ſuſtained without any other food except the Word of God.

Q. Was Dorcas Erbury dead two days in Exceter? and didst thou raiſe her?

A. I can do nothing of my ſelf: the Scripture beareth witneſs to the power in me which is everlaſting; it is the ſame power we read of in the Scripture. The Lord hath made me a ſigne of his coming: and that honour that belongeth to Chriſt Jeſus, in whom I am revealed, may be given to him, as when on earth at Jeruſalem, according to the meaſure.

Q. Art thou the unſpotted Lamb of God, that taketh away the ſins of the world?

A. Were I not a lamb, wolves would not ſeek to devour me.

Q. Art thou not guilty of horrid blaſphemy, by thy own words?

A. Who made thee a Judge over them?

Q. Wherefore camest thou in ſuch an unuſual poſture, as, two women leading thy horſe; others ſinging Holy, holy, &c. with another before thee bare-headed, knee-deep in the high-way-mud, when thou mightſt have gone in the Cauſey; and at ſuch a time, that it raining, thy companions received the rain at their necks and vented it at their hoſe and breeches.

A. It tended to my Fathers praiſe and glory; and I ought not to ſlight any thing which the Spirit of the Lord moves.

Q. Dost thou think the Spirit of the Lord moved or commanded them?

A. Yea.

Q. Whom meant they by Holy, holy, holy, &c?

A. Let them anſwer for themſelves , they are at age.

Q. Did not ſome ſpread their cloathes on the ground before thee, when thou ridſt thorow Glaſtenbury and Wells?

A. I think they did.

Q. Wherefore didſt thou call Martha Simonds another, as George Fox affirms?

A. George Fox is a lyer, and a fire-brand of hell: for neither I, nor any with me, called her ſo.

Q. Thou haſt a wife at this time?

A. A woman I have, whom by the world is called my wife; and ſome children I have, which according to the fleſh are mine.

Q. Thoſe books which thou hast writ, wilt thou maintain them, and affirm what is therein?

A. Yea, with my deareſt blood.

MARTHA SIMONDS Her EXAMINATION.

She confeſſeth, She knew James Nayler formerly; for he is now no more James Nayler, but refined to a more excellent ſubſtance: and ſo ſhe ſaith ſhe came with him from Bristol to Exceter.

Q. WHat made thee lead his Horſe into Briſtol, and ſing, Holy, holy, holy, &c. and to ſpread thy garments before him?

A. I was forced thereto by the power of the Lord.

Q. He is ſtiled in Hannah Strangers Letter, the faireſt of ten thouſand, the hope of Iſrael, and the onely begotten Son of God: dost thou ſo esteem him?

A. That James Nayler of whom thou ſpeakeſt, is buried in me, and he hath promiſed to come again.

Q. Dost thou like of that Attribute as given to him?

A. I cannot tell, I judge them not.

Q. Whether didst thou kneel before him?

A. What I did, was in obedience to a power above.

Q. Dost thou own him to be the Prince of Peace?

A. He is a perfect man; and he that is a perfect man, is the Prince of Peace.

Q. Hast thou a Husband?

A. I have a Man which thou calleſt my Husband.

Q. What made thee to leave him, and to follow James Nayler in ſuch a manner?

A. It is our life to praiſe the Lord, and the Lord my ſtrength (who filleth heaven and earth) is manifeſt in James Nayler.

Q. Oughteſt thou to worſhip James Nayler, as thou didst upon thy knees?

A. Yea, I ought ſo to do.

Q. Why oughteſt thou ſo to do?

A. He is the Son of Righteouſneſs; and the new Man within him, is the Everlaſting Son of Righteouſneſs▪ and James Nayler will be Jeſus, when the new life is born in him.

Q. By what name calleſt thou him?

A. Lord.

Q. Why doſt thou call him Lord?

A. Becauſe he is Prince of Peace, and Lord of Righteouſneſs.

Q. What reaſon canſt thou ſhew for thy calling him King of Iſrael?

A. He as ſo anointed.

Q. Who hath anoynted him?

A. A Prophet.

Q. What Prophet was that?

A. I will not tell thee.

Q. Thou confeſſest that thou didst ſpread thy cloaths.

A. Yea, I did.

Q. Tell me, Doth that Spirit of Jeſus, which thou ſayeſt is in Nayler, make him a ſufficient Jeſus to others?

A. I tell thee, there is a ſeed born in him, which above all men I ſhall (and every one ought to) honour.

Q. Is he King of Iſrael, as thy Husband ſaith?

A. If he ſaith ſo, thy teſtimony is double.

Hanna Stranger her Examination.

She ſaith, She came from Bristol to Exeter with James Nayler; and that ſhe flang her Handkerchief before him, becauſe commanded ſo of the Lord; and that ſhe ſung Holy, &c. and that the Lord is riſen in him.

Q. VVHerefore didſt thou ſing before James Nayler?

A. I muſt not be mute when I am commanded of the Lord.

Q. Wherefore didſt thou ſinḡ to him?

A. My conſcience tells me, I have not offended any Law.

Q. Was that Letter thine? and didſt thou ſpread thy garments before him?

A. Yea, and my blood will maintain it.

Q. Dost thou own him for the Prince of Peace?

A. Yea he is ſo.

Q. What dost thou call his Name?

A. It hath been ſaid already, I have told of his Name.

Q. Doſt thou not know it to be blaſphemy to give him ſuch and ſuch attributes?

A. If I have offended any Law, &c.

Q. Didſt thou ſend him that Letter wherein he was called the Son of God?

A. Yea, I do own the whole Letter.

Q. Didſt thou call him Jeſus?

A.—She would not anſwer.

Q. Didſt thou kiſs his feet?

A. Yea.

THOMAS STRANGER his Examination.

HE owneth the Poſtſcript of the Letter in which he calleth James Nayler Jeſus; but could not be got to anſwer to any more Queſtions, any further, than, If I have offended any Law. He confeſſeth he called James Nayler Jeſus, and ſaith he was thereto moved of the Lord.

TIMOTHY WEDLOCK His EXAMINATION.

Q. DOst thou own James Nayler to be the onely Son of God?

A. I do own him to be the Son of God.

Q. Wherefore didst thou and the rest ſing before him, Holy, holy, holy, Lord God of Iſrael?

A. I do own the Songs of Sion.

Q. Thou wilt go through a great rain bare-headed, why then wilt thou not be uncovered to a Magiſtrate?

A. What I did, was as the Lord commanded.

Q. What is your opinion concerning Religion?

A. I own no Opinions, nor any Judgements.

Q. Wherefore didſt thou honour him in Towns, and not elſewhere?

A. We did as well in Commons; but in both, as the Spirit of the Lord directed us.

Q. Wherefore didſt thou kneel before him?

A. The Truth.

Dorcas Erbury, the Widow of William Erbury, once a Miniſter, but a ſeducing Quaker; her Examination.

Q. WHere dost thou live?

A. With Margaret Thomas.

Q. Wherefore didſt thou ſing, Holy, &c?

A. I did not at that time; but thoſe that ſang did it in diſcharging of their duty.

Q. Dost thou own him that rode on horſe-back, to be the holy one of Iſrael?

A. Yea, I do; and with my blood will ſeal it.

Q. And doſt thou own him for the Son of God?

A. He is the onely begotten Son of God.

Q. Wherefore didst thou pull off his ſtockings, and lay thy cloaths beneath his feet?

A. He is worthy of it; for he is the holy Lord of Iſrael.

Q. Knoweſt thou no other Jeſus, the onely begotten Son of God?

A. I know no other Saviour.

Qu. Doſt thou believe in James Nayler?

A. Yea, in him whom thou calleſt ſo▪ I do.

Q▪ By what name doſt thou uſe to call him?

A. The Son of God: but I am to ſerve him, and to call him Lord and Maſter.

Q. Jeſus was crucified; but this man you call the Son of God, is alive.

A. He hath ſhook off his carnal body.

Q. Why, what body hath he then?

A. Say not the Scriptures, Thy natural body I will change, and it ſhall be ſpiritual?

Q. Hath a ſpirit fleſh and bones?

A. His fleſh and bones are new.

Q. Christ raiſed thoſe that had been dead: ſo did not he.

A. He raiſed me.

Q. In what manner?

A. He laid his hand on my head, after I had been dead two days, and ſaid, Dorcas ariſe: and I aroſe, and live as thou ſeeſt.

Q. Where did he this?

A. At the Goal in Exceter.

Q. What witneſs haſt thou for this?

A. My mother, who was preſent.

Q. His power being ſo much, wherefore opened he not the priſon-doors, and eſcaped?

A. The doors ſhall open, when the Lords work is done.

Q. What Apoſtles hath he?

A. They are ſcattered; but ſome are here.

Q. Jeſus Christ doth ſit at the right hand of the Father, where the World ſhall be judged by him.

A. He whom thou calleſt Nayler, ſhall ſit at the right hand of the Father, and ſhall judge the world with equity.

Here followeth a Relation concerning one of his Companions.

ONE of James Naylers Diſciples having attained to ſome knowledge in the French-tongue, went over into France to a City called Burdeaux, where entring into a Congregation of the Proteſtants, he began after his wonted manner here in England, to cry out in the open Congregation againſt the Miniſter, calling him conjurer, lyer, impoſtor, deceiver; and the elders and people being aſtoniſhed at the novelty, and reputing him a mad-man, came and told him, that they had laws in France, to protect the Congregations either of Papiſts or Proteſtants from any diſturbance; and thruſt him forth of their Church.

Vpon which, he went into the Church-yard, and upon a ſtone continued his diſcourſe, which drew the whole Congregation out of the Church, after him, and cauſed the Miniſter to give over: and the elders coming again to him, told him, that he being a ſtranger they were willing to favour him; but ſeeing he did continue his diſturbance, they would commit him to juſtice: he told them, Juſtice was never in that place until his appearance.

Vpon that, they took him a way to the Governour: where being brought, with his hat on, he asked the Governour what he was; who told him he was the Governour of that place, under the King of France: he ſaid, that he would not anſwer him as Governour, his Government being carnal: and a certain Biſhop being with the Governour, who was a Papiſt, deſiring that he might queſtion him, and demanding what he was, he told him he was an Engliſh-man, and ſent of the Lord to prepare his way: he demanded of the Biſhop what he was; who told him, he was a Biſhop: whereupon he replied, that againſt him he was ſent, who was one of the locuſts that was ſent forth of the bottomleſs pit; and that the wepons he had with him was fitted to deſtroy him and the whole kingdom of Antichriſt, who was held in darkneſs and blindneſs; and that he was to pour out Vials of the fathers wrath upon him. The Governor of Burdeaux perceving ſeveral of the people to be infected with his Doctrine, demanded if there was any ſhip ready to ſayl for England; which being informed of, he therein ſhipt him, being not willing to uſe extremity to a ſtranger, but cauſed ſome ſix or ſeven who had been infected with his doctrine to be whipped through the ſtreets.

A Relation concerning ſome others of the ſame Tribe.

SEven or eight others went over in a veſſel to new-England, where being arrived, they began to ſpread themſelves; but the Maſter having notice, cauſed them to be clap'd up cloſe in a caſtle, and would not ſuffer any to come to ſee them under penalty of five pounds; in the mean time, he ſent for the Maſter of the ſhip that brought them, and commanded him immediately to carry them back into old England; which he refuſing, was alſo clapt up cloſe priſoner until he conſented and took them aboard again.

Now, Reader, I ſhall cloſe up all with a word or two of his Life and Actions.

JAmes Nayler is a man of ſo erroneous and unſanctified a diſpoſition, that it is hard to ſay whether hereſie or impudencie beareth the greater rule in him; as will appear,

Firſt, in what he teſtifieth before ſufficient witneſſes, ſee the brief Relation of the Northern Quakers, pag. 22. that he was as holy, juſt, and good, as God himſelf. And

Secondly, That he in a letter to one in Lancaſter expreſly ſaith, That he that expected to be ſaved by Jeſus Chriſt that died at Jeruſalem, ſhall be deceived: ſee Mr. Billingſly's Defence of the Scriptures, pag. • 6. The perfect Phariſee, pag. 8. And ſo ſaid another of that ſect; He was not ſuch a fool, as to hope to be ſaved by Jeſus Chriſt that died at Jeruſalem ſixteen hundred years ago: See Mr. Farmer's Myſterie of Godlineſs and ungodlineſs: Thus they glory in their ignorance, and count that fooliſhneſs which is the true Wiſdom.

Thirdly, in a letter I had in my poſſeſſion, but now lent to a friend, ſubſcribed by the Paſtor and other members of that Congregation in the North, whereof Nayler once was a member, till for his apoſtacy he was excommunicated, It is offered to be proved, and by them teſtified to be true, that one Mris. Roper, her husband being gon on ſome occaſion from her a long voyage, this Nayler frequents her company, and was ſeen to dandle her upon his knee, and kiſs her laſciviouſly, and in that time of his ſociety with her, ſhe was brought to bed with a child, when her husband had been abſent ſeven and fourty weeks to a day from her; and on a time he was ſeen to dance her in a private room; and having kiſt her very often, ſhe took occaſion to ſay, Now James, what would the world ſay if they ſhould ſee us in this poſture? to which he ſaid ſomewhat, but he was ſo low, that it could not be heard. This was objected againſt him, but he denied to anſwer it before the ſaid Church; objecting, that he would not ſpeak to them that ſpoke not immediately by the Spirit.

Fourthly, in that when I had diſcourſe with him concerning perfect perfection, at the Bull and Mouth, he ſaid I was a liar to ſay he owned it; then I proved it from his own writings, as that he ſaid, they that ſay they have faith, and their life is not the life of Chriſt, and them that ſay they have faith, & yet they cannot be ſaved from their ſins but in part in this world, them & their faith I deny, &c. To which he hypocritically ſaid, that I was a lyer to ſay that he owned it in himſelf, though he diſowned it in others. And when I had objected any thing againſt what he ſaid, he would deny it ſo ſoon as he had ſpoke it: which to convince the people of his lying deceits, I deſired them that ſtood by me, to Remember that he ſaid, All that are in the world are of the world, in direct oppoſition to that ſaying of Chriſt, Joh. 17. I pray not holy father that thou ſhouldſt take them out of the world, but preſerve them from the evil of the world; which I preſently accuſed him with▪ for which he called me lyer; for he ſaid, he ſaid not ſo; I then deſired them that heard him to teſtifie to the truth, againſt the lyer and his deceit, which they did, but his ſeared impudence was ſuch, that he ſaid, Should a thouſand ſay ſo, they were all lyers, with much more to the like effect.

For his Character.

HE is a man of a ruddy complexion, brown hair, and flank, hanging a little below his jaw-bones; of an indifferent height; not very long viſaged, nor very round; cloſe ſhaven; a ſad downlook, and melancholy countenance; a little band, cloſe to his coller, with no bandſtrings; his hat hanging over his brows; his noſe neither high nor low, but riſing a little in the middle.

Something concerning ſome others of them alſo.

DIſborough not much inferior to Nayler himſelf, attempting to lie with one Rebeccah (who was firſt ſeduced to be, and then was of their hereſie) ſhe asked him what his wife would ſay if ſhe ſhould know what he attempted? Diſborough replyed, that he gave her the ſame liberty that he took himſelf (that was, to be a whore, as he was a whoremaſter) but in ſhort, he having obtained his deſire of her, ſhe asked him how if ſhe ſhould prove with child, he anſwered, ſhe muſt be content to be numbered with the tranſgreſſors, and to make her grave with the wicked (ſo that he followed not that light which is pure, but ſinned againſt knowlege) and ſhe the ſaid Rebeccah, as bewailing her ſin, confeſſed unto one Mr. White a Lincolnſhire Gentleman, to whom ſhe added that Nayler attempted to defile her alſo; ſo that in ſtead of perfect Saints, they are rather perfect Sophiſters.

This Relation under the ſaid Gentlemans hand, and the aforementioned letter from the Church, whereof Nayler was once a member, were offered to be proved and made good, in the publick meeting at the Bull and Mouth to Nayler's face, more then once or twice, who was unable to ſay ought unto it, but left his ſtanding and ſate down ſilent. They that offered it ſo to publick trial were, one Mr. Perſivall, and Mr. John Deacon author of the Publick diſcovery of their Secret deceit.

Some of their Opinions are theſe:

1. They deny the Scriptures are the Word of God.

2. They eſteem their own Speakings to be of as great authority.

3. They hold it unlawful to expound or interpret the Scriptures.

4. They ſay, that he that preaches by a text of Scripture, is a Conjurer.

5. That the holy letter is carnal.

6. That the Bible ought to be burned.

7. That Jeſus Chriſt inhabits in their fleſh as man.

8. Some have ſaid, that Chriſt never aſcended into heaven.

9. That to pray that their ſins may be pardoned, is needleſs.

10. They believe not that there is another world.

11. Some of them deny the Reſurrection.

12. That they cannot ſin, but that they are perfect.

13. They make no diſtinction of perſons.

A Friend of mine being deſirous to be reſolved of a doubt, as, Whether that which was reported of that Heretical Sect were more then they erred in, or leſs then they erroneouſly maintained contrary to the Truth; he went unto their Meeting within Alderſgate: where he had no ſooner entered that Synagogue of Satan, but the then-ſpeaker (namely, George Fox) cried out, (but on what occaſion, he knoweth not) Quakers, Quakes, Earth's above God, in the open houſe before hundreds then preſent. At which my friend wondered: and preſſing forwards a little into the multitude, he ſaw ſome diſputing upon the ſame words: who demanding what was the matter, one anſwered, that George Fox ſaid Earth is above God; and here is one faith, that whatſoever George Fox ſhould or did ſay, he would maintain: (pointing to a young man then ſtanding by) to whom my friend replyed, he had undertaken a harder task then he was able to perform: for God was the Creator of the earth, and all things elſe; and therefore above the earth, and not the earth above him that created it, foraſmuch as the workman is above his work: for although an Artificer ſhall by Art compoſe any thing that is never ſo excellent, yet it can claim no equality with the maker, in regard that what is excellent in it, is the makers excellency, and not its own: for, deſtroy the work, and the workman can make the like; but deſtroy the workman with the work, and both periſh. To which he replied, He did not mean the earth under our feet, but earthly ſin in man. To which my friend replyed, that now his blaſphemy was worſe then it was before: for take the earth ſimply in it ſelf, it hath no prejudice towards God; but ſin is that which ſeeks Gods deſtruction, and therefore he was not to be converſed with, being of ſo diabolical an opinion.

ONe Stephens of London being on a time at their Meetings, with an intent to oppoſe what he ſhould there hear, not agreeing with Truth; which, at his firſt coming, he did for a ſhort time, till one of them, taking him by the hand, and rubbing his wreſt very hard; which put him to very ſore pain: and ſo altered his reſolution, that he was ſo transformed by their inchantments, that he ſince confeſſed, that ſhould any one whatſoever, have dared to oppoſe or reſiſt them, as he juſt before did, he would have ſtab'd them to the heart, whatſoever had come of it.

There is one Stephens, (and 'tis ſuppoſed the ſame) a Quaker, that now lieth ſtark mad, and hath ſo been a pretty while, through the diſturbances of that Spirit which ruleth in the old Quakers.

John Deacon.
FINIS.