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 impediments [Page 2] 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 by [Page 3] 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 might [Page 4] 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 believe [Page 5] 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, the [Page 7] 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 the [Page 8] 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 question­less [Page 9] 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 Duke [Page 10] 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 ex­ercised [Page 11] 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 I [Page 12] 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, that [Page 13] 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 of [Page 14] 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 at [Page 15] 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 any [Page 16] 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. [Page 17] Lamb 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 the [Page 19] 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, who [Page 20] by the damnable sedition of Burrows, Howgall, and Hoberthorn, the orators for the promotion of the man of sin James 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 limitation [Page 21] 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 of [Page 22] 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. [Page 25] Farmer'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, [Page 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 God [Page 28] 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, [Page 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, as [Page 32] 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?

[Page 33]He 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's [Page 34] 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 imitation [Page 44] 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 he [Page 45] 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.
• [Page 39]6. 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 Fox [Page 42] 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 que­stionless [Page 45] 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.

[Page 54]And 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 stan­ding [Page 55] 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 keep [Page 48] 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, who [Page 28] 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.