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<DATE>2009-04-10</DATE>
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<NAME>John Pas</NAME>
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<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P>AN EXACT HISTORY of the life of JAMES NAYLOR WITH HIS PARENTS, BIRTH, EDU|CATION, PROFESSION, ACTI|ONS, &amp; BLASPHEEMIES.</P>
<P>ALSO How he came fir&s;t to be a QUAKER, and received his commi&s;&s;ion from Hea|ven (as he &s;aith) when he was in the Field at Plow.</P>
<P>Taken from his own mouth.</P>
<P>With the Doctrines, Tenets and practi&s;es of &s;ome other of the &s;ame Sect.</P>
<P>By JOHN DEACON.</P>
<Q><BIBL><HI>Deut. 13.1, 2, 3.</HI></BIBL>
<P>If there ari&s;e among you a Prophet, or a dreamer of dreams, and giveth thee a &s;ign or wonder: and the &s;ign come to pa&s;&s;e, &amp;c. Thou &s;halt not hearken unto the words of that Prophet; for the Lord proveth you, to know whether you love the Lord your God with all your heart, and with all your &s;oul</P></Q>
<Q><BIBL><HI>I&s;aiah 14.12, 13, 14, 15.</HI></BIBL>
<P>How art thou fallen from Heaven, O Lucifer? &amp;c. For thou ha&s;t &s;aid in thine heart, I will a&s;cend into Heaven, I will a&s;cend above the heights of the clouds, I will be like unto the mo&s;t high. Yet thou &s;halt be brought down to Hell, to the &s;ides of the pit</P>
<BIBL><HI>2 The&s;. 2.3.</HI></BIBL></Q>
<Q><P>Let no man deceive you by any means, for that day &s;hall not come, except there come a falling away fir&s;t, and that man of &s;in be revealed. the &s;on of perdition</P></Q>
<P>London, <HI>Printed for</HI> Edward Thomas, <HI>and are to be &s;old at his hou&s;e in</HI> Green Arbor, 1657.</P>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="2">
<PB REF="2">
<HEAD>To the Reader</HEAD>
<OPENER><SALUTE>Courteous Reader,</SALUTE></OPENER>
<P>I &s;uppo&s;e thee &s;en&s;ible of that which I may well call a &s;ound principle, as that the &s;upreme and be&s;t end of all things is Gods glory; fir&s;t and next our own hap|pine&s;&s;e, into which ocean we ought to empty and pour forth all our de&s;ires, actions and abilities, that &s;o we may injoy Gods mo&s;t comfortable ble&s;&s;ing here, with the fruition thereof (eternal life) hereafter; and there|fore in every undertaking, with <HI>Mo&s;es,</HI> I e&s;teeme it a &s;ignall evidence not only of reall wit, but a &s;tep hire of true wi&s;edome, &s;eriously to weigh and con&s;ider what the end may pro|duce; which (Courteous Reader) hath not been the lea&s;t of my care in this pre&s;ent under|taking; for truth being an atribute of God, and love the like. I think to defend the fir&s;t, and demon&s;trate the other, cannot but tend to what hath been &s;aid; and I dare pre|&s;ume that in this one undertaking (if you read with a &s;ingle eye) you will find them both performed, truth defended by preventing
<PB REF="3">
fal&s;hoods and untrue reports, and love de|mon&s;trated by perverting tho&s;e that would de|ceive the inqui&s;itive, which it's probable the covetous may attempt not with an intent to &s;atisfie the Reader, but his own un&s;atisfied pur&s;e.</P>
<P>I mu&s;t needs confe&s;&s;e the trouble in colle|cting, this relation hath been great, and the paines no le&s;&s;e, which I might have avoided, but then have left thee perhaps either mi&s;in|formed, or el&s;e not at all acquainted with tho&s;e unheard of mi&s;demeanors.</P>
<P>And if any &s;hall &s;uppo&s;e that becau&s;e I have heretofore had controver&s;ie both by di|&s;pute and in Print with the &s;aid <HI>James Nay|lor,</HI> and that therefore what I have written may be rather out of envy to the man, then love to the truth: I a&s;&s;ure him to the con|trary, for what I have done was and is only in di&s;charge of that duty I &s;uppo&s;e lies on every Chri&s;tian, to communicate that which may be beneficial to others, which he knows him&s;elf; as this mu&s;t needs be which al&s;o will evidently witne&s;s, what with &s;ome cau|tions I have heretofore &s;aid in their Society, that I feared (and now am &s;ure of it) that
<PB REF="3">
if all the errors and bla&s;phemies that have been either forged or upheld by any or all the arche&s;t Hereticks &s;ince the death of our Saviour were buried in irreviveable obli|vion, they might be equalled if not exupera|ted in them and their opinions, as the in&s;uing di&s;cour&s;e will demon&s;trate.</P>
<P>I have been plain becau&s;e I would be brief, and brief becau&s;e the occa&s;ion required it; and have &s;aid nothing but for what I have an evidence either one way or other: &s;o that you need not mi&s;tru&s;t the certainty, but rather ad|mire the ab&s;urdity of his actions, of whom thou ha&s;t here, <HI>Fir&s;t, a true Relation of his birth &amp; education; next the manner how he was &s;educed; after that a true Narrative of what hath been remarkable &s;ince that time, either for action or opinion, with an exact relation of their Principles and Tenets, and then la&s;tly, &s;ome very choice &s;tories of ma|ny of their Sect:</HI> All which may &s;erve to wit|ne&s;&s;e with the truth that they are erronious: which that we may all &s;ee &s;o as to avoid, and in avoiding them imbrace that truth, and po&s;&s;e&s;&s;e that grace which will a&s;&s;uredly
<PB REF="4">
conduct us &s;afely to an eternall habitation, is and &s;hall be the de&s;ires and mo&s;t affectio|nate wi&s;hes of</P>
<CLOSER><DATELINE><HI>From my lodging at</HI> Bun-hill London, <DATE>Decemb. <HI>the 30th. 1656.</HI></DATE></DATELINE>
<SIGNED>Your a&s;&s;ured Friend in what he can, JOHN DEACON.</SIGNED></CLOSER>
</DIV1>
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<BODY>
<DIV1 TYPE="text">
<PB N="1" REF="4">
<DIV2 TYPE="part">
<HEAD>An exact Hi&s;tory of the Life and Acti|ons of <HI>James Naylor</HI> &s;ince he became a <HI>Quaker.</HI></HEAD>
<P>_IE&s;us Chri&s;t the only reall and eternal Son of the Almighty Father, that out of a fore-&s;eeing and fore knowing &s;en&s;e (of the &s;tate of all things) in him&s;elf fore-&s;aw and under&s;tood that the in&s;table and mutable mind of mi&s;erable man would be always bu&s;ied and imployed upon one &s;ubject or another, e&s;teemed it a part of that true wi&s;edome inherent in him&s;elf, pre&s;cribed &s;uch a matter for it to work on, as might tend principally to their own perpetual good, and his eternal glory. <HI>Seek ye fir&s;t the Kingdom of God,</HI> (and then that they might reap no di&s;couragement by the want of meaner injoyments, as riches and honour, he promi&s;eth a ta&s;te of that here (his ble&s;&s;ings) which in a higher &s;en&s;e &s;hall be wholy injoyed hereafter) <HI>and all the&s;e things &s;hall be added unto you.</HI></P>
<P>And to attain any happine&s;&s;e or precious injoy|ment which is to be purcha&s;ed by the overcom|ming of withholding difficulties; we mu&s;t fir&s;t indeavour to remove all defects and impediments
<PB N="2" REF="5">
as evill which is contrary and oppo&s;ite to good; and the readie&s;t way &s;o to do is to under&s;tand and know the cau&s;e that may either withhold us from the omi&s;&s;ion of duty, or incourage us to the com|mi&s;&s;ion of di&s;obedience, that &s;o that being known we may be the better fortified to with&s;tand any temptation from them proceeding that providence &s;hould &s;uffer to a&s;&s;ault us, which is the intent and &s;ub&s;tance of this precedent di&s;cour&s;e.</P>
<P>Sad it is to con&s;ider, that as the world draws neer to a period, the wickedne&s;&s;e of men innume|rates; and that every day Which &s;ets them a &s;tep neerer to death, &s;hould throw them a &s;tride fur|ther from a better life: as if every Age were only an addition of impiety, and a new torrent of ini|quity, which added a &s;tream more to the complea|ting the fulne&s;&s;e of &s;uch &s;ins as might extract an immediate de&s;truction, as not only bare reports, but to &s;ad experience verifies in every Age, but more e&s;pecially in this wherein we live: not only Satan indeavouring to transfigure him&s;elf into an Angel of light; but man attempts to transform him&s;elf into an impe and angel of darkne&s;&s;e, in that a wretched and &s;inful man &s;hall be no more called <HI>James</HI> but (<HI>Jezebel</HI> for inchantment, and not) <HI>Je&s;us.</HI></P>
<P>But I come to what I intend, God in his ju&s;tice have given over men at this time to yield &s;ubje|ction to the alurements of Satan, and to believe lies becau&s;e they have plea&s;ure in unrighteou&s;|ne&s;&s;e, &amp;c. Among which number chiefly is one who for his horrid bla&s;phemies, is unworthy to be what he &s;eems, a man who is well known by
<PB N="3" REF="5">
the name of <HI>James Naylor,</HI> of whom 'tis hard to &s;ay whether he is mo&s;t indued with wit or wickedne&s;&s;e; but it's ea&s;ie to &s;uppo&s;e; it were well for him he had none of the fir&s;t, &s;o he were void of the latter. But &s;ince Providence offereth &s;o &s;ad a &s;ubject, I can do no le&s;&s;e in duty but lay forth my &s;elf and my abilities in a ca&s;e of this con|&s;equence, when a man &s;hall a&s;&s;ume the name of God, and take unto him&s;elf his attributes, as doth this grand Seducer of whom I now intend to treat: and &s;ince &s;ome have worthily written of his Tryal and Examination, &amp;c. I &s;hall not go about to erect any thing that may &s;avour of Tau|tology, but carefully, truly and impartially, treat of what he hath done and practiced &s;ince he came to be a Quaker; that &s;o by his mi&s;carriages the indu&s;trious may be improved, &amp; the drow&s;ie awa|kened to under&s;tand the deceits of, and arme him|&s;elf again&s;t the man of &s;in and his factors; and that I may &s;o do I &s;hall methodically proceed.</P>
<P>Fir&s;t, To decide that which various reports ren|der di&s;putable to mo&s;t, when indeed what is &s;aid &s;eems to be rai&s;ed by &s;uch as would willingly &s;ay &s;omething, yet know not well what, which &s;avours rather of a bu&s;ie-brain, then a well grounded knowledge; I mean his Parents, birth and pro|fe&s;&s;ion, &amp;c.</P>
<P>He is the &s;on of one Goodman <HI>Naylor</HI> (&s;o called in the Country) of <HI>Ander&s;low</HI> in the County of <HI>York,</HI> where he was born, neither to much plenty or mean penury; but as he was not over-rich, &s;o was he not over-poor; but &s;uch was his e&s;tate, that with his own indu&s;try (by report) he might
<PB N="4" REF="6">
have lived comfortably, as other Countrey people do who&s;e hands are the Tenants that produce a livelihood. Concerning his profe&s;&s;ion, reports are various, &s;ome &s;ay he was a Gentleman born and bred, others that he followed hu&s;bandry; and &s;ome &s;ay this, and others that, but to &s;atisfie the indu&s;trious, I &s;hall 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 <HI>Grayes Inn,</HI> who was either born or bred (if not both) either in or neer the &s;ame Town or place where this fal&s;e prophet had his entrance into this tran&s;itory world, who was al&s;o School fellow with this <HI>Naylor,</HI> and knew his friends, reported to a friend of mine, before &s;ufficient witne&s;&s;e, that this <HI>James Naylor</HI> was the &s;on of one Goodman <HI>Naylor</HI> (&s;o called in the Country) by profe&s;&s;ion a Sow-gelder, and did al&s;o follow the &s;ame profe&s;&s;i|on of a Sow-gelder, and thereof made either all, or part of his livelihood (which was al&s;o reported by one that was a fellow Souldier with him in the Army) till &s;uch time as he took up Armes and &s;erved in the Army, fir&s;t under the Lord <HI>Fairfax,</HI> next under the Lord <HI>Lambert.</HI> And for his education it was neither &s;uch as might indue him with more then to under&s;tand, write well, &amp; read his mother tongue; nor le&s;&s;e then might make him capable to undergo any ordinary imployment; and though he be a man of an exceeding quick wit, and &s;harp ap|prehen&s;ion, 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
<PB N="5" REF="6">
he hath not at all bettered or improved it; for in his an&s;wer to my <HI>Publique Di&s;covery,</HI> he &s;eems to be ignorant what the word etimoliger means in that; when for his indeavouring to derive the word Trinity from <HI>Rome,</HI> in reply to that I call him deceitful Sophi&s;ter, yet &s;imple etimoliger; and in his an&s;wer to that Reply, he &s;aith, here I am called a Soffi&s;ter and an etimoliger, as if the word were odious, or had &s;ome relation to a &s;candalous or reviling &s;tyle; but it is freely confe&s;&s;ed that in another book, which he owneth, though perhaps &s;ome Je&s;uit writ it; being an an&s;wer to Mr. <HI>Jo&s;hua Miller</HI>'s <HI>Antichri&s;t in Man, the Quaking Idol.</HI> He there flies from what he pretends, immediate reve|lation, to the rules of art &amp; learning, indeavouring to confute logical Silogi&s;ms by the like, and that not only by &s;uch as bear only the name, but al&s;o the exact rules according to art, though void of the power, becau&s;e they want the force of truth; &s;o that I find he can write a very legible hand, (if that he writ to me was his own) he &s;pells good Engli&s;h; and either he hath more in him then he will make known, (and then perhaps he is what I judge him to be, a Je&s;uit) or el&s;e &s;ome other writes what he owns. In the next place it will be nece&s;&s;ary to declare his original call and entrance into this damnable here&s;ie wherein he now &s;tands, not as various reports render it, but as he him&s;elf hath often declared it, not only in private, but in the publique meeting at the Mouth within Alder&s;|gate, <HI>London,</HI> to me and many others that have had di&s;cour&s;e with him there.</P>
</DIV2>
<DIV2 TYPE="part">
<PB N="6" REF="7">
<HEAD>The manner of his call and entrance into this damnable Sect and Here&s;ie wherein be now &s;tands.</HEAD>
<P>HE &s;aid, As I was in the Field at Plow, in Bar|ley-&s;eed time, meditating on the things of God, (in his apprehen&s;ion) &s;uddenly I heard a voice &s;aying unto me, Get thee out from thy Fa|thers hou&s;e, and from thy kindred, and I will be with thee at all times, and in all places. Where|upon I exceedingly rejoyced, that I had heard the voice of that God whom from a child I had indea|voured to &s;erve in &s;incerity and uprightne&s;&s;e 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 ca&s;t down and remained in a &s;ad condition, as many friends can witne&s;&s;e, who wondred to &s;ee &s;uch a change in me, and thought I was di&s;tracted, and that the hand of God upon me had made me lunatick by de&s;truction of my &s;en&s;es, &amp; I would never have &s;poken nor eaten more: but after I was mad, and willing to go, I gave my e&s;tate away, and I began to make &s;ome provi&s;ion, as Money, Apparel, and other nece&s;&s;aries for my journey; but a while afterwards going with a friend from my own hou&s;e on &s;ome bu&s;ine&s;&s;e, having an old &s;uit on, without any money, the
<PB N="7" REF="7">
voice &s;pake again, commanding me to go into the We&s;t, and then it &s;hould be revealed to me what was appointed for me to do; and not knowing whither I &s;hould go, or what was appointed for me to do, neither having taken my leave of her whom the world calls my Wife, and tho&s;e chil|dren which according to the fle&s;h are mine, I was obedient, and after I had been there a while, it was given me what I &s;hould declare; and ever &s;ince I have been obedient to that which is pure in me and in you all, Chri&s;t manife&s;t in mortal fle&s;h.</P>
<P>Whereupon I asked him whether that friend or any el&s;e be&s;ides him&s;elf heard that &s;ame voice? or how &s;hould it be known to be a truth, &s;ince we had nothing but his own word for it? He an&s;wered it was not a carnal audible voice, to be heard with an earthly ear, for it was heavenly; and that it is true, <HI>the &s;pirit beaereth witne&s;&s;e, and I know his witne&s;&s;e is true.</HI></P>
<P>Q. <HI>I asked him whether the voice were external or internal, and to whom he gave his e&s;tate?</HI></P>
<P><HI>A.</HI> He &s;aid that that which is pure in all your con&s;ciences, which convinces you of the evil you do, Chri&s;t in you, the true light &s;poke to that of God in me, and I heard it, and will witne&s;&s;e to that of God in you all (or words to this purpo&s;e) that it is pure and eternal.</P>
<P>Q. <HI>I asked him to whom he gave his goods and e&s;tate?</HI></P>
<P><HI>A.</HI> He &s;aid to his Wife and children.</P>
<P>When indeed I had thought in imitation of the
<PB N="8" REF="8">
Phari&s;ees, he had boa&s;ted of &s;ome deeds of charity he had done with it before men, not but that it was well be&s;towed as it was di&s;po&s;ed of; for I think as they had mo&s;t need of it, &s;o they had mo&s;t right to it; and the promi&s;e he faith, is fulfilled in that God hath witne&s;&s;ed to his doctrine; but what that Witne&s;s, what that Power, and what that voice is, and from whence is evident.</P>
<P>Fir&s;t, By his Apo&s;tacy, in that when he had a&s;|&s;ociated him&s;elf with a people that endeavoured to live and walk with and in the Lord, that he &s;hould back&s;lide from tho&s;e ways of truth and em|brace &s;uch errors as have led him unto the height of bla&s;phemy: when as the Apo&s;tle &s;aith, <HI>They</HI> (and &s;o he) <HI>went forth from us, because they were not of us:</HI> but like tares among Wheat di&s;agreeable and fit for nothing but De&s;truction.</P>
<P>Secondly, By his Actions, the fir&s;t &s;tep whereof led him to &s;uch art Act as gives much &s;u&s;pition, nay even a&s;&s;urance of incon&s;tancy and adulteries, &amp;c. as hereafter &s;hall be made evident in this di&s;cour&s;e.</P>
<P>Thirdly, His Doctrine, in that he preacheth down all truth and up all errors, as denying either Magi&s;tracy or Mini&s;try; or either Go&s;pel or civil Laws, or Di&s;cipline, &amp;c.</P>
<P>Fourthly, By his Bla&s;phemies of which he is ju&s;tly convicted (and for which he hath partly &s;uffered) by the Supreme Authority; <HI>as that he is the Son of God, and the Son of God is but one;</HI> and then he being one, and the Son of God as (he &s;aith) there is by that account no other: and que&s;tion|le&s;s
<PB N="9" REF="8">
he hath been long of this judgement though not &s;o publique in it: For long &s;ince he &s;aid, he was as holy: ju&s;t and good as God him&s;elf, thereby claiming anequality with God though at a farther di&s;tance then now; for then he onely claimed an equality by purity, but now by dignity &amp; affinity, as being the Son of God, and one with the Father: See Mr. <HI>Farmer</HI>'s <HI>Satan inthron'd in his Chair of Pe&s;tilence &amp;c.</HI></P>
<P>I have fir&s;t laid down tho&s;e four Heads as a ground-work to what I intend to enlarge upon in pro&s;ecution of this Treati&s;e; but before I proceed to doe &s;o, I &s;hall &s;peak a word or two concerning the proceeding of the Supreme Authority again&s;t him of whom we now treat; by rea&s;on that many though &s;ome indi&s;creetly &s;ay, The &s;entence pro|nounced again&s;t him &s;avours of a har&s;h judgment thereby endeavouring to &s;candalize the &s;upreme and high Authority with cruelty: to which I &s;hall &s;peak a word or two impartially.</P>
<P>Since it is e&s;teemed not onely in this, but in all other Nations, an act of high in ju&s;tice to &s;entence him to die the very wor&s;t of deaths, that &s;hall a&s;|&s;ume unto him&s;elf the title of his Prince or Gover|nour; or that &s;hall any waies endeavour to impair the titles and glory of him : how much more ought he to die or &s;uffer a wor&s;e puni&s;hment that &s;hall commit a greater offence, and make him&s;elf <HI>the Son of God, the King of righteou&s;ne&s;&s;e.</HI> I have read of them that for bearing in their Coats of Arms that which belonged onely to the Crowne have &s;uffered as Traytors; as Lord <HI>Howard</HI> Duke
<PB N="10" REF="9">
of <HI>Norfolk,</HI> with his &s;on the Earle of <HI>Surrey,</HI> in the dayes of <HI>Henry</HI> the 8th. though men in great and high e&s;teem and of no le&s;s honour, for this offence and no other were arraigned, convicted and con|demned as Traytors: then how much more ought he that &s;hall make him&s;elf <HI>the Son of God, &amp;c.</HI> to die if it were po&s;&s;ible a hundred times? for look how much God is above man, &s;o much ought he to &s;uffer a ju&s;t torment more then death if it were po&s;&s;ible; And therefore the &s;entence which was pa&s;t upon him, and he hath partly undergone, was more in mercy then ju&s;tice could well admit, and they with honour pronounce again&s;t him: but 'tis true indeed, mercy &s;hall find mercy, and its a &s;ignal token of a tender charity in that mercy was exal|ted in the mid&s;t of ju&s;t Judgement.</P>
<P>I &s;hall now proceed to treat upon and examine the &s;everal things before laid down.</P>
<P>Fir&s;t, That it is an evidence that that voice, that power, and that witne&s;&s;e is not of God or good|ne&s;&s;e, that &s;poke to him, goeth with him, and te&s;ti|fieth of him. Firft, by rea&s;on of his apo&s;tacy; it is a precept in the word of God, concerning him which back&s;lideth from the faith which &s;tands in Je&s;us Chri&s;t the onely reall and eternal Son of God the Father, after the fir&s;t and &s;econd admonition, if he repent not, give (&s;aith the holy Gho&s;t) or deliver &s;uch a man over to Satan, which is, excom|municate, or exclude him; &s;o then he being de|livered over to Satan is no more of God, in re|&s;pect that power which is given to the Church to excommuninate fal&s;e members, hath been ex|erci&s;ed
<PB N="11" REF="9">
on him as a back&s;liding brother; we ought to look on him as one under the power of Satan, and not to bid him <HI>good &s;peed,</HI> le&s;t we be partakers with him in his evill deeds: And indeed if we con|&s;ider him in the &s;tate of a falne brother, we cannot wonder to &s;ee him raign in all manner of wicked|ne&s;s, in re&s;pect the Holy Gho&s;t &s;aith, <HI>that fal&s;e Pro|phets mn&s;t come, and fal&s;e Chri&s;ts &s;hall ari&s;e:</HI> it is ju&s;t with God to give him over to <HI>believe lies,</HI> becau&s;e he hath plea&s;ure in <HI>unrighteou&s;ne&s;s;</HI><NOTE PLACE="marg">2 The&s;. 2 10, 11, 12. 1 John 4.8. Heb. 12.29.</NOTE> For as God is light, and &s;o able to di&s;cern all things; &s;o is he all-&s;ufficient to under&s;tand and do all things: and as he is all love to his children; &s;o is he all judge|ment (yet merciful) to his enemies: Therefore let him repent him of and not per&s;evere in his bla&s;phemies;<NOTE PLACE="marg">1 Tim. 1.23.</NOTE> for though he can contemn Autho|rity, and &s;ay in the mind he is in, he would not be uncovered though he were in the Parliament hou&s;e: Yet let him know, that <HI>he that re&s;i&s;teth</HI> (or contemneth) <HI>the Powers, re&s;i&s;teth the Ordinances of God: and he that re&s;i&s;ts,</HI><NOTE PLACE="marg">See Mr.Bourn, p. 41.</NOTE> <HI>receiveth unto him&s;elf dam|nation:</HI> And it is a mo&s;t &s;ad thing indeed with <HI>Korah, Dathan, and Abiram</HI> to play with and con|temn the wrath of God-le&s;t the bowels of the earth cha&s;ti&s;e their pre&s;umption.<NOTE PLACE="marg">Rom. 13.2, 3.</NOTE> I both would and &s;hall endeavour brevity in what convenience may require; yet for the good of tho&s;e that &s;tand between two not knowing whether they were better to back&s;lide or &s;tand fa&s;t where they are: I &s;hall endeavour in a few words to &s;hew you what I apprehend to be the cau&s;e of the Lords for &s;aking him, and giving him over tp his own lu&s;t: and as I
<PB N="12" REF="10">
often told him and <HI>George Fox, Borows</HI> and <HI>Hober|thorn,</HI> &amp;c. I ob&s;erved a Learned Author laid this down as <HI>maxim</HI> in Divinity, <HI>that when a man cea&s;es</HI> (with this quaking Sect) <HI>to be guided by Gods Laws, God gives him over to be ruled by his own lu&s;ts;</HI> and therefore I wi&s;hed them not to whet and pro|voke the anger of the Lord which is a <HI>con&s;uming fire:</HI> 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 bla&s;phemie: It is probable he might have faith, but not true faith; for as &s;aith Dr. <HI>Holmes, there is a faith of adherance, and there is a faith of a&s;&s;urance, &amp;c.</HI> The true faith mu&s;t be exerci&s;ed in true wor&s;hip, the end where|of is true happine&s;s, and all wor&s;hip not agreeing with Gods revealed will, is prophane&s;s and irreli|gion, the end whereof is not happy but wretched; <HI>For this is life eternal to know God, and whom he hath &s;ent Je&s;us Chri&s;t,</HI> and (not <HI>James Naylor.</HI>) And he that expects to reign with nim, mu&s;t believe that he is able to &s;ave to the uttermo&s;t;<NOTE PLACE="marg">Heb. 11.6. John 1.11. 2 Cor. 5.7. John 20 29. Heb. 11.1. Ephe&s;. 2.8.</NOTE> and all other that pretend &s;o to doe be&s;ides him are &s;educers; and let him pretend what revelations he will, this a true believer mu&s;t know and relye on, <HI>That no man hath &s;een Gods e&s;&s;ence, that is greater then any finite apprehen&s;ion;</HI> &s;o that let <HI>Quakers</HI> and their &s;edu|cing teachers &s;ay what they plea&s;e; this is truth and no lie, <HI>we walk by faith</HI> (the eye of the &s;oul) <HI>and not by &s;ight;</HI> and therefore Chri&s;t when he had a&s;&s;umed a vi&s;ible nature (in his incarnation) for that work of our Redemption would not be long conver&s;ant on earth in his publique Mini&s;try, that
<PB N="13" REF="10">
our &s;alvations might not be in &s;en&s;e, but believing; <HI>ble&s;&s;ed are they that have not &s;een yet have believed.</HI> The nece&s;&s;ity of faith appears in that, <HI>the ju&s;t &s;hall live by it: by faith we are ju&s;tified,</HI> without it <HI>we cannot plea&s;e God;</HI><NOTE PLACE="marg">Habakkuk 2.4.</NOTE> <HI>and what is not of faith is &s;in:</HI> the excellency of it in that it apprehendeth the riches of Chri&s;t, and in him the un&s;peakable trea&s;ure of Gods mercy, peace of con&s;cience, reconcilation with God, remi&s;&s;ion of &s;in, indemptnity from the guilt and puni&s;hment, &amp;c. In <HI>fine</HI> all things which concur to the compleating true happine&s;s. It &s;tiled <HI>Abraham</HI> Gods friend, and us his &s;ons; it is the &s;anctuary of a troubled &s;pirit the fir&s;t fruits of the heavenly Paradi&s;e: In a word, precious is that faith which believeth all the word of God is true and to be obeyed, and &s;aith, that <HI>Je&s;us</HI> (and not <HI>James</HI>) <HI>is the true Chri&s;t: and that there is Salvation in no other name under Heaven.</HI> They be&s;t know how &s;weet a Jewel faith is, that can value the en|joyment by the want of it: but to &s;uch as <HI>Naylor</HI> and his &s;ect, who are deluded with fal&s;e light and temptations of &s;ecurity, there appeareth no want of it in them&s;elves, becau&s;e they are &s;ecure: but I heartily wi&s;h they knew, and would believe there is a common faith, which reprobates may have, and that is either hi&s;torical &s;uch at the Divels have, <HI>Jam. 2.19.</HI> or temporal, as <HI>Mat.</HI> 13.20. <HI>Acts</HI> 8.13. and this is either a faith of miracles, or a delu&s;ion of &s;e|curity. There be many degrees, but one onely object of true and &s;aving faith, and that is <HI>Je&s;us Chri&s;t</HI> (and not <HI>James Naylor,</HI>) and that which we are to believe and obey, is the infallible truth of
<PB N="14" REF="11">
God (the fir&s;t, God, the &s;econd, his Oracles.) and his Will concerning our Salvation revealed in his Word. The word and te&s;timony of man may be the ground of opinion which is of things probable; but true faith can &s;tand on no other <HI>ba&s;is</HI> but the Word of God which is infallible, certain and can have no fal&s;hood in it, and he that goeth without this guide runneth like tho&s;e <HI>I&s;raelites</HI> to the mountains of the <HI>Cananites,</HI><NOTE PLACE="marg">Numb. 14 40.</NOTE> to their own de&s;tru|ction, as this Sect, and particularly him of whom we now &s;peak, gives too &s;ad a te&s;timony of this truth.</P>
<P>I de&s;ire thy excu&s;e (Courteous Reader) if I have been tran&s;ported too far on this Subject, be thou plea&s;ed to read it but with as much patience as I writ it, and 'twill extenuate the Teadiou&s;|ne&s;&s;e of it; I &s;hall re&s;t no longer here, but pre&s;&s;e onward to what I intend, and that leads me to the &s;econd ground, which argues the &s;pirit by which he is acted to be not divine but diabolical. Which is this,</P>
<P>Secondly, By his actions in general, but chiefly by rea&s;on that the fir&s;t &s;tep he took after his apo&s;tacy gives &s;trong &s;u&s;picion, nay plain a&s;&s;urance that he is guilty of incon&s;tancy and adultery, to the clearing of which I &s;hall proceed, and in &s;o doing it will be requi&s;ite to trace him along from the beginning, when he fir&s;t left that Church whereof he was a member; and in &s;o doing ob&s;erve what is worth the noting, as &s;hall &s;eem mo&s;t conve|nient.</P>
<P><HI>Naylor</HI> being a member of a Congregation at
<PB N="15" REF="11">
<HI>Wool-Church</HI> in <HI>Yorke&s;hire,</HI> he was there excommu|nicated for his bla&s;phemous Tenets, as Mr. <HI>Chri&s;to|pher Mar&s;hall</HI> Pa&s;tor of that Church whereof he was a member confe&s;&s;ed; <NOTE PLACE="marg"><GAP DESC="illegible" RESP="UOM" EXTENT="1 span"></NOTE> who is al&s;o well known to be an able, godly and &s;incere Mini&s;ter of the Word of God; who al&s;o in a Letter to a friend, a Copy whereof I read, is related this &s;tory, that <HI>James Naylor,</HI> &s;ince he was a <HI>Quaker,</HI> having gotten into the acquaintance of a woman named Mi&s;tris <HI>Roper,</HI> and her hu&s;band being gone away from her on &s;ome occa&s;ion a long voyage; he the &s;aid <HI>James Naylor</HI> u&s;ed greatly to frequent her company, be|ing more then ordinarily, and to be plain, more then civily familiar with her, u&s;ing frequently to dandle her on his knee, imbracing and ki&s;&s;ing her more then was either fitting or be&s;eeming civility; and in the time of her bu&s;bands ab&s;ence, either by &s;ome other, or (as is mo&s;t likely) and is &s;up|po&s;ed by <HI>James Naylor</HI> &s;he was gotten with child, and when her hu&s;band had been ab&s;ent from her, and <HI>Naylor</HI> acquainted with her &s;even and forty weeks, &s;he was brought to bed of a Ba&s;tard-child; and this was &s;everal times profered by my &s;elf and my loving friend Mr. <HI>Per&s;ival,</HI> to be proved and made good before any Magi&s;trate, if they dur&s;t put it to tryal; and I profered to read the Letter, or at lea&s;t a Copy of it, at their publique meeting, provided that <HI>Naylor</HI> or any other &s;hould but ingage that I &s;hould have neither violence offered to me nor to the paper, but it would not be granted; and <HI>Naylor</HI> him&s;elf when accu&s;ed with it in his meeting, was unable to clear him&s;elf any
<PB N="16" REF="12">
further then with &s;ilence, which gives con&s;ent, <NOTE PLACE="marg">A weak ex|cu&s;e (yet as &s;trong as his innocen&s;e.)</NOTE>and leaving his &s;tanding he &s;aid, <HI>This is a prie&s;t lie.</HI> And without que&s;tion had he been able to have &s;aid any thing that might have &s;avoured of an excu&s;e, he would have been ready to have &s;poke that with much addition, his tongue being free to run commonly, not only beyond rea&s;on, but truth also; and one pa&s;&s;age in the &s;aid Letter mu&s;t not be omitted; which was,</P>
<P><HI>Naylor</HI> being on a time in private with her, the &s;aid Mi&s;tris <HI>Roper,</HI> dandling, imbracing and ki&s;&s;ing her la&s;civiou&s;ly, &s;he in a je&s;ting manner thus expre&s;t her &s;elf, as glorying in their &s;tolen wickdne&s;s, <HI>Now</HI> James, <HI>what would the world &s;ay &s;hould they &s;ee thee and I in this po&s;ture?</HI> but what his an|an&s;wer was I cannot &s;ay, but it may ea&s;ily be &s;up|po&s;ed to be &s;uch as &s;hould incourage her in her &s;in with greater impudency, if it might be; and though he nor his friends dur&s;t not bring it to the Bar of ju&s;tice, he knowing his own guilt, and fearing the puni&s;hment on the Law in that ca&s;e provided: yet Providence hath &s;o di&s;po&s;ed of that bu&s;ine&s;&s;e, that &s;ince he was in que&s;tion for that horrid and &s;carce to be paralel'd bla&s;phemy, it hath been a matter di&s;puted of before the Seat of Ju&s;tice; for Mr.<HI>Per&s;ival,</HI> our a zeal to Piety, by having impiety corrected, went to the Honourable <HI>Bramfield,</HI> a known godly pious Gentleman, and Churchman of the Com|mittee cho&s;en to examine his mi&s;demeanors, and gave him to under&s;tand the matter, and told him, that if his Honour plea&s;ed to &s;end for Mr.
<PB N="17" REF="12">
<HI>Lamb</HI> at <HI>Elie-Hou&s;e,</HI> he had in his cu&s;tody the ori|ginal Copy of the Letter, containing the whole proceedings before the &s;aid Church, under Mr. <HI>Mar&s;hall</HI>'s own hand: Which Mr.<HI>Lamb</HI> being &s;ent for, and producing the &s;aid Papers, they were read to the &s;aid <HI>Naylor</HI>'s face in the open Court; who being asked what he could &s;ay for him&s;elf? as to this did not nor indeed could not deny the action, but only denied the time, as being not &s;ince he was a Quaker, but when he was a Souldier; and he &s;aid it was not in that nature in which tho&s;e Letters pre&s;ented it, as in any di&s;hone&s;t or la&s;ci|vious way, but only he then ki&s;s'd her in the way of court&s;hip. To which, an&s;wer was returned that it was no &s;uch thing as he pretended, but &s;ince he was a profe&s;&s;ed Quaker, and not before; which when he &s;ee it would be made &s;o evident, that it would be rendered inexcu&s;able, he was &s;ilent as to that; and that it is &s;o by con&s;equence, hereafter &s;hall be verified. Thus much for this particular act, I &s;hall now come to treat of &s;ome of his actions in general.</P>
</DIV2>
<DIV2 TYPE="part">
<PB N="18" REF="13">
<HEAD>Here followeth a brief Narrative of &s;ome Actions committed by him, with &s;everall other Pa&s;&s;ages of the like nature, &s;ince, and not before he was a <HI>Quaker.</HI></HEAD>
<P><HI>JAmes Naylor</HI> being on a time in a meeting at <HI>Sedbergh</HI> in the <HI>North,</HI> peremptarily a&s;ked one who is reputed to bean hone&s;t &s;incere Chri&s;tian, named <HI>Samuel Handley,</HI> whether he were free from &s;inne or no? who replied, he was &s;en&s;i|ble of his own infirmities, and therefore a &s;inner; with that <HI>Naylor</HI> railed at him with the uncivil terms of Thief and Murtherer, <HI>Cane</HI> and the like; and ju&s;tified him&s;elf to be perfectly free from &s;in: And here may I fitly in&s;ert a pa&s;&s;age between one (who&s;e name I omit, because he is well known about where he lives) and my &s;elfe at the Bull and Mouth within Alder&s;gate.</P>
<P>I being on a time at the &s;aid meeting, fell by chance in di&s;cour&s;e with one who (by his &s;ignal termes as <HI>thou</HI> and <HI>thee</HI>) I &s;uppo&s;ed to be a <HI>Quaker,</HI> with whom (after other things) I had &s;ome &s;peech concerning pre&s;ent and perfect perfection, which he in part denying, I &s;aid that <HI>Naylor</HI> owned, and preached to maintain it, as in a Letter extant, in the <HI>Quakers white&s;t Divel unvailed;</HI> whereupon the afore&s;aid <HI>A.A.</HI> called me lyer, and child of the
<PB N="19" REF="13">
divel, till producing the book it &s;elfe I read unto him <HI>Naylors</HI> own words; which when he heard, he &s;aid, doth <HI>James</HI> &s;ay &s;o? I an&s;wered, yes; nay then &s;aid <HI>he, It is truth.</HI> So far are they bewitched with his delu&s;ion, as to &s;teer their faith by his un&s;table and vitiated brain.</P>
<P><HI>Naylor</HI> hearing of a Bull-baiting in <HI>Che&s;terfield,</HI> whereof Mr.<HI>Billingsly</HI> was Pa&s;tor, he writ a Letter to the &s;aid known godly Mini&s;ter, wherein he &s;aid that &s;wearing, cur&s;ing, bulbaiting, and bla&s;phe|ming of God was the fruits of <HI>John Billing&s;ly</HI>'s Mi|ni&s;try; thereby indeavouring to &s;candalize the man that had done him no prejudice;<NOTE PLACE="marg">See Learned &amp; Reverend Mr. <HI>Bourn's defence of the Scri|tures,</HI> p. 17. 18.</NOTE> which in|deed was his u&s;ual practice, as is evident in many particulars too tedious to name; which is a &s;ignal demon&s;tration ofa malicious &s;pirit: but when he was in publique, he was accu&s;ed with this act of fal&s;hood (indeed the proper fruits of his &s;pirit) 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 impu|dence to excu&s;e (but grace to repent for) that ly|ing accu&s;ation.</P>
<P>A Poor hone&s;t Country-man of <HI>Wingerworth</HI> in the County of <HI>Derby,</HI> having heard <HI>Naylor</HI> prate after his u&s;ual manner (error and bla&s;phemy) was &s;o infu&s;ed (not with pure light as they pre|tend) but with a de&s;perate diveli&s;h humour, that he de&s;troyed and drowned him&s;elf; which plain|ly &s;peaks by what power and &s;pirit they are acted: Not unlike to this was that of <HI>Mary White,</HI> who
<PB N="20" REF="14">
by the damnable &s;edition of <HI>Burrows, Howgall,</HI> and <HI>Hoberthorn,</HI> the orators for the promotion of the <HI>man of &s;in</HI><NOTE PLACE="marg"><HI>James Naylor</HI> (not the) but their Chri&s;t.</NOTE> and his cau&s;e, was mi&s;erably be witched and inchanted to death after &s;everal and &s;ad mo|tions and fits, as heaving and &s;trugling like Con|vul&s;ion fits, with &s;trange out-cries, as barking like a Dog, lowing like a Cow, &amp;c. witne&s;&s;ed by <HI>Bartholomew Le<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ald,</HI><NOTE PLACE="marg">See a &s;heet called <HI>quakers or enchanters</HI> Sold by Mr. Dod</NOTE> <HI>Su&s;annah Green,</HI> and <HI>William White</HI> on oath before <HI>Edmund Harvey, <ABBR>E&s;q</ABBR></HI> And the like that of <HI>Gilpine</HI> and al&s;o <HI>Cotton Cro&s;land</HI> that hanged him&s;elfe, who pretended he knew more and higher things him&s;elf them any or all the Mini&s;ters in <HI>England</HI> did; the truth whereof the end demon&s;trates. And another in the <HI>North,</HI><NOTE PLACE="marg">See <HI>Gilpin</HI> to|wards the lat|ter end.</NOTE> who&s;e name I think was <HI>Birch,</HI> who was &s;een in the act committing Buggery with a mare, and for it fled, all then profe&s;&s;ed <HI>Quakers.</HI></P>
<P>It were in vain to cite every &s;light pa&s;&s;age, and to treat upon his &s;everal lies and fal&s;hoods wich would rather afford a great volume, then be contained in &s;o &s;mall a tract as this Treati&s;e: and although much more might be &s;aid to this pur|po&s;e, 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 &s;pirit of error.</P>
<P>The third evidence is his Doctrine, in that he preacheth down all truth, and up all error, &amp;c. and here I &s;hall begin with that which is mo&s;t mate|rial to this &s;ubject.<NOTE PLACE="marg">See Mr. <HI>Bourn, his defence of the Scriptures,</HI> 9. 20.</NOTE></P>
<P>And fir&s;t, In that he &s;aith he is as holy, ju&s;t and good as God him&s;elf, without either limitation
<PB N="21" REF="14">
or re&s;ervation; as was witne&s;&s;ed by two at <HI>Kendal,</HI> and an hone&s;t Inhabitant of <HI>&V;nderborow</HI> neer to <HI>Kendal:</HI> Saith, he and many others heard him utter this bla&s;phemy, but being all followers of <HI>Naylor</HI> he believes they will be &s;low and unwilling to te&s;tifie the truth in this ca&s;e: yet he calls me lier often for accu&s;ing him for holding perfect perfecti|on, when by this account, if he were as holy, ju&s;t &amp; good as God him&s;elf,<NOTE PLACE="marg">See my Pub|lique di&s;coverie of their &s;ecret deceit.</NOTE> and not perfect, what then? is God imperfect? O horrid bla&s;phemy! 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 al&s;o; &s;o then both being one in quality, equality afordeth no different di&s;tinction: &amp; &s;ome of them have burned the Bible (as I have heard them boa&s;t) in con|tempt of it. And <HI>Naylor</HI> hath &s;aid more then once that he that expected to be &s;aved by that Je&s;us Chri&s;t that died at <HI>Jeru&s;alem</HI> &s;hould be de|ceived;<NOTE PLACE="marg">See <HI>the perfect Phari&s;ee. p.</HI> 8.</NOTE> and this character the holy Gho&s;t gives of the man of &s;in, antichri&s;t;<NOTE PLACE="marg">See Mr. <HI>Boure, p.</HI> 16.</NOTE> if any man (as <HI>Naylor</HI> in effect) denies Chri&s;t as being come in the fle&s;h that is a deceiver and an antichri&s;t;<NOTE PLACE="marg">1 John 2.22.23.</NOTE> he hath al&s;o erroneou&s;ly taught that we owe no obedience to any Magi&s;trates, or to render them any honour or &s;ubjection, which though in publique he deni|ed before the vulgar people, yet then was he te&s;ti|fied to be in a lie by one of his own Sect, who openly confe&s;&s;ed he received that doctrine from <HI>Naylor</HI> him&s;elf, &s;ee the <HI>Northern Relation,</HI> p. 9. and oftentimes he hath denied that the Scriptures and written word of God to be either the judge of
<PB N="22" REF="15">
&s;pirits or of controver&s;ies, or the rule by which every Chri&s;tian ought to walk, and by which he ought to guide him&s;elf and limit his actions; and when I &s;aid I did under&s;tand a di&s;tinct and va&s;t difference between Chri&s;t the word, and the word of Chri&s;t, the fir&s;t being God, the other but the expre&s;&s;ive temporal word of God,<NOTE PLACE="marg">See my <HI>Pub|lique di&s;covery.</HI></NOTE> wherein, the holy Gho&s;t &s;tooping to our infirmities &s;peaks in &s;uch termes as may impre&s;&s;e on our capacities. I defie your di&s;tinctions and your carnal words, for Chri&s;t is the word, and God is the word, and all other words are without in the nature, &amp;c. He al&s;o affirmed in his an&s;wers to my queries (extant in my <HI>Publique Di&s;covery</HI>) that that immortality, that incorruption, &amp;c. &s;poken of us injoyed by Saints in Heaven, he injoyed here immediately on earth; and that in oppo&s;ing him and his here&s;ie, I &s;ought and indeavoured to kill the ju&s;t one in them, and that I would murder them that were out of <HI>Cains</HI> way and were tran&s;planted from death to life, with much more of the like ab&s;urd &s;tuff. And on a time being di&s;puting with a godly able Mini|&s;ter, about that light in all men, <HI>Naylor</HI> laid down this ab&s;urd error, <HI>That an Indian that never heard nor read of Chri&s;t, by that which is in every man, knew Chri&s;t Je&s;us,</HI><NOTE PLACE="marg">See the <HI>defence of the Scri|ptures p.</HI> p. 22.</NOTE> <HI>as well as any man.</HI> It will not be im|pertinent in this place to in&s;ert one notable &s;tory of him.</P>
</DIV2>
<DIV2 TYPE="part">
<PB N="23" REF="15">
<HEAD>A very notable Story worth your Ob&s;er|vation, and unque&s;tionably true.</HEAD>
<P><HI>JAmes Naylor</HI> being on a time at a place where it &s;o fel out that a godly Mini&s;ter* chanced to be at the &s;ame time who &s;tood up &amp; &s;aid unto him,<NOTE PLACE="marg">One Mr. <HI>Cole</HI> a known godly Mini&s;ter.</NOTE> the Lord put it upon my &s;pirit to &s;peak a few words unto him on &s;ome things that might tend to edifie the audience: to which <HI>Naylor</HI> audaciou&s;ly and pre|&s;umptiou&s;ly &s;aid, (as making it a matter admira|ble) <HI>ha&s;t thou received a me&s;&s;age from the Lord, and I not know of it&punc;</HI> thereby pretending privacy to and knowledge of the hidden &s;ecrets and un&s;earchable councels of the Lord, like to <HI>Hezekiah,</HI> 2 <HI>Chron.</HI> 15. <HI>Which way went the Spirit of the Lord from me to &s;peak unto thee?</HI> thus doth he pre&s;umtiou&s;ly lift him&s;elfe up above what he is; but I &s;hall wave what might be further &s;aid on this &s;ubject, not in|tending to write much, but onely to give an evi|dent demon&s;tration in brief of what may &s;et him forth to be as he is a deceiver, and not as he pre|tends a Saviour: and to that end I come unto the Fourth argument or evidence that he is under a &s;pirit of &s;edition and here&s;ie.</P>
</DIV2>
<DIV2 TYPE="part">
<PB N="24" REF="16">
<HEAD>The fourth evidence which plainly de|clares he is under a &s;pirit not Di|vine but Diabolical, <HI>to wit,</HI> his Bla&s;phemies.</HEAD>
<P>ANd in this order might have been in&s;erted &s;e|veral particulars already treated of, but that I intend no needle&s;s repetition of things pa&s;t, in re|&s;pect this pre&s;ent juncture of time gives too large a &s;ubject to treat upon, and not onely for us to wonder at; but for future po&s;terity al&s;o to admire that &s;o much of the Divel &s;hould inhabit in a man, out of which I &s;hall compleat this Chapter.</P>
<P>Mo&s;t bla&s;phemous is, and was that expre&s;&s;ion, <HI>I am the Son of God, and the Son of God is but one;</HI><NOTE PLACE="marg">See Mr. <HI>Far|mer, p.</HI> 14. 15, 16, 17</NOTE> and the like I am &s;aith he, <HI>the prophet of the mo&s;t high God, I am the Son of God, and the everla&s;ting righ|teou&s;ne&s;&s;e is wrought in me:</HI> and then arrogantly as imitating Chri&s;t, he bla&s;phemou&s;ly applyeth the words to him&s;elf, <HI>if ye had known the Father, ye would have known me al&s;o;</HI> and as he gives the&s;e te&s;timo|nies of bla&s;phemy of him&s;elf, and is thereby guilty of bla&s;phemy; &s;o al&s;o in re&s;pect that he receiveth titles from others which are as bad as when they call him <HI>King of I&s;rael,</HI> he an&s;wers to it, &s;ee Mr.
<PB N="25" REF="16">
<HI>Farmer</HI>'s <HI>Satan enthron'd, &amp;c.</HI> When he was a&s;ked <HI>art thou the un&s;potted Lamb of God that take&s;t away the &s;ins of the world?</HI> he an&s;wers in the affirmative, <HI>Were I not a Lamb, Wolves would not &s;eek to devoure me:</HI> thus taking to him&s;elfe the titles and attributes onely belonging to Chri&s;t, therein robbing God of his glory and honour. And tho&s;e Pro&s;elytes of his who are trained up by and under him, doe que|&s;tionle&s;&s;e nothing but what they have learnt of him, and a witne&s;&s;e to this truth, it is in that he corrects them not, but countenanceth them in their actions and expre&s;&s;ions of the highe&s;t bla&s;|phemie; as <HI>thou everla&s;ting Son of righteou&s;ne&s;s and Prince of peace: Oh how my &s;oul travelleth to &s;ee this day which</HI> Abraham <HI>&s;aw and was glad, and in the &s;ame letter as a &s;ignal of obedience to him is added&punc; Oh</HI> I <HI>am ready to fear as a &s;ervant, and to obey as a child: and again, thy name is no more to be called</HI> James <HI>but</HI> Je&s;us,<NOTE PLACE="marg">Page 8.</NOTE> <HI>thou King of</HI> I&s;rael, <HI>and thou on Son of the mo&s;t High;</HI><NOTE PLACE="marg">Page 13.</NOTE> <HI>and Oh thou beloved of the Lord, the Prophet of the mo&s;t High;</HI> and <HI>Martha Simonds</HI> (a woman for her toughe,<NOTE PLACE="marg">Page 4.</NOTE> indeed better befitting a Cucking|&s;tool then a &s;peaking place) doth acknowledge &s;he wor&s;hipt him; and being a&s;ked why &s;he did &s;o, &s;he &s;aid, <HI>&s;he ought &s;o to do it being her duty,</HI> &s;he calls him Lord, <HI>becau&s;e</HI> (he &s;aith) <HI>he is Lord of righteou&s;|ne&s;s and Prince of peace, and anointed King of I&s;rael;</HI><NOTE PLACE="marg">Page 15. 16.</NOTE> and <HI>Dorcas Erbury</HI> witne&s;&s;eth, <HI>that he is the onely be|gotten Son of God,</HI><NOTE PLACE="marg">Page 17. 18.</NOTE> <HI>and that he is worthy of honour being the holy Lord of I&s;rael,</HI> and &s;he &s;aith, <HI>&s;he knows no o|ther Saviour, and &s;he believes in him the World calls</HI> James Naylor, <HI>and that &s;he calls him the Son of God,
<PB N="26" REF="17">
and &s;he is commanded to call him Lord and Ma&s;ter, and to &s;erve him with much more of the like nature:</HI> which to repeat at large were tedious and unne|ce&s;&s;ary in re&s;pect this is &s;ufficient to &s;hew him guilty of the Fact for which he now hath &s;uffered the greater part of his puni&s;hment; and what I have &s;aid, I &s;uppo&s;e is &s;ufficient to convince any rational &s;en&s;ible man, that the &s;pirit Ruling in him is not Divine but Diabolical; and I am confident that he which &s;hall read Mr. <HI>John Gilpins</HI> Book, wherein he relates how he was &s;educed by the Di|vel (yet with a Quakers pretences of a more pure and cleer light even Chri&s;t him&s;elf) who po&s;&s;e&s;&s;ed him immediately and really four &s;everal times; and &s;hall read this relation of <HI>Naylor</HI>'s call into this &s;ect, will find &s;uch a concurrence in the manner that the difference will re&s;t onely here, the &s;ubject is not <HI>Gilpin</HI> but <HI>Naylor;</HI> and as the manner was alike, &s;o is the matter, both being delu&s;ions vail'd under glorious pretences of divine revelation: there exta&s;ies were both of alike &s;train after the man|ner of the working of Satan by their own reports; onely one is &s;eired in impudence, the other &s;alved with repentance: but one pa&s;&s;age in that of <HI>Gilpin</HI> I cannot omit willingly, which is this.</P>
</DIV2>
<DIV2 TYPE="part">
<PB N="27" REF="17">
<HEAD>A Remarkable pa&s;&s;age and worthy your Ob&s;ervation.</HEAD>
<P><HI>GIlpin</HI> having but once ta&s;ted of that bitter berry of Apo&s;tacy from the truth, yet wanting that inward evidence from an internal light which others boa&s;ted of, could not be contented to weigh but pre&s;&s;ed forwards from the &s;hallow &s;ide to the bottomle&s;s channel of &s;oul impoveri&s;hing errors: and therefore extremely thir&s;ted after the act of quakeing, thinking that then he &s;hould feel that internal power that might evidence their external preaching, which as yet he could not doe: But when the Divel had &s;o fair an opportunity as this to enlarge his Dominion, he ca&s;t him into that action he &s;o much de&s;ired. When the Divel as it afterwards appeared and confe&s;&s;ed it &s;elf to be <HI>in the likene&s;s of a Dove, de&s;cended upon him, and entred into him, pretending to be the holy Gho&s;t:</HI> in this &s;tate he going to their meetings where one <HI>Chri&s;topher Atkin&s;on</HI> was &s;peaking, he returned home with great joy in that the power (as he &s;aith) which was within him had enabled him to witne&s;&s;e to what was &s;aid, &s;o that it may ea&s;ily be di&s;cerned what that power is, who&s;e doctrine the Divel bears a witne&s;&s;e unto; I am cleerly of this opinion that Satan cannot witne&s;&s;e unto the things of God
<PB N="28" REF="18">
really, but to overthrow them further by his chief policie.</P>
<P>I come now to what I would willingly be brief in, which is to &s;peak a word or two to the ope|ning and explaining of the politique de&s;ignes of <HI>this man of &s;in James Naylor,</HI> in the carryiny on this bla&s;phemy, and high trea&s;on again&s;t the mo&s;t high God of Heaven and Earth.</P>
</DIV2>
<DIV2 TYPE="part">
<PB N="29" REF="18">
<HEAD>The Politique deceits of this &s;educing Sophi&s;ter in carrying on this his de|&s;igne of Bla&s;phemy and Trea&s;on again&s;t God.</HEAD>
<P>ANd in &s;o doing I &s;hall fir&s;t of all ob&s;erve two or three things and that but name them.</P>
<P>And the fir&s;t is, that it was his u&s;ual cu&s;tome and common doctrine both to act and to teach that it was unlawful, nay &s;inful to give or receive civilities, <HI>good morrow or good deen,</HI> or <HI>you are wel|come;</HI> or <HI>fare you well;</HI> nay not from children to their Parents, or inferiours to their Magi&s;trates in general. And next more particularly, he not only forbid it to his hearers, but upbraided others that received titles of honour or re&s;pects, as <HI>Sir</HI> and the like: and in my <HI>Publique di&s;covery in his</HI> 14. <HI>queries</HI> to me, and to &s;everal others he renders this as an invective again&s;t the Mini&s;ters, and as a &s;ig|nal token of a <HI>fal&s;e Prophet,</HI> who &s;tand praying in their Synagogue (but he cannot &s;ay the <HI>Pillory</HI>) and being called <HI>Ma&s;ters, &amp;c.</HI></P>
<P>And la&s;tly, What he upbraided as blameable in others he now cries up not only as vertuous, but as a fruit of the immortal &s;eed in him&s;elf, <HI>being called not only Ma&s;ter</HI> but <HI>Lord;</HI> and not Lord onely nei|ther,
<PB N="30" REF="19">
but <HI>King of righteou&s;ne&s;s and Prince of peace:</HI> See <HI>Satan enthron'd,</HI> &amp;c. <HI>p.</HI> 13. are the&s;e words, <HI>thou King of I&s;rael, and Son of the mo&s;t High&punc;</HI> And &s;ee <HI>Mr.Far|mer</HI>'s <HI>Satan enthron'd, &amp;c. p.</HI> 7. are the&s;e words; <HI>Oh thou faire&s;t among&s;t ten thou&s;and, thou only begot|ten Son of God, how my heart painteth after thee: Oh &s;tay me with Flagons and comfort me with Wine,</HI> and the like, which they doe not onely in publique but in common too, as <HI>Timothy Wedlock</HI> te&s;tifyeth; See Mr. <HI>Farmer</HI>'s <HI>Satan enthron'd, &amp;c. page</HI> 17. you may di&s;cern the hypocri&s;ie of this deceiver that will practi&s;e contrary to his own doctrine, em|bracing not onely the civilities of <HI>Ma&s;ter,</HI> but ho|nour as <HI>Lord;</HI> and not onely honour as <HI>Lord,</HI> but wor&s;hip as <HI>Chri&s;t</HI> al&s;o. I &s;hall now having &s;poke &s;omewhat to this, al&s;o proceed to relate one Story which I had from a hand of repute; which was this.</P>
</DIV2>
<DIV2 TYPE="part">
<PB N="31" REF="19">
<HEAD>An ob&s;ervable &s;tory, (and yet very true) of one <HI>Duesbury</HI> (an eminent <HI>Qua|ker</HI> in this Land) how he lay with one <HI>Rebekah Burnhil,</HI> who he or <HI>Naylor,</HI> or &s;ome of their grandees had &s;educed to their Here&s;ie.</HEAD>
<P>A Friend of mine, who is a zealous friend to the truth, and an ingenuous oppo&s;er of their Here&s;ie, had by his indu&s;trious care procured a relation under the hand of a <HI>Lincoln&s;hire</HI> Gentle|man, named Mr. <HI>White,</HI> how that <HI>Duesbury</HI> (a known Seducer too, and Preacher of this Quaking here|&s;ie) having inticed a &s;illy woman, named <HI>Rebekah Burnhill</HI> to his &s;edition, he then indeavoured to pull her one &s;tep neerer to de&s;truction by multi|plying &s;in to iniquity, and &s;o as he had drawn her to his here&s;ie he indeavoured to intice her to his lu&s;t, which &s;he re&s;i&s;ting, and he per&s;uing, &s;he &s;al|luted him with this que&s;tion, <HI>How could he in con|&s;cience &s;o much wrong his Wife, as to lie with any other woman if he might? and what did he thinks &s;he would &s;ay to it &s;he knew it?</HI> He an&s;wered, <HI>I do her no wrong at all, in that I freely give her the &s;ame liberty I take my &s;elf;</HI> (that was freely to be a Whore, as
<PB N="32" REF="20">
he was a Whorema&s;ter) whereupon in a &s;hort &s;pace he obtained his de&s;ire; and having &s;atisfied his lu&s;t, &s;he propo&s;ed another que&s;tion to him.</P>
<P>Rebekah. Qu. <HI>What if I &s;hould then by you prove with child? what &s;hould I then do?</HI></P>
<P><HI>Duesb. An.</HI> Why then you mu&s;t be content to be numbred among&s;t the tran&s;gre&s;&s;ors, 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 again&s;t knowledge and that light he calls pure, commit &s;in: with which we &s;hould deal as did <HI>Joab</HI> with <HI>Ab&s;olom,</HI> not &s;pare it for its beauty or any thing dilectable in it, but pierce it to the heart; and that by three darts,</P>
<P>The fir&s;t, Repentance for &s;in.</P>
<P>The &s;econd, Ab&s;tenance from &s;in.</P>
<P>The third, Re&s;olution again&s;t &s;in.</P>
<P>But to our purpo&s;e, The &s;aid <HI>Rebekah Burnhill</HI> afterwards repenting of her offence, and as be|wailing her &s;in, confe&s;&s;ed to the &s;aid Mr. <HI>White</HI> what I have here pre&s;ented. And further, that <HI>James Naylor</HI> did attempt the &s;ame incon&s;tancy, but &s;he denied him; and <HI>Naylor</HI> hath been known to &s;ay, that he could as willingly and freely lie with one <HI>Rebekah</HI> as with his own Wife: on which words Mr. <HI>Jeremiah Ives</HI> propounded this que&s;tion to <HI>Naylor</HI> in the common meeting place.</P>
<P>Q. James Naylor, <HI>What Rebekah did you mean, when you &s;aid you could as willingly, as freely, and as lawfully lie with one</HI> Rebekah <HI>as with your owne Wife?</HI></P>
<P><PB N="33" REF="20">He pau&s;ed a little, and then &s;aid,</P>
<P><HI>A.</HI> There be more <HI>Rebekahs</HI> then one in the world.</P>
<P>To which was replied,</P>
<P>Rep. <HI>That there are more</HI> Rebekahs <HI>then one, is nothing to the que&s;tion propounded; therefore we de|&s;ire to re&s;olved not how many</HI> Rebekahs <HI>there be,</HI><NOTE PLACE="marg">Rom. 1.21.22, 23, 24, 25</NOTE> <HI>but which</HI> Rebekah <HI>you could &s;o willingly lie with?</HI><NOTE PLACE="marg">Rom. 2. 22.</NOTE></P>
<P>But when he &s;aw that he could not avoid the que&s;tion,<NOTE PLACE="marg">Rom. 2.5, 8, 9.</NOTE> he became &s;ilent.</P>
<P>So Mr. <HI>Per&s;ival</HI> made u&s;e of this as an argument at that pre&s;ent of <HI>Naylors</HI> guilt in this particular, and &s;aid to the people, You may ob&s;erve that as to the thing whereof <HI>Naylor</HI> is now accu&s;ed, he can|not, or at lea&s;t doth &s;ay nothing to clear him&s;elf of it, but according to his cu&s;tome indeavou|red to avoid the que&s;tions. And truly to me it appears that the chief cau&s;e of his &s;ilence was not being able either to deny or confute what he was accu&s;ed for, le&s;t in &s;o attempting to do the thing might have been aggravated according to its proper nature, tolerating &s;in; and &s;ince all his impudence afforded him not a confidence to out|face this truth, its unque&s;tionable true, el&s;e he would not have &s;pared tongue to have rayled and lyed too if that would have done it.</P>
<P>And here I cannot but pau&s;e upon and indeed admire the &s;eared impudence of this arch Here|tick, in that pa&s;&s;age between him and Mr. <HI>Ives;</HI> when <HI>Naylor</HI> (that pretends to abhor di&s;tinctions of per&s;ons except they may acrue to his advan|tage) was in di&s;cour&s;e with Mr. <HI>Ives</HI> about Chri&s;t's
<PB N="34" REF="21">
being born after the fle&s;h, or according to the fle&s;h; <HI>Naylor</HI> made a va&s;t di&s;tinction between the&s;e two expre&s;&s;ions, after the fle&s;h and accor|ding to the fle&s;h: But Mr. <HI>Ives</HI> proved from Scrip|ture a concurrance and &s;o no difference between them; which di&s;pute with other things he in&s;erts in Print, in an&s;wer whereunto <HI>Naylor</HI> fal&s;ly a&s;|&s;erts that Mr. <HI>Ives</HI> makes no di&s;tinction between being born after the fle&s;h and after the &s;pirit. This pa&s;&s;age I can witne&s;&s;e true, becau&s;e I read it; and truly &s;ince it is a matter which may &s;eem a my&s;tery to &s;ome what his intent &s;hould be in thus doing, &s;ince it mu&s;t needs redound to his di&s;pa|ragement when the deceit is di&s;covered; I &s;hall give you my thoughts of it, it being a principle among&s;t them to receive what their leaders lay down or write as infallible truth; and that what|&s;oever is made publique by them, they all will peru&s;e, he did it to confirm them to him&s;elf, that are &s;educed by him, by making and repre|&s;enting them as odious as may be, that in any ways oppo&s;e or with&s;tand his here&s;ies; and that this is common with him, who &s;o reads my <HI>Pub|lique Di&s;covery</HI> and his pretended an&s;wer cannot but witne&s;&s;e.</P>
</DIV2>
<DIV2 TYPE="part">
<PB N="35" REF="21">
<HEAD>The manner how <HI>James Naylor</HI> was burned, fir&s;t through the tongue, and afterwards branded in the forehead with the letter <HI>B.</HI> at the Royal Ex|change, London.</HEAD>
<P>THe relation of his former ju&s;tly de&s;erved puni&s;hment. As fir&s;t, Standing on the Pillory at the Pallace-yard <HI>We&s;tmin&s;ter,</HI> and whipping from thence to the Royal Exchange, <HI>London</HI> ha|ving been heretofore largely related by &s;ome who have noi&s;ed it through the Land, I &s;hall not &s;o much as mind it, but pa&s;&s;e it over, and come to &s;peak to that which la&s;t he underwent with much Impudence.</P>
<P>On <HI>Saturday December</HI> the 27th. about 11. of the clock he was in a Coach conveyed from the common Goal of <HI>Newgate</HI> to the Black Boy neer to the Royal Exchange, <HI>London;</HI> in which hou&s;e he continued till the Clock had &s;truck twelve at noon, when by divers on foot with Holberts, he was guarded to the Pillory, where when he came they pre&s;ently put his head into the &s;ame, and having pinned it down, came up <HI>Martha Symonds,</HI> and with her two others, who was &s;aid to be <HI>Hannah Stranger</HI> and <HI>Dorcas Erbury;</HI> the fir&s;t &s;eat|ed her &s;elf ju&s;t behind him on the right &s;ide, the two latter before him, the one on the right hand, the other on the left, ju&s;t at his feet, in imitation
<PB N="44" REF="22">
of <HI>Mary Magdalen</HI> and <HI>Mary</HI> the Mother of Je&s;us, and <HI>Mary</HI> the Mother of <HI>Cleophas, John</HI> 19.25. thereby to witne&s;&s;e their &s;till bla&s;phemous and pre&s;umptious and heretical adoration of him, as Je&s;us the Chri&s;t, as is more evidently expre&s;t by that act of <HI>Robert Rich,</HI> whom I &s;aw &s;tick up a paper over his head, in which it is &s;aid was writ, <HI>This is the King of the Jews;</HI> word by word with that in <HI>Luk.</HI> 23.38. which plainly fulfills the words of our true Saviour, <HI>Fal&s;e chri&s;ts mu&s;t come, and fal&s;e prophets &s;hall ari&s;e;</HI> and then he gives us this &s;ignal whereby we &s;hould know them when they come, who &s;hall &s;ay, <HI>loe here, and loe there is Chri&s;t,</HI> as do the&s;e: Since then we &s;ee the prophe&s;ie ful|filled, let us obey the command al&s;o; <HI>believe them not.</HI> This I &s;peak by the way, to imploy that &s;pace of time between his fir&s;t coming and his &s;ufferings; for when he had &s;tood ju&s;t one hour and three quarters, they took him forth of the Pillory, and having bound him fa&s;t with his back to the &s;ame, the Executioner pulled off his Cap, and having hood wink't his face &amp; taken fa&s;t 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 hand|kerchief over his eyes, and &s;o 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 fla&s;h of &s;moak; which being done, <HI>Rich</HI> licked the &s;ame, as did the dogs the wounds of <HI>Lazarus;</HI> and then &s;ang, which he did often before, both &s;troaking and ki&s;&s;ing him, which he
<PB N="45" REF="22">
&s;uffered with an admired impudence; &s;o <HI>Naylor</HI> was fir&s;t conveyed back to the Black-boy, and thence again to <HI>Newgate,</HI> where he re&s;ts till he &s;ets forward to &s;uffer de&s;erved &s;hame in like manner at <HI>Bri&s;toll.</HI> What I have &s;aid in this, I &s;aw and therefore can witne&s;&s;e.</P>
</DIV2>
<DIV2 TYPE="part">
<PB N="38" REF="23">
<HEAD>I &s;hall now proceed to lay down &s;ome of their wicked and erroneous Tenets not held out to my knowledge by any one man; but by them all in General.</HEAD>
<LIST>
<ITEM>1. They deny di&s;tinction of the per&s;ons in the God-head; &s;ee <HI>Fox</HI>'s <HI>Sauls errant to Dama&s;|cus</HI> p. 18. there he affirms, that it <HI>&s;hews only a bu&s;ie mind to enquire whether there be any individual God di&s;tingui&s;hed into the Father, Son, and holy Gho&s;t.</HI></ITEM>
<ITEM>2. They hold the holy Scriptures, <HI>to wit,</HI> the writings of the <HI>Prophets, Evangeli&s;ts and Apo&s;tles as not being the Word of God, but &s;ome of them call it carnal, and all of them a dead letter.</HI></ITEM>
<ITEM>3. They deny any Expo&s;ition except &s;uch as they them&s;elves make, and call expounding, con|juration; and he that takes a Text to expound it, they &s;ay is a <HI>Conjurer.</HI></ITEM>
<ITEM>4. They hold their own licentious and erro|neous writings and &s;peakings to be equal with the written Word of God: and <HI>George Fox</HI> &s;aid to <HI>Jo&s;. Killet</HI> that it was all one and the &s;ame to take a Text <HI>out of his writings and</HI> Paul<HI>'s Epi&s;tles,</HI><NOTE PLACE="marg">See the di&s;co|very of a <HI>Treacherous de|&s;ign, &amp;c. p.</HI> 5.</NOTE> <HI>and to preach upon it:</HI> this is an evidence by what &s;pirit the&s;e men are under.<NOTE PLACE="marg">See Mr. <HI>Bourn,</HI> p. 22.</NOTE></ITEM>
<ITEM>5. They hold that Je&s;us Chri&s;t is come into their fle&s;h, that the man Chri&s;t dwels in them, and that he is &s;avingly in all men, <HI>even Turks and Infidels,</HI> but that in them he is held under corruption.</ITEM>
<ITEM><PB N="39" REF="23">6. They deny the <HI>A&s;cen&s;ion.</HI></ITEM>
<ITEM>7. Some deny the <HI>Re&s;urrection.</HI><NOTE PLACE="marg">Saints errand to <HI>Dama&s;cup, p.</HI> 57.</NOTE></ITEM>
<ITEM>8. They di&s;own Chri&s;ts imputative <HI>righteou&s;|ne&s;s,</HI> and depend <HI>upon that which is inherent in them|&s;elves.</HI></ITEM>
<ITEM>9. They hold that in <HI>Regeneration</HI> there is <HI>no new matter, no habit of grace or &s;eed of God infu&s;ed; but that Chri&s;t that was in man before, is then onely rai&s;ed up in them out of Pri&s;on, and from under corruption.</HI></ITEM>
<ITEM>10. They hold the full enjoyment of pre&s;ent <HI>purity</HI> and <HI>immortality,</HI><NOTE PLACE="marg">See my <HI>Pub|lique Di&s;cove|ry, &amp;c..</HI></NOTE> as who &s;o reads my <HI>Publique Di&s;covery</HI> may find it cleerly proved, <HI>with fulne&s;s of glory that they enjoy God, Chri&s;t, the Re&s;urrection, 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.</HI></ITEM>
<ITEM>12. They hold <HI>that they neither do nor can &s;in.</HI></ITEM>
<ITEM>13. They hold that to pray that our &s;ins may be forgiven, <HI>is needle&s;s;</HI> and to a&s;k any thing of God, <HI>is folly; for he knows our wants.</HI></ITEM>
<ITEM>14. They deny all <HI>Ordinances,</HI> and concerning Prayer, Preaching, the Sacraments, &amp;c. <HI>Fox</HI> &s;aid, <HI>away with them for he denyed them all:</HI> And I heard <HI>Edward Borowes</HI> &s;ay, <HI>that they were an abomination to the Lord,</HI> with much more of the like nature. But think not that I &s;hall accu&s;e any one man as hol|ding all the&s;e, but onely that among&s;t them this they believe, &s;ome in a le&s;&s;er and &s;ome in a greater mea&s;ure. I &s;hall only make mention of &s;ome ab&s;urd actions and opinions practi&s;ed and upheld among&s;t them that now are and were of their &s;ociety in general.</ITEM>
</LIST>
</DIV2>
<DIV2 TYPE="part">
<PB N="48" REF="24">
<HEAD>A brief Narrative of &s;ome very Remarkable pa&s;&s;ages and ab&s;urdities committed by and among&s;t that heretical Sect of Quakers.</HEAD>
<P>ANd whereas <HI>Chri&s;topher Atkin&s;on</HI> was once as famous as mo&s;t that now &s;tand with and a|mong them, I &s;hall in a word give you to under|&s;tand, that la&s;t Spring at a Se&s;&s;ions held at <HI>Norwich,</HI> he the &s;aid <HI>Atkin&s;on</HI> was indited, arraigned and found guilty of adultery, and then confe&s;&s;ed the Fact, and &s;ince hath left their &s;ociety, and lives ci|villy with his Wife in the &s;aid City, as a Letter I once &s;aw from thence te&s;tifyed to be true: this <HI>At|kin&s;on</HI> was once adored rather as an Angel then re&s;pected as a man among&s;t them: But it is evi|dent that he was rotten at the Core, and his heart was not found.</P>
<P><HI>George Fox</HI> before &s;ufficient witne&s;s,<NOTE PLACE="marg">See the <HI>Perfect Phari&s;ee, p.</HI> 3.</NOTE> as Doctor <HI>Mar&s;hall, Col. We&s;t</HI> and one Mr. <HI>Sawro,</HI> &s;aid, that he was equal with God him&s;elf;<NOTE PLACE="marg">See Mr. <HI>Bourn</HI>'s <HI>Defence of the Scriptures, p.</HI> 90.</NOTE> &s;ee <HI>the relation of the Northern Quakers, p.</HI> 2. who al&s;o &s;aid, <HI>he was the eternal Judge of the World,</HI> as <HI>George Beket, Adam Sands</HI> te&s;tifyeth, &amp;c.</P>
<P>He hath al&s;o avowed him&s;elf to be the <HI>Chri&s;t,</HI> as <HI>George Beket</HI> and <HI>I&s;aac Bourn</HI> affirmeth, &s;ee the &s;ame Author, <HI>p.</HI> 3. &s;o did <HI>James Naylor</HI> &s;ay al&s;o, <HI>that he was God and Chri&s;t,</HI> as te&s;tifyeth three witne&s;&s;es.</P>
</DIV2>
<DIV2 TYPE="part">
<PB N="49" REF="24">
<HEAD>Here followeth a &s;tory no le&s;&s;e &s;trange then true, though the &s;trangene&s;&s;e of it may render it &s;ome what incredible; which is as followeth,</HEAD>
<P>LA&s;t Spring, or thereabouts, were met together in <HI>York&s;hire,</HI> about an hundered and &s;ix &s;core men, women and children, of all ages and &s;ects except &s;ucking babes, about eight a clock in the evening, where they continued their u&s;uall di&s;cour&s;e till about eleven of the clock at night;<NOTE PLACE="marg">Rom. 2.22, 23, 24.</NOTE> and when their &s;peaker had done his rable, they all very lovingly (like &s;wine in a &s;tye) went to bed together in the &s;traw &s;tark naked, &s;ave what men and women were in beds. An act not becoming Chri&s;tians, but rather Infidels. This was often times (in my hearing) offered to be proved in their publique meeting place, but they never dur&s;t put it to trial. And but a little before that there were (as I was informed for a certain truth) &s;ome of this factious here&s;ie pre&s;umed &s;o far on their delu&s;ions, that they &s;lew a child, pre&s;uming to rai&s;e it from the dead; which when they &s;aw they could not accompli&s;h, they were apprehen|ded, and at the Sizes condemned and executed for the &s;aid murder.</P>
<P>Not much unlike this was that bold peremptory part of <HI>George Fox,</HI> who neer <HI>Kendal</HI> commanded a cripple to ca&s;t away his crutches and walk, which he did, but remained a cripple &s;till; and <HI>Fox</HI>
<PB N="42" REF="25">
wrought his own di&s;paragement, &s;ee the <HI>irreligion of the Northern Quakers, p.</HI> 29. Many more be the ab&s;urdities that I could name of this like nature, but I &s;hall only in&s;tance two or three in brief.</P>
<P>A man came &s;tark naked to the Market-cro&s;&s;e in <HI>Kertby-more,</HI> and there &s;tood &s;peaking in that po&s;ture to the people, with this excu&s;e, <HI>That he &s;tood naked by the command of the &s;pirit, that he might &s;peak the naked truth;</HI><NOTE PLACE="marg">What father that was (whether of of truth or of lies) the acti|&s;trates. on demon.</NOTE> witne&s;&s;e Mr. <HI>George Emot</HI> in his <HI>Northern bla&s;t,</HI> about <HI>p.</HI> 6.</P>
<P>At <HI>Whyton,</HI> a place al&s;o in <HI>York&s;hire,</HI> a woman of this quaking &s;ect, came naked from her own bed to another womans hu&s;band, a companion &amp; of her own &s;ect, and bid him open his bed, for the <HI>Father</HI>* had &s;ent her unto him;<NOTE PLACE="marg">See the que|riers and Quakers ca&s;e at the &s;econd hearing is no lie, p.</NOTE> the man had at that time another man in bed with him, he ro&s;e to give place to this woman, and left this &s;erious couple to lie together, according to the womans revelations.</P>
</DIV2>
<DIV2 TYPE="part">
<PB N="51" REF="25">
<HEAD>A mo&s;t Remarkable Story yet very true, of that mad, blind and pre&s;umptuous &s;pirit in them.</HEAD>
<P>ONe <HI>Mi&s;tris William&s;on</HI> at <HI>Appleby</HI> mo&s;t &s;en&s;le&s;ly affirmed in the hearing of divers, <HI>that &s;he was the eternal Son of God,</HI> to which &s;ome pre&s;ently Re|plyed, that &s;he was a woman; and therefore could not be <HI>the eternal Son of God:</HI> to which &s;he boldly replyed, <HI>no, you are all women, but I am a man.</HI> By this may ea&s;ily re&s;olved how ab&s;urd, <HI>non</HI>-&s;en&s;ical and arogant that &s;pirit in them is, that tran&s;ports them &s;o far as to impo&s;&s;ibilities.</P>
</DIV2>
<DIV2 TYPE="part">
<PB N="44" REF="26">
<HEAD>As peremptory a pa&s;&s;age almo&s;t is that if not as bla&s;phe|mous of <HI>Edward Burrows</HI> in a Letter of his from <HI>Waterford</HI> in <HI>Ireland;</HI> in which are the&s;e words,</HEAD>
<P>I <HI>live &s;aith he, in a Land where the Divel rules Lords and Kings, but I am re&s;erved in eternal power and glory, and righteou&s;ne&s;s over all to reign for ever.</HI> And to reigne over all in that &s;en&s;e, can be none under Chri&s;t; for of him the Apo&s;tle &s;aith, <HI>that when he is &s;aid to have all things made &s;ubject unto him; yet God that &s;ubjecteth all is excepted:</HI> and if we favour him &s;o much in con&s;truction as to exempt the Father, its evident he a&s;&s;umes the place of the Son; which to doe, is bla&s;phemy: And little le&s;s is that boldne&s;s of the &s;ame Seducer when he &s;etteth this expre&s;&s;ion to his Pamphlet, <HI>Sealed by the eternal &s;pirit of God:</HI> which expre&s;&s;ion of his if &s;eriou&s;ly con&s;idered, little cau&s;e had &s;ome per&s;ons not now mean in Authority &s;o much to ju&s;tifie that grand &s;educer <HI>James Naylor,</HI> as to &s;ay, (though unju&s;tly) <HI>his accu&s;ations were rather of ma|lice then matter of fact.</HI> If he or they that &s;o &s;aid would but weigh what back-friends, not onely <HI>Naylor</HI> but all their Sect are in general to them; becau&s;e they deny authority; but in particular in that here <HI>Borowes</HI> &s;aith, <HI>he lives in a Land where the Divel</HI> (not God) <HI>rules Lords and Kings:</HI> when que|&s;tionle&s;s
<PB N="45" REF="26">
by the latter is meant, his Highne&s;&s;e, but that he dares not &s;peak out: as more plainly ap|pears by that of <HI>Francis Howgal</HI> in the North, who told one Mr. <HI>Burton</HI> a Magi&s;trate there, <HI>that the Law</HI> (&s;aid <HI>Howgal</HI>) <HI>by which thou acte&s;t, is Tyranny and Oppre&s;&s;ion.</HI> And if the Law be Tyranny, What then (by his account) is the Law-maker &amp; maintainer but a Tyrant? I hope the &s;upreme Authority will take their own honour and &s;afety into &s;erious con|&s;ideration with the glory of Chri&s;t and his Go&s;pel, which is deeply intere&s;ted in this bu&s;ine&s;s.</P>
<P>And a &s;trong witne&s;&s;e of the un&s;anctity of their &s;pirit, is their un&s;tability; for God is unchangeable, <HI>for he changes not;</HI> and as is he, &s;o is his &s;pirit: and that theirs is no &s;table but mutable one is evident in that a man in the North in a town called <HI>Kerby|lan&s;dale</HI> that had been of their &s;ociety, a good while falling &s;ick of an Ague, of which being kept in a moneth, &amp; being recovered went to their meeting again, he profe&s;&s;ed he found them &s;o 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 &s;ame men.</P>
<P>And one Mr. <HI>Geor. Emot</HI> in his <HI>Northern bla&s;t, p.</HI> 6. ingeniou&s;ly confe&s;&s;eth, that &s;ince he left them and returned to his right &s;en&s;es, (he te&s;tifyeth who had tried the experience) that though (whil&s;t he was a Quaker) he thought him&s;elf to be all light; he knew nothing really (but imaginary) but what he knew before, and had learned of the Mini&s;ters.</P>
<P><PB N="54" REF="27">And as &s;tability is an evidence of the &s;pirit of godlyne&s;s, as witne&s;&s;eth that of <HI>Jude</HI> concerning <HI>Michael</HI>'s Di&s;putation with the Divel about the body of <HI>Mo&s;es,</HI> he dur&s;t offer neither violence of words or deeds further, then <HI>the Lord reward thee,</HI> and this I have heard them preach (if their confu&s;ed non&s;en&s;ical prating may be &s;o 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 &s;pirit be infallible as they pretend, its not impiety but in|quity; and &s;ince God and Chri&s;t, and their &s;pirit is meekne&s;&s;e, joy, peace and love, what is contrary (as violent di&s;cour&s;e but turbulent and malici|ous) is not of God, but in oppo&s;ition to him; and &s;ince the &s;pirit in <HI>Naylor,</HI> and the other of his Fra|ternity, is &s;uch a &s;pirit, its cleer they are not of God or goodne&s;&s;e.</P>
<P>And to demon&s;trate this is &s;o ea&s;ie that &s;uper|fluities of matter for proof makes mee pau&s;e which to in&s;ert and which to omit; therefore I &s;hall only make u&s;e of what hath pa&s;&s;ed between them and me, or but little el&s;e.</P>
<P>One time being at the Bull and Mouth, and ha|ving by chance the day before &s;een a &s;heet of prin|ted paper containing there informations given in upon oath proving that one <HI>Borows</HI> &amp; <HI>Howgall,</HI> and chiefly one <HI>Hoberthorn</HI> had bewitched or inchan|ted <HI>Mary White</HI> to death; which having about me at that time, after &s;ome di&s;cour&s;e had with him, that then and at that time there &s;poke (who be|fore I never &s;aw) I produced this &s;heet, and &s;tan|ding
<PB N="55" REF="27">
on a place with my feet about a &s;tory from the ground, I went to read, and in &s;ome places to comment upon it, the Quakers by violence pluckt me down by the legs, when (had not Gods pre&s;er|vance been &s;tronger then the Divell and their ma|lice, I might have been in danger of death; but God in mercy pre&s;erved me that I had no hurt.</P>
<P>The party then &s;peaking was <HI>Richard Hobber|thorn,</HI> who though he heard him&s;elfe &s;o much in que&s;tion, and I often asked him his name, yet hee would neither confe&s;s nor deny it, or &s;ay any thing to the clearing the matter of fact.</P>
<P>They call'd me then dog, &s;erpent, and divel, &amp;c.</P>
<P>An other time one of their mankind women puld a lock of hair from off my head in their &s;o|ciety in a great quantity, with &s;everal blows and thru&s;ts; with cur&s;ings and judgements I thinke innumerable.</P>
<P>But I wonder the le&s;&s;e at this, in re&s;pect Mr. <HI>Bourn</HI> in his <HI>Defence of the Scriptures,</HI> in the Epi&s;tle Dedicatory, he te&s;tifies that a Quaker told him that his hou&s;e was formerly plunder'd but ere long &s;hould be pulled down about his ears.</P>
<P>And in <HI>Gloce&s;ter&s;hire,</HI> the Quakers making a di|&s;turbance at the burial of an Inhabitant of <HI>Pane&s;|wick</HI> in the &s;aid County, and going to offer vio|lence or at lea&s;t uncivilities to the Mini&s;ter at the grave, and one Mr. <HI>R. P.</HI> a known hone&s;t Chri|&s;tian, then high Con&s;table, doing his duty to keep
<PB N="48" REF="28">
the pence: a Quaker then pre&s;ently &s;trikes the &s;aid Officer over the &s;ide of the head &s;o violently, that he received much dammage. This I am &s;ure is a truth.</P>
<P>Much more I might &s;peake, and have truth my protector; but I had rather be &s;paring then to a|bound.</P>
</DIV2>
<DIV2 TYPE="part">
<PB N="49" REF="28">
<HEAD>A very evidential pa&s;&s;age of that luna|tick and unparaleld &s;pirit that ruleth in them, as how like men di&s;tracted they run along the Streets in a &s;trange manner.</HEAD>
<P>ON Sunday la&s;t, being <HI>December</HI> the 28th. about two or three of the clock in the after|noon, &s;ome <HI>Quakers</HI> being met together at the &s;ign of the Ro&s;e in the new market-place <HI>We&s;t|min&s;ter,</HI> where <HI>Martha Symons</HI> and the other two Si&s;ters in iniquity are in cu&s;tody, of a &s;uddain that &s;pirit in them moved them to fall a &s;inging their titular &s;ongs of <HI>Sion,</HI> as they call them, and daun|cing a while till on the &s;uddain they ran down &s;tairs and forth of doors, and &s;o down the Strand, and <HI>Fleet&s;treet</HI> to the Royal Exchange, <HI>London</HI> crying and proclaiming fire and vengeance again&s;t <HI>Jeru&s;alem,</HI> and the &s;word of the Lords wrath was drawn again&s;t this great and wicked City, where one <HI>I. B.</HI> a now profe&s;&s;ed <HI>Quaker,</HI> meeting with them, asked them the matter, who replied the word of the Lord was gone forth, I &s;aid he, I know that long &s;ince it went forth, but what was the cau&s;e they run in that unwonted manner, or words to this effect, they &s;aid that the vengeance and fire of the Lords wrath was poured forth again&s;t this City, and <HI>Jeru&s;alem</HI> mu&s;t come to judgement, who
<PB N="28" REF="29">
being &s;ince a&s;ked &s;eriou&s;ly what he thought of them, &s;aith he really believes they are either mad or bewitched, &s;ome of them ran without hats, &s;ome without clokes, &s;ome without either. What to term this &s;trange and unheard of &s;ort of men, is &s;uch a my&s;tery to me, as I know better how to admire at then expre&s;&s;e; and therefore leave it to the ingenuous Reader to determine.</P>
</DIV2>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
</TEXT>
</EEBO>
</ETS>
