Chapter XII: Front Matter (12)

W. Caton now arrived at Dort, and from thence repaired to Rotterdam, where, for want of an interpreter that understood English, he was fain to make use of the Latin. But it grieved him exceedingly to meet with some unruly spirits there, that having been in some measure convinced by W. Ames, ran out under the denomination of Quakers, into extremes, both in words and writings. Some of these persons I know, and have seen also some of the books they published in print, in which, under a pretence of plainness, not one capital letter was to be found, even not to proper names, nay, not to names of authors themselves. And since they ran out into several other extravagancies, it was not much to be wondered, that the magistrates clapt them up in Bedlam. The ringleader of these people, was one Isaac Furnier, who formerly, (as I have heard my uncle tell, who had seen it himself,) lived as another Diogenes, using at the fire, instead of a pair of tongs, a split stick; and now conversing among the Quakers, so called, made it a piece of holiness to use the most blunt language, he could think of; how absurd and irregular soever. In fine, he so behaved himself, that the orthodox Quakers rejected his society. He it was, as I have understood, who was the author of that ridiculous saying, ‘My spirit testifieth:’ which, though not approved nor used by the true Quakers, yet hath been so spread among the people in the Low Countries, that it hath been constantly credited, and is not yet quite disbelieved, that the Quakers used to say so of any thing they intend to do; and that if any one, whoever it be, says so, they will give credit to his saying. The abovesaid Dr. Galenus told me, that this man coming to his door, and finding the doctor’s name writ on the post of the door, (as is usual in Holland,) did with his knife, scratch out the letters Dr. signifying doctor. On which the doctor asked him, why he did so? And his answer was, because the spirit did testify so unto him. And being asked farther, if so be that spirit did move him to stab the doctor with the knife, whether he would follow that motion, he answered, (if the relation be true,) as the doctor affirmed to me, ‘Yes.’ But however it be, this is true, that this Furnier was a passionate, and giddy-headed man, whom the true Quakers could not own, though he had translated many of their books out of English into Dutch; and would also preach amongst them. But at length he left them, and turning papist, fell into a dissolute and debauched life.

But to return to W. Caton: coming to Amsterdam, he did not find much more satisfaction there than at Rotterdam; for several high-conceited professors, who seemed to approve the doctrine preached by the Quakers, were more apt to take upon them to teach others, than to receive instruction from others. Wherefore W. Caton did not stay long at Amsterdam, but returned to Rotterdam; and from thence went to Zealand, arriving at Middleburgh, accompanied with a certain young man, who went to some of the meeting-places in that city, and was apprehended; which Caton understanding, went to visit him, and they perceiving that he was his companion, secured him also; and after having been kept in prison some days, being weak in body, it was ordered that they should be sent to England; and so they were carried in a coach-wagon to the water-side, being conducted by a guard of soldiers, to protect them against the rude multitude, and brought on board a ship of war, where Caton suffered great hardship; for the seamen were so ill-natured, that they would not allow him so much as a piece of sailcloth, but he was fain to lie upon the bare boards, in very cold and stormy weather. But though thus hardly used, yet he felt his strength increase, and so experienced the mercies of God. It was in November when he arrived at London, where he was kindly received by the brethren: after some stay there, he went to Hampshire, Surry, Sussex, and Kent.

Not long before this, G. Fox came to Exeter, where James Nayler was in prison, and spoke to him by way of reproof; which Nayler slighted, though he offered to kiss G. Fox: but he unwilling to suffer this, said, since he had turned against the power of God, he could not receive his show of kindness. It appeared by letters the magistrates found in his pocket at Bristol, that the Quakers found fault with him, and had reproved him of his high-mindedness, before it launched out into that extravagant act which made so great a noise in the world, and hath been mixed with many untruths, and false turns. I have therefore thought it worth while to inquire narrowly into it, in order to give a true relation of matters of fact.

This James Nayler was born of honest parents,[9] in the parish of Ardesley, near Wakefield in Yorkshire, about the year 1616. He had served in the parliament army, being quarter-master in major-general Lambert’s troop in Scotland; was a member of the Independents; and afterwards, in the year 1651, he entered into the communion of the Quakers, so called.[10] He was a man of excellent natural parts, and at first did acquit himself well, both in word and writing among his friends, so that many came to receive the Truth by his ministry. He came to London towards the latter end of the year 1654, or beginning of 1655, and found there a meeting of friends, which had already been gathered in that city, by the service of Edward Burrough, and Francis Howgill; and there he preached in such an eminent manner, that many admiring his great gift, began to esteem him much above his brethren, which as it brought him no benefit, so it gave occasion of some difference in the society; and this ran so high, that some forward and inconsiderate women, of whom Martha Simmons was the chief, assumed the boldness to dispute with F. Howgill and E. Burrough, openly in their preaching, and thus to disturb the meetings:[11] whereupon they, who were truly excellent preachers, did not fail, according to their duty to reprove this indiscretion. But these women were so disgusted, that Martha, and another woman, went and complained to J. Nayler, to incense him against F. Howgill and E. Burrough; but this did not succeed, for he showed himself afraid to pass judgment upon his brethren, as they desired. Hereupon Martha fell into a passion, in a kind of moaning or weeping, and, bitterly crying out with a mournful shrill voice, said, ‘I looked for judgment, but behold a cry;’ and with that cried aloud in a passionate lamenting manner, which so entered and pierced J. Nayler, that it smote him down into so much sorrow and sadness, that he was much dejected in spirit, or disconsolate. Fear and doubting then entered him, so that he came to be clouded in his understanding, bewildered, and at a loss in his judgment, and became estranged from his best friends, because they did not approve his conduct; insomuch that he began to give ear to the flattering praises of some whimsical people, which he ought to have abhorred, and reproved them for. But his sorrowful fall ought to stand as a warning, even to those that are endued with great gifts, that they do not presume to be exalted, lest they also fall, but endeavour to continue in true humility, in which alone a Christian can be kept safe.

[9] His father was a husbandman, and of good repute, having a
competent estate to live on, with industry, according to the
manner of the country where he dwelt. He was educated in good
English, and wrote well. About the age of twenty-two he married,
and then removed into Wakefield parish; where he continued, till
the wars broke out in 1641, and then went into the army, and was
a soldier eight or nine years, first under the Lord Fairfax,
and afterwards quarter-master under major-general Lambert,
till disabled by sickness in Scotland, he returned home about
1649.--J. W.’s account.

[10] He and Thomas Goodair were convinced by G. Fox, about
Wakefield, anno 1651, as were also Richard Farnsworth, Thomas
Aldam, William Dewsbury, and wife, about the same time. And in
the beginning of the year following, as he was in the field
at plough, meditating on the things of God, he heard a voice,
bidding him to go out from his kindred, and from his father’s
house; and had a promise given with it, that the Lord would
be with him; whereupon he did exceedingly rejoice that he had
heard the voice of God, whom he had professed from a child, and
endeavoured to serve: and when he went home he made preparation
to go; but not being obedient, the wrath of God was upon him, so
that he was made a wonder, and it was thought he would have died.
Afterwards being made willing, and going out with a friend, not
thinking then of a journey, he was commanded to go into the West,
not knowing what he was to do there; but when he came, he had
given him what to declare; and so he continued, not knowing one
day what he was to do the next; and the promise of God, that he
would be with him, he found made good to him every day.--Collect.
of J. N.’s writings.

[11] These women’s practice we may suppose to be somewhat like
that which gave occasion to the apostle Paul to say, “Let your
women keep silence in the churches, for it is not permitted unto
them to speak.” 1 Cor. xix. 34. This prohibition of speaking,
must be voluntary discourse, by way of reasoning or disputing,
and not when they had an immediate impulse, or concern to
prophesy; for the apostle in the same epistle, has defined
prophesy to be speaking unto “Men to edification, exhortation,
and comfort.” chap. xiv. 3. And has also chap. xi. made express
mention of women’s praying and prophesying, together with the men.

Hannah Stranger, whom I very well know, and have reason to believe a woman of high imaginations, at this time wrote to him several very extravagant letters; calling him the everlasting Son of Righteousness, Prince of Peace, the only begotten Son of God, the fairest of ten thousands, &c. In the letters of Jane Woodcock, John Stranger, and others, were expressions of the like extravagancy; and the said Hannah Stranger, Martha Simmons, and Dorcas Erbury, arrived to that height of folly, that in the prison at Exeter, they kneeled before Nayler, and kissed his feet: but as to what hath been divulged concerning his committing of fornication, I never could find, though very inquisitive in the case, that he was in the least guilty thereof.[12]. But for all that, he was already too much transported, and grew yet more exorbitant; for being released from that prison, and riding to Bristol in the beginning of November, he was accompanied by the aforesaid and other persons; and passing through the suburbs of Bristol, one Thomas Woodcock went bareheaded before him; one of the women led his horse; Dorcas, Martha, and Hannah, spread their scarfs and handkerchiefs before him, and the company sung, “Holy, holy, holy, is the Lord God of hosts, Hosannah in the highest: holy, holy, holy, is the Lord God of Israel.” Thus these mad people sung, whilst they were walking through the mire and dirt, till they came into Bristol; where they were examined by the magistrates, and committed to prison; and not long after he was carried to London, to be examined by the parliament. How it went there may be seen in the printed trial, which the parliament was pleased to publish.[13] I believe that J. Nayler was clouded in his understanding in all this transaction: but how grievous soever his fall was, yet it pleased God, in his infinite mercy to raise him up again, and to bring him to such sincere repentance, that, (as we may see in the sequel,) he abhorred not only this whole business, but also manifested his hearty sorrow, in pathetical expressions, which were published, as will be shown in its proper place.

[12] As to that accusation, as if I had committed adultery with
some of those women who came with us from Exeter prison, and also
those who were with me at Bristol, the night before I suffered
there, of both which accusations I am clear, before God, who kept
me at that day both in thought and deed, as to all women, as a
little child, God is my record. Collect, of J. Nayler’s writings,
p. 54. See more particularly in his answer to Blome’s Fanatic
History, in the said Collect, at p. 652.

[13] But the extravagancy of the sentence, which that parliament
passed upon him with other circumstances, give great reason
to suspect the account was partially taken, and published to
justify their cruelty, which is also set forth in part by way of
annotation on the said trial. And, (as J. W. says,) some of his
answers were innocent enough, some not clear, and some aggravated
by his adversaries; some of them he denied, some he owned; they
reported the worst, and more than was true in some things, adding
and diminishing as they were minded; much was wanting of what he
had spoken to the committee; wresting and perverting his words
what they could, and endeavouring to draw words out of him to
ensnare him, and take away his life: and to show their confusion
when he was before them, they would have had him to kneel, and
put off his hat to them, though a part of the charge against him
was, that some kneeled to him.

What hath been said of the odd doings in Exeter prison, and of his riding into Bristol, was not denied by him, nor by the rest of the company, when they were examined by a committee of parliament, who made their report on the 5th of December, to which the house agreed next day. On the 16th this business, which had, (not without much contradiction; for many members of the parliament did not approve the severity used against him,) been treated both forenoons and afternoons, was proposed the twelfth time: which made an ingenious author say afterwards, that it was wondered at by many, what the cause might be, that this foolish business should hold so many wise men so long at work. On the 17th, after a long debate, they came to this resolution,

That James Nayler be set on the pillory, with his head in the
pillory, in the Palace-yard, Westminster, during the space of
two hours, on Thursday next, and be whipped by the hangman
through the streets, from Westminster to the Old Exchange,
London; and there likewise be set on the pillory, with his head
in the pillory, for the space of two hours, between the hours of
eleven and one, on Saturday next, in each place wearing a paper
containing an inscription of his crimes; and that at the Old
Exchange his tongue be bored through with a hot iron, and that
he be there also stigmatized in the forehead with the letter B.;
and that he be afterwards sent to Bristol, and be conveyed into,
and through the said city on horseback, with his face backward,
and there also publicly whipped the next market-day after he
comes thither; and that from thence he be committed to prison in
Bridewell, London, and there restrained from the society of all
people, and there to labour hard till he shall be released by
parliament; and during that time he be debarred the use of pen,
ink, and paper, and shall have no relief but what he earns by his
daily labour.

They were long ere they could agree on the sentence; for suppose there was blasphemy committed, yet his tongue seemed not properly guilty of it, since it was not proved that blasphemous words had been spoken by him.[14] Many thought it to be indeed a very severe judgment to be executed upon one whose crime seemed to proceed more from a clouded understanding, than any wilful intention of evil.

[14] At Lancaster sessions the priest got some to swear blasphemy
against G. Fox, (which was the common accusation in those days,)
but he was cleared, and the priests, &c. were enraged, who
thereupon sent a petition to the council of state, against G.
F. and J. N. who answered the same in a book called, ‘Saul’s
Errand to Damascus.’ After this, J. N. was persecuted in divers
places, beaten, stoned, and cruelly used by the priests and
their rude followers, and in danger of his life. Afterward, by
the instigation of the priest, he and F. Howgill were committed
to Appleby jail, and tried on an indictment for blasphemy, for
saying Christ was in him, according to Col. i. 27. “Christ in
you the hope of glory.” He was also another time charged with
blasphemy, for asserting in a book, ‘Justification by the gift of
God’s Righteousness,’ which he proved from Rom. v. and so stopped
their mouths, and cleared himself: by which we may see what that
generation, who were righteous in their own eyes, would have made
blasphemy.--J. Whiting’s account.

Now although several persons of different persuasions, being moved with compassion towards Nayler, as a man carried away by foolish imaginations, had offered petitions to the parliament on his behalf, yet it was resolved not to read them, till the sentence was pronounced against him.

There lived then at London, one Robert Rich, a merchant, (a very bold man,) who writ a letter to the parliament, wherein he showed what was blasphemy; and on the 15th of December, several copies thereof were delivered to particular members; and in that which was given to the speaker, these words were written at the bottom, ‘If I may have liberty of those that sit in parliament, I do here attend at their door, and am ready, out of the Scriptures of Truth, to show, that not any thing J. Nayler hath said or done, is blasphemy,’ &c.

The parliament after judgment was concluded, resolved that the speaker should be authorized to issue his warrants to the sheriffs of London and Middlesex, the sheriff of Bristol, and governor of Bridewell, to see the said judgment put in execution. By some it was questioned whether that was a sufficient warrant, unless the protector concurred in the matter; but he seemed unwilling to meddle with it. The thing being thus far agreed upon, J. Nayler was brought up to the bar; and when the speaker, sir Thomas Waddrington, was about to pronounce the aforementioned sentence, Nayler said he did not know his offence. To which the speaker returned, he should know his offence by his punishment. After sentence was pronounced, though J. Nayler bore the same with great patience, yet it seemed he would have spoken something, but was denied liberty; nevertheless was heard to say, with a composed mind, ‘I pray God, he may not lay it to your charge.’

The 18th of December, J. Nayler suffered part of the sentence; and after having stood full two hours with his head in the pillory, was stripped, and whipt at a cart’s tail, from Palace-yard to the Old Exchange, and received three hundred and ten stripes; and the executioner would have given him one more, (as he confessed to the sheriff,) there being three hundred and eleven kennels, but his foot slipping, the stroke fell upon his own hand, which hurt him much. All this Nayler bore with so much patience and quietness, that it astonished many of the beholders, though his body was in a most pitiful condition: he was also much hurt with horses treading on his feet, whereon the print of the nails were seen. Rebecca Travers, a grave person, who washed his wounds, in a certificate which was presented to the parliament, and afterwards printed, says, ‘There was not the space of a man’s nail free from stripes and blood, from his shoulders, near to his waist, his right arm sorely striped, his hands much hurt with cords, that they bled, and were swelled: the blood and wounds of his back did very little appear at first sight, by reason of abundance of dirt that covered them, till it was washed off.’ Nay, his punishment was so severe, that some judged his sentence would have been more mild, if it had been present death: and it seemed indeed that there was a party, who not being able to prevail so far in parliament as to have him sentenced to death, yet strove to the utmost of their power to make him sink under the weight of his punishment: for the 20th December was the time appointed for executing the other part of the sentence, viz. boring through his tongue, and stigmatizing in his forehead; but by reason of the most cruel whipping, he was brought to such a low ebb, that many persons of note, moved with compassion, presented petitions to the parliament on his behalf, who respited his further punishment for one week.

* * * * *

During this interval, several persons presented another petition, in which are these words:

‘Your moderation and clemency in respiting the punishment of J.
Nayler, in consideration of his illness of body, hath refreshed
the hearts of many thousands in these cities, altogether
unconcerned in his practice; wherefore we most humbly beg your
pardon that are constrained to appear before you in such a suit,
(not daring to do otherwise,) that you would remit the remaining
part of your sentence against the said J. Nayler, leaving him
to the Lord, and to such gospel remedies as he hath sanctified;
and we are persuaded you will find such a course of love and
forbearance more effectual to reclaim; and will leave a seal of
your love and tenderness upon our spirits,

And we shall pray,’ &c.

This petition being presented at the bar of the house by about one hundred persons, on the behalf of the whole, was accordingly read and debated by them; but not being likely to produce the desired effect, the petitioners thought themselves in duty and conscience bound to address the protector, for remitting the remaining part of the sentence; who, thereupon, sent a letter to the parliament, which occasioned some debate in the house. But the day for executing the remaining part of the sentence drawing near, the petitioners made a second address to the protector. It was, indeed, very remarkable, that so many inhabitants that were not of the society of those called Quakers, showed themselves so much concerned in this business; but to me it seems to have proceeded merely from compassion towards the person of J. Nayler; whom they regarded as one that was rather fallen into error, through inconsiderateness, than to have been guilty of wilful blasphemy: for then he would not have deserved so much pity.

But, notwithstanding all these humble petitions, the public preachers, it seems, prevailed so much with Cromwell, that he could not resolve to put a stop to the intended execution; for five of these ministers, whom I find named thus, Caryl, Manton, Nye, Griffith, and Reynolds, came on the 24th of December, by order from the parliament, (as it was said,) to Nayler, to speak with him concerning the things for which he was detained; and would not permit either friend or other to be present in the room. A certain impartial or neutral person desired it earnestly, but it was denied him; but coming into the prison, after the conference, he asked Nayler what had been the issue of it, who told him, that he told those ministers, that he saw they had an intent to make him suffer, (though innocent,) as an evil-doer; and therefore had denied any to be present that might be indifferent judges betwixt them and him; and that therefore he should not say any thing, unless what passed was written down, and a copy thereof given him to keep, or left with the jailer, signed by them. This was by them consented to, and so they propounded several questions unto him, and took his answers in writing. He further told, that they asked him if he was sorry for those blasphemies that he was guilty of, and whether he did recant and renounce the same; to which his answer was, ‘What blasphemies, name them?’ but they not being able to instance in any particular, he continued, ‘Would you have me recant and renounce, you know not what?’ Then they asked him whether he did believe there was a Jesus Christ? to which he answered, he did believe there was, and that Jesus had taken up his dwelling in his heart and spirit, and for the testimony of Him he now suffered. Then one of the preachers said, ‘But I believe in a Jesus that never was in any man’s heart:’ to which Nayler returned, he knew no such Christ, for the Christ he witnessed filled heaven and earth, and dwelt in the hearts of the believers. Next they demanded of him why he suffered those women to worship and adore him? to which he replied, ‘Bowing to the creature I deny; but if they beheld the power of Christ, wherever it is, and bow to it, he had nothing by which he might resist that, or gainsay it;’[15] and withal said to the ministers, ‘Have you thus long professed the Scriptures, and do you now stumble at what they hold forth?’ Whereupon they desiring one instance of Scripture wherein such a practice was held forth, he answered, ‘What think you of the Shunamite’s falling down at the feet of Elisha and bowing before him? As also divers others in Scripture spoken of, as of Abigail to David, and that of Nebuchadnezzar to Daniel:’ upon which they pausing awhile, said at length, ‘That was but a civil act or acknowledgement:’ to which he returned, ‘So you might interpret the act of those women also, if your eye were not evil, seeing the outward action is one and the same:’ and he perceiving that they were seeking to wrest words from him to their own purpose, said, ‘How soon have you forgot the works of the bishops, who are now found in the same, seeking to ensnare the innocent.’ Whereupon they rose up, and with bitterness of spirit, burnt what they had written before, and so left him with some bemoaning expressions; and when they were departing, he desired of them that the parliament would send him such questions in writing as they desired satisfaction to, and give him leave to return his answers in writing also.

[15] The most that I find in his examination, either in Bristol
or London, before the committee of parliament, as published from
their report, was, that he owned Christ in him, but never that
he was Christ; and that he took the honour given, not as to
himself, but to Christ in him; which yet is more than any man
ought to receive; for when the beloved disciple, John, fell at
the angel’s feet to worship him, he, (though an angel,) said unto
him, “See thou do it not, I am thy fellow-servant, and of thy
brethren that have the testimony of Jesus, worship God.” Rev.
xix. 10. And if an angel ought not, surely no mortal man ought to
receive or accept it, on any pretence whatsoever; though falling
down, or kneeling to one another, is too frequently used by some
other people, and if it is not to their person, it must be to
their function, quality, or character in the church: but that he
received it to himself, as a creature, he utterly denied, Trial,
p. 15. And that there could not be a more abominable thing, than
to take from the Creator, and give to the creature, &c. J. W.

By this it seems that Nayler, though still under some cloud, yet was a little more clear in his understanding than before; but he was encountered by fierce enemies, and therefore the execution of his sentence was not stopped, but performed on the 27th of December. Robert Rich, that forward man, of whom something hath been mentioned already, was this day at the parliament door, from eight in the morning till about eleven, crying variously to the parliament men, as they passed by. To one whom he judged to be innocent, he said, “He that dwelleth in love, dwelleth in God, for God is love:” and to another, whom he thought to be swayed by envy, he said, “He that hates his brother is a manslayer, and he that hates his brother is a murderer.” Some then thought that Nayler would not have suffered any further punishment, because many honourable persons had attended the parliament and the protector on his behalf; but Rich knowing how the case stood, told the people that the innocent was going to suffer; and to some of the parliament men he cried, that he was clear from the blood of all men; and that he desired them to be so too. Then he went towards the Exchange, and got on the pillory, held Nayler by the hand while he was burnt in the forehead, and bored through the tongue; and was not a little affected with Nayler’s suffering, for he licked his wounds, thereby as it seems to allay the pain; and he led him by the hand from off the pillory. It was very remarkable that notwithstanding there might be many thousands of people, yet they were very quiet, and few heard to revile him, or seen to throw any thing at him: and when he was burning, the people both before and behind him, and on both sides, with one consent stood bareheaded, as seeming generally moved with compassion and good-will towards him.

Many now rejoiced, seeing how some few among the Quakers, as Rich, and the like sort of people, did side with Nayler, whilst the Quakers generally spoke against him and his doings; for those who hoped to see the downfall of them, signified not obscurely, that now things went as they would have, since the Quakers, (as they said,) were divided among themselves. But time showed that this pretended division soon came to an end, and those diviners and guessers overshot themselves. How it went with the execution of Nayler’s sentence at Bristol, I am not informed;[16] but by a letter of one Richard Snead, an ancient man of about eighty years, I have understood that Nayler had written a letter to the magistrates of Bristol, wherein he had disapproved, and penitently condemned, his carriage there.[17] After this he was brought to Bridewell, London, (as sentenced,) where he continued prisoner about two years, during which confinement he came to a true repentance of his transgression; and having got the use of pen and ink, wrote several books and papers, condemning his error, which were published in print; and after his release, he published several others, one of which by way of recantation, runs thus:

[16] He was sent to Bristol, and there whipped from the
middle of Thomas street, over the bridge, up High street, to
the middle of Broad street, all which he bore with wonderful
patience, as related by an eye-witness, and then sent by Tower
lane the back way to Newgate, and from thence returned to
Bridewell, London, according to the sentence.--J. W.

[17] After he was set at liberty, he went to Bristol, where in
a public meeting, he made confession of his offence, as to his
former fall, and declared in so powerful a manner, as tendered
and broke the meeting into tears, so that there were few dry
eyes, (as related by some then present,) and many were bowed in
their minds and reconciled to him.--J. W.’s account.

‘Glory to God Almighty, who ruleth in the heavens, and in
whose hands are all the kingdoms of the earth; who raiseth up,
and casteth down at his will; who hath ways to confound the
exaltation of man, and to chastise his children, and to make
man to know himself to be as grass before him; whose judgments
are above the highest of men, and his pity reacheth the deepest
misery; and the arm of his mercy is underneath, to lift up the
prisoner out of the pit, and to save such as trust in him from
the great destruction, which vain man, through his folly, brings
upon himself; who hath delivered my soul from darkness, and made
way for my freedom out of the prison-house, and ransomed me from
the great captivity; who divides the sea before him, and removes
the mountains out of his way, in the day when he takes upon him
to deliver the oppressed out of the hand of him that is too
mighty for him in the earth: let his name be exalted for ever,
and let all flesh fear before him; whose breath is life to his
own, but a consuming fire to the adversary.

‘And to the Lord Jesus Christ be everlasting dominion upon earth,
and his kingdom above all the powers of darkness; even that
Christ of whom the Scriptures declare, which was, and is, and
is to come, the light of the world to all generations; of whose
coming I testify with the rest of the children of light, begotten
of the immortal seed, whose truth and virtue now shine in the
world, unto the righteousness of eternal life, and the Saviour of
all that believe therein; who hath been the rock of my salvation,
and his spirit hath given quietness and patience to my soul in
deep affliction, even for his name’s sake: praises forever.

‘But condemned forever be all those false worships with which
any have idolized my person in the night of my temptation, when
the power of darkness was above. All their casting of their
clothes in the way, their bowings and singings, and all the
rest of those wild actions which did any ways tend to dishonour
the Lord, or draw the minds of any from the measure of Christ
Jesus in themselves, to look at flesh, which is as grass, or to
ascribe that to the visible, which belongs to Christ Jesus; all
that I condemn, by which the pure name of the Lord hath been any
ways blasphemed through me, in the time of temptation: or the
spirits of any people grieved, that truly love the Lord Jesus,
throughout the whole world, of what sort soever. This offence I
confess, which hath been sorrow of heart, that the enemy of man’s
peace in Christ, should get this advantage in the night of my
trial, to stir up wrath and offences in the creation of God; a
thing the simplicity of my heart did not intend, the Lord knows;
who in his endless love hath given me power over it, to condemn
it. And also that letter which was sent me to Exeter, by John
Stranger, when I was in prison, with these words, ‘Thy name shall
be no more James Nayler, but Jesus,’ this I judge to be written
from the imaginations; and a fear struck me when I first saw
it, so I put it into my pocket, close, not intending any should
see it; which they finding on me, spread it abroad, which the
simplicity of my heart never owned. So this I deny also, that
the name of Christ Jesus was received instead of James Nayler,
or ascribed to him; for that name is to the promised seed to all
generations; and he that hath the Son, hath the name, which is
life and power, the salvation and the unction, into which name
all the children of light are baptized. So the name of Christ I
confess before men, which name to me hath been a strong tower in
the night and in the day; and this is the name of Christ Jesus,
which I confess, the Son and the Lamb, the promised seed, where
he speaks in male and female. But who hath not this in himself,
hath not life, neither can have, by idolizing my person, or the
person of any flesh; but in whom the heir is born, and hath
spoken, or doth speak, there he must not be denied the mouth to
speak by, who is head over all, and in all his own, God blessed
forever.

‘And all those ranting wild spirits, which then gathered about
me in that time of darkness; and all their wild actions and
wicked words against the honour of God, and his pure spirit and
people; I deny that bad spirit, the power and the works thereof;
and as far as I gave advantage, through want of judgment, for
that evil spirit in any to arise, I take shame to myself justly;
having formerly had power over that spirit, in judgment and
discerning, wherever it was; which darkness came over me through
want of watchfulness and obedience to the pure eye of God, and
diligently minding the reproof of life, which condemns the
adulterous spirit. So the adversary got advantage, who ceases not
to seek to devour; and being taken captive from the true light,
I was walking in the night where none can work, as a wandering
bird fit for a prey. And if the Lord of all my mercies had not
rescued me, I had perished; for I was as one appointed to death
and destruction, and there was none could deliver me. And this I
confess, that God may be justified in his judgment, and magnified
in his mercies without end, who did not forsake his captive in
the night, even when his spirit was daily provoked and grieved;
but hath brought me forth to give glory to his name for ever. And
it is in my heart to confess to God, and before men, my folly and
offence in that day: yet were there many things formed against
me in that day to take away my life, and bring scandal upon the
Truth, of which I am not guilty at all; as that accusation, as if
I had committed adultery with some of those women who came with
us from Exeter prison, and also those who were with me at Bristol
the night before I suffered there; of both which accusations I
am clear before God, who kept me in that day both in thought and
deed, as to all women, as a child, God is my record. And this I
mention in particular, (hearing of some who still cease not to
reproach therewith God’s Truth and people,) that the mouth of
enmity might be shut from evil speaking; though this toucheth not
my conscience.

‘And that report, as though I had raised Dorcas Erbury from the
dead carnally, this I deny also, and condemn that testimony to
be out of the Truth; though that power that quickens the dead,
I deny not, which is the word of eternal life. And this I give
forth, that it may go as far as the offence against the Spirit
of Truth hath gone abroad, that all burdens may be taken off of
the Truth, and the Truth cleared thereby, and the true light, and
all that walk therein, and the deeds of darkness be condemned;
and that all that are in darkness, may not act in the night, but
stay upon God, who dwells in the light, who with the workers
of iniquity hath no fellowship; which had I done, when first
darkness came upon me, and not been led by others, I had not
run against that rock to be broken, which so long had borne me,
and of whom I had so largely drank, and of which I now drink
in measure; to whom be the glory of all, and to him must every
tongue confess, as Judge and Saviour, God over all, blessed
forever.’

The author adding to this an exhortation to the reader, how to behave himself, if at any time he came to be tempted to sin; and also a warning, not to rely too much on gifts, wisdom, and knowledge, concludes thus:

‘This I have learned in the deeps, and in secret, when I was
alone; and now declare openly in the day of thy mercy, O Lord.
Glory to the Highest for evermore, who hath thus far set me free,
to praise his righteousness and his mercy; and to the eternal,
invisible, pure God, over all, be fear, obedience, and glory for
evermore. Amen.

JAMES NAYLER.’

He writ another paper, wherein he related at large, how by unwatchfulness he came to fall, after having once obtained much victory over the power of Satan, by the grace of God, when he daily walked humbly in his fear, having for some years laboured faithfully in the ministry of the gospel. But what is remarkable, though wherever he did use to come, he went with great boldness through all opposition, yet coming to the city of London, he entered it with the greatest fear that ever he came into any place with, in spirit foreseeing, as he relates, somewhat to befal him there, but not knowing what it might be: ‘Yet had I,’ (thus he saith,) ‘the same presence and power as before, into whatever place or service I was led of the Spirit; in that life I never returned without victory in Christ Jesus, the Lord thereof. But not minding in all things to stand single and low to the motions of that endless life, by it to be led in all things within and without; but giving away to the reasoning part, as to some things which in themselves had no seeming evil, by little and little it drew out my mind after trifles, vanities, and persons, which took the affectionate part, by which my mind was drawn out from the constant watch, and pure fear, into which I once was begotten. Thus having in a great measure lost my own guide, and darkness being come upon me, I sought a place where I might have been alone to weep and cry before the Lord, that his face I might find, and my condition recover. But then my adversary, who had long waited his opportunity, had got in, and bestirred himself every way, so that I could not be hid: and divers messages came to me, some true, some false, as I have seen since. So I knowing some to be true, to wit, how I had lost my condition, with this I let in the false message also; and so letting go that little of the true light which I had yet remaining in myself, I gave up myself wholly to be led by others; whose work was then to divide me from the children of light, which was done: though much was done by divers of them to prevent it, and in bowels of tender love many laboured to have stayed me with them. And after I was led out from them, the Lord God of my life sent divers of his servants with his word after me, for my return; all which was rejected; yea, the provocation of that time of temptation was exceeding great against the pure love of God; yet he left me not; for after I had given myself under that power, and darkness was above, my adversary so prevailed, that all things were turned and perverted against my right seeing, hearing, or understanding; only a secret hope and faith I had in my God, whom I had served, that he would bring me through it, and to the end of it, and that I should again see the day of my redemption from under, it all; and this quieted my soul in my greatest tribulation.’

The author, moreover, seriously exhorting others, who also might come to fall into great temptation, concludes with these words:

‘He who hath saved my soul from death thus far, and hath lifted
my feet up out of the pit, even to him be immortal glory forever,
and let every troubled soul trust in him; for his mercy endureth
forever.

JAMES NAYLER.’

That he came to a perfect recovery from his having been in a maze, seems to appear plainly by the following thanksgiving to God for his mercies, which he published after his fall:

‘It is in my heart to praise thee, O my God; let me never forget
thee, what thou hast been to me in the night, by thy presence
in the day of trial, when I was beset in darkness, when I was
cast out as a wandering bird, when I was assaulted with strong
temptations, then thy presence in secret did preserve me, and in
a low state I felt thee near me. When the floods sought to sweep
me away, thou didst set a compass for them how far they should
pass over. When my way was through the sea, and when I passed
under the mountains, there wast thou present with me. When the
weight of the hills was upon me, thou upheldst me, else had I
sunk under the earth. When I was as one altogether helpless;
when tribulation and anguish was upon me day and night, and the
earth without foundation; when I went on the way of wrath, and
passed by the gates of hell; when all comforts stood afar off,
and he that is mine enemy had dominion; when I was cast into the
pit, and was as one appointed to death; when I was between the
millstones, and as one crushed with the weight of his adversary;
as a father, Thou wast with me, and the rock of thy presence.
When the mouths of lions roared against me, and fear took hold
of my soul in the pit, then I called upon thee in the night,
and my cries were strong before thee daily; who answeredst me
from thy habitation, and deliveredst me from thy dwelling-place;
saying, I will set thee above all thy fears, and lift up thy feet
above the head of oppression, I believed, and was strengthened,
and thy word was salvation. Thou didst fight on my part when I
wrestled with death; and when darkness would have shut me up,
then thy light shone about me, and thy banner was over my head.
When my work was in the furnace, and as I passed through the
fire, by thee I was not consumed, though the flames ascended
above my head. When I beheld the dreadful visions and was amongst
the fiery spirits, thy faith stayed me, else through fear I had
fallen. I saw thee and believed, so the enemy could not prevail.

‘When I look back into thy works I am astonished, and see no
end of thy praises. Glory, glory to thee, saith my soul, and
let my heart be ever filled with thanksgiving. Whilst thy works
remain, they shall show forth thy power. Then didst thou lay
the foundation of the earth, and lead me under the waters, and
in the deep didst thou show me wonders, and thy forming of the
world. By thy hand thou ledst me in safety, till thou showedst
me the pillars of the earth. Then did the heavens shower down,
they were covered with darkness, and the powers thereof were
shaken, and thy glory descended; thou filledst the lower parts
of the earth with gladness, and the springs of the valleys were
opened, and thy showers descended abundantly; so the earth was
filled with virtue. Thou madest thy plant to spring, and the
thirsty soul became as a watered garden: then didst thou lift
me out of the pit, and set me forth in the sight of my enemies.
Thou proclaimedst liberty to the captive, and calledst mine
acquaintance near me: they to whom I had been a wonder, looked
upon me, and in thy love I obtained favour in those who had
forsook me. Then did gladness swallow up sorrow, and I forsook
all my troubles; and I said, how good is it that man be proved
in the night, that he may know his folly; that every mouth may
become silent in thy hand until thou makest man known to himself,
and hast slain the boaster, and showed him the vanity that vexeth
thy spirit.

JAMES NAYLER.’

This plainly appears to be a poetical piece; for the author all along makes use of allegorical sayings, to signify the great anguish and tribulation he had been under.

The hatred of his enemies was the fiercer, because he had undisguisedly and clearly demonstrated their duty, to the rulers, and preachers, and lawyers: for in a certain book, published by him in the year 1653, to exhort men to repentance, he writes thus to the rulers:

‘O you rulers of the people, who are set up to judge between
a man and his neighbour, ought not you to judge for God, and
not for man? Ought not you to be men fearing God, and hating
covetousness, not judging for gifts and rewards? Ought not you to
countenance and encourage them that do well, and to be a terror
to them which do evil? Justice is so. And he that is of God,
and bears his sword, turns the edge of it against all sin and
wickedness, injustice and oppression; and so sets up justice and
judgment in the gates, that the poor may be delivered from him
that is too mighty for him, and that the cause of the fatherless,
widow, and stranger may not fall; but hath an ear open to the
cries of the poor and helpless, who hath but little money, and
few friends; that a poor man may not be afraid to appear in a
good cause, against the greatest oppressor in the nation.

‘And ought not you to judge without respect to persons, or
without seeking respect to your own persons, worship or honour
from men; but only to advance justice, equity, and righteousness,
which is of God; that so you may be honoured by the Lord; for
true humility is honour, and he that honours the Lord, him will
He honour; and such have been honoured in all ages, though they
never sought it from men.’

This and much more he writ to the rulers; and to the preachers thus:

‘And you who say you are the teachers of the nation, how long
will it be ere you look at your own ways? Is not all manner of
filthiness amongst you, which you should lead the people out
of? Is there not among you drunkenness, gluttony, whoredom,
and sporting, sitting down to eat and to drink, and rising up
to play; swearing, lying, backbiting, false accusing, railing,
slandering, contention, strife, and envy? Yea, are not the best
of you given to pride and covetousness, which is idolatry;
fulness of bread, and abundance of idleness? Are not you
hirelings, and teach for the fleece? Do not you contend for money
with your own hearers, and sue them at law for it; yea, although
they cannot satisfy your demands, without sinning against the
light in their own consciences, and so sin against God? Are you
not bitter, and persecutors of any that come to discover your
lewdness, crying out to the magistrate to uphold you in your
beastly ways, and to stop the mouths of all those whom God hath
sent to witness against you? And many more works of this nature
are amongst you, which the pure all-seeing God hath showed unto
his people, to be amongst you, and therefore it is that they
come out from you, lest they partake with you of your sins and
plagues. But are not you blind leaders of the blind, when you
neither see these to be the works of darkness, nor those that
follow you. Wo unto you that devour souls for money and gain, the
day of your account is at hand. O repent, the blood of souls is
upon you,’ &c.

The lawyers in the same writing had a stroke also thus: