James Naylor was born at East Ardsley, near Wakefield, in 1616. He was the son of a small farmer, whose house was near the old church. He received a passable education in reading, writing, and arithmetic. In 1628, when he was aged twenty-two, he married, and settled in Wakefield parish. He was a diligent reader of the Scriptures, and zealous as an Independent. He spent about three years at Wakefield, and then joined the Parliamentary army as a private in 1641. He rose to become quartermaster of his regiment under Major-General Lambert, but in 1649, on account of ill-health, he was obliged to leave the army and return to Wakefield. The pulpits of the Established Church were now in the hands of Independent ministers, and that of Horbury, near Wakefield, was occupied by the “godly and painful Master Marshall,” under whom James Naylor sat and groaned with unction.
But Naylor relaxed his religious exercises on visits to a Mrs. Roper at Horbury, a lady whose husband had been for some time absent. When this lady became a mother by James Naylor, the Rev. Mr. Marshall thought it necessary to expose him, and Naylor, indignant with his Independent minister, joined the sect of the Quakers, then founded by George Fox. In 1652 he went on a religious visitation to the West, and in 1655 he visited London, in which city a meeting of Quakers had been established by the ministry of Edward Burrough and Francis Howgill, two men of Westmoreland.
Naylor prophesied in the meeting with so great applause that several women began to exalt him above Burrough and Howgill, and disturbed the latter when they attempted to speak. The two ministers reproved the women, and they in dudgeon complained to Naylor, and he encouraged them in their opposition to Burrough and Howgill. Two of these women, Martha Symonds and Hannah Stranger, became his most devoted adherents, and followed him in all his wanderings.
In 1656 he revisited the West, prophesied in Cornwall, and on passing through Exeter was arrested under the sweeping charge of vagrancy, and committed to gaol. There he was visited by many devout females, amongst others by one Dorcas Erbury, who fell into a swoon, and was revived by Naylor, who cried over her, “Tabitha, I say unto thee, arise!” She awoke, and the faithful believed that Naylor had restored her from death to life.
He was released at length by order of Council and then he travelled to Bristol at the head of six believers. On reaching Bedminster, a village a mile from Old Bristol, though now a suburb of the town, Naylor and his party formed in procession, intending to produce a scene in the streets of Bristol.
One of his disciples, a young man with bare head, led the horse by the bridle upon which Naylor was mounted; two men followed in single file on horseback, each with his wife on a pillion behind him; and one woman walked on the causeway. As they went forward the six shouted, “Holy, holy, holy, Lord God of Sabaoth!” till they came to the almshouse in the suburbs of Bristol, “when one of the women alighted, and she, with the other of her own sex, lovingly marched on each side of Naylor’s horse.” The road was deep in mud and rain was falling, but neither mud nor rain damped the ardour of the enthusiasts. On reaching Redcliffe Gate, Timothy Wedlock, a Devonshire man of the company, bareheaded, and Martha Symonds holding the bridle on one side and Hannah Stranger holding it on the other, advanced, chanting their hymn of praise.
Naylor wore a broad-brimmed hat and a long sad-coloured mantle. He was of a moderate height, ruddy complexion, had a slightly arched nose, large brown eyes, was a remarkably handsome man, and was thought by many to resemble the traditional type of face attributed to our Lord. Martha Symonds was the wife of Thomas Symonds, bookbinder of London; and Hannah Stranger was the wife of John Stranger, combmaker in London. The two other women accompanying Naylor were Dorcas Erbury, whom he had raised from the dead, and her mother.
In this way the solemn procession advanced to the High Cross at Bristol, and after that to the White Hart, Broad Street, where lodged two Quakers, Dennis Hollister and Henry Row.
The magistrates at once apprehended the party, and committed them to prison.
The following is the examination of the prisoners, somewhat condensed:—
Examination of James Naylor.
Being asked his name, he replied, “The men of this world call me James Naylor.”
Q“Art not thou the man that rid on horseback into Bristol, a woman leading thy horse, and others saying before thee, ‘Holy, holy, holy, Hosannah to the Son of David’?”
A. “I did ride into a town, but what its name was I know not; and by the Spirit a woman was commanded to hold my horse’s bridle, and some there were that cast down clothes and sang praises to the Lord, such songs as the Lord put into their hearts; and it is like it might be the song, ‘Holy, holy, holy,’ &c.”
Q. “Whether or no didst thou reprove these women?”
A. “Nay; but I bade them take heed that they say nothing but what they were moved to by the Lord.”
Q. “Dost thou own this letter which Hannah Stranger sent unto thee?”
A. “Yes, I do own that letter.”
Q. “Art thou (according to that letter) the fairest of ten thousand?”
A. “As to the visible, I deny any such attribute to be due unto me; but if as to that which the Father hath begotten in me, I shall own it.”
Two letters were then produced and read; we need only give one:—
“James Naylor,
“Oh! thou fairest of ten thousand, thou only begotten Son of God, how my heart panteth after thee! O stay me with flaggons and comfort me with wine. My beloved, thou art like a roe or young hart upon the mountains of spices, where thy beloved spouse hath long been calling thee to come away, but hath been but lately heard of thee. Now it lies something upon me that thou mindest to see her, for the spirit and power of God is with her, and there is given to her much of excellent and innocent wisdom arisen and arising in her, which will make all the honest-hearted to praise the Lord alone, and no more set up self. And therefore let not my lord and master have any jealousy against her, for she is highly beloved of the Lord, and that shall all see who come to know the Lord. And now He doth bless them that bless His, and curse them that curse His; for this hath the Lord showed me, that her portion is exceedingly large in the Lord, and as her sorrow hath been much, so shall her joy be much more; which rejoiceth my heart to see her walk so valiantly and so faithfully in the work of the Lord, in this time of so great trials as hath been upon her especially.
“And I am,
“Hannah Stranger.
“The Postscript.
“Remember my dear love to thy master. Thy name is no more James, but Jesus.
“John Stranger.”
“Remember my love to these friends with thee. The 17th day of 8th month, superscribed to the hands of James Naylor.”
Q. “Art thou the only Son of God?”
A. “I am the son of God; but I have many brethren.”
Q. “Have any called thee by the name of Jesus?”
A. “Not as unto the visible, but as Jesus, the Christ that is in me.”
Q. “Dost thou own the name of the King of Israel?”
Q. “Not as a creature; but if they gave it to Christ within, I own it, and have a kingdom, but not of this world; my kingdom is of another world, of which thou wotest not.
Q. “Whether or no art thou the prophet of the Most High?”
A. “Thou hast said I am a prophet.”
Q. “By whom were you sent?”
A. “By Him who hath sent the Spirit of His Son in me to try, not as to carnal matters, but belonging to the kingdom of God, by the indwelling of the Father and the Son, to judge all spirits, to be guided by none.”
Q. “Is not the written Word of God the guide?”
A. “The written Word declares of it, and what is not according to that is not true.”
Q. “Who is thy mother? or whether or no is she a virgin?”
A. “Nay, according to the natural birth.”
Q. “Who is thy mother according to thy spiritual birth?”
A. “No carnal creature.”
Q. “Who, then?”
He returned no answer.
Q. “Art thou the everlasting Son of God?”
A. “When God is manifest in the flesh there is the everlasting Son; and I do witness God in the flesh. I am the Son of God, and the Son of God is but one.”
Q. “Art thou the everlasting Son of God, the King of Righteousness?”
A. “I am; and the everlasting righteousness is wrought in me; if ye were acquainted with the Father ye would also be acquainted with me.”
Q. “Do any kiss thy feet?”
A. “It might be they did, but I minded them not.”
Q. “How dost thou provide for a livelihood?”
A. “As do the lilies, without care, being maintained of my Father.”
Q. “What business hast thou at Bristol, or that way?”
A. “I was guided and directed by my Father.”
Q. “Where were you born?”
QA. “At Arderslow, in Yorkshire.”
Q. “Where lives thy wife?”
A. “She whom thou callest my wife lives in Wakefield.”
Q. “Why dost thou not live with her?”
A. “I did till I was called to the army.”
Q. “Under whose command didst thou serve in the army?”
A. “First under him they call Lord Fairfax.”
Q. “Who then?”
A. “Afterwards with that man called Colonel Lambert. And then I went into Scotland, where I was quartermaster, and returned sick to my earthly habitation.”
Q. “What wentest thou for to Exeter?”
A. “I went to Launceston to see the Brethren.”
Q. “What estate hast thou?”
Q. “Take no care for that.”
Q. “Wherefore camest thou in such an unusual posture as two women leading thy horse; others saying, ‘Holy, holy, holy!’ &c., with another before thee bareheaded, knee-deep in the highway mud, when thou mightest have gone on the causey; and at such a time that, it raining, thy companions received the rain at their necks, and vented it at their hose and breeches?”
A. “It tended to my Father’s praise and glory; and I ought not to slight anything which the Spirit of the Lord moves.”
Q. “Wherefore didst thou call Marthy Symonds ‘Mother,’ as George Fox affirms?”
A. “George Fox is a liar and a firebrand of hell; for neither I, nor any with me, called her so.”
Q. “Thou hast a wife at this time?”
A. “A woman I have, who by the world is called my wife, and some children I have, which according to the flesh are mine.”
Martha Symonds’ Examination.
“She contendeth she knew James Naylor formerly, for he is now no more James Naylor, but refined to a more excellent substance; and so she saith she came with him from Eccles to Bristol.”
Q. “What made thee lead his horse into Bristol, and cry, ‘Holy, holy, holy!’ and to spread thy garment before him?”
A. “I was forced thereto by the power of the Lord.”
Q. “Whether didst thou kneel before him?”
A. “I was forced thereto by the power of love.”
Q. “Dost thou own him to be the Prince of Peace?”
A. “He is a perfect man; and he that is a perfect man is the Prince of Peace.”
Q. “Hast thou a husband?”
A. “I have a man which thou callest my husband.”
Q. “What made thee leave him, and to follow James Naylor?”
A. “It is our life to praise the Lord, and the Lord my strength is manifest in James Naylor.”
Q. “Oughtest thou to worship James Naylor upon thy knees?”
A. “Yea, I ought so to do.”
Hannah Stranger, Thomas Stranger, and Timothy Wedlock were next examined. It is not necessary to reproduce their interrogations; they much resemble what has been given above.
Dorcas Erbury was next called. She was widow of William Erbury, once a minister.
Q. “Where dost thou live?”
A. “With Margaret Thomas.”
Q. “Wherefore dost thou sing, ‘Holy, holy, holy’?”
A. “I did not at that time; but those that sang did it discharging of their duty.”
Q. “Dost thou own him to be the Holy One of Israel?”
A. “I do, and with my blood will seal it.”
Q. “And dost thou own him for the Son of God?”
A. “He is the only begotten son of God.”
Q. “Wherefore didst thou pull off his stockings, and lay thy clothes beneath his feet?”
A. “He is worthy of it, for he is the Holy One of Israel.”
Q. “Christ raised those that had been dead; so did not he?”
A. “He raised me.”
Q. “In what manner?”
A. “He laid his hand on my head after I had been dead two days, and said, ‘Dorcas, arise!’ and I arose, and live, as thou seest.”
Q. “Where did he this?”
A. “At the gaol in Exeter.”
Q. “What witness hast thou for this?”
A. “My mother, who was present.”
Q. “His power being so much, wherefore opened he not the prison doors and escaped?”
A. “The doors shall open when the Lord’s wish is done.”
The Bristol magistrates sent Naylor and his deluded followers to London, to be examined before Parliament.
On the 31st October it was ordered that a Committee should be appointed to consider the information given touching “the misdemeanour and blasphemies of James Naylor and others at Bristol and elsewhere, and to report thereon.”
The Committee met next day, and on December 2nd it was resolved that the report of the Committee should be brought in and read on the following Friday, December 5th. On that day it was read by the reporter,—it consisted of thirteen sheets of paper—and the debate on the report began on the 6th, when James Naylor was called to the bar of the House. He came with his hat on, but it was removed by the Serjeant. The report was read to him, and he was demanded whether each particular was true, and he acknowledged that it was so.
The debate was adjourned to Monday, the 8th, and it occupied Parliament till the 20th December. The House resolved “that James Naylor was guilty of horrid blasphemy, and that he was a grand impostor and seducer of the people,” and his sentence was, “that he should 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, he should 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 should be bored through with a hot iron, and that he should be there also stigmatised in the forehead with the letter B; and that he should afterwards be sent to Bristol, to be conveyed into and through the city on horseback, with his face backwards, and there also should be whipped the next market-day after he came thither; and that thence he should be committed to prison in Bridewell, London, and there be restrained from the society of all people, and there to labour hard till he should be released by Parliament; and during that time he should be debarred the use of pen, ink, and paper, and should have no relief but what he earned by his daily labour.”
The women were ordered to be kept in confinement. The severity of this atrocious sentence deserves notice. The Independents, who had suffered under Laud and the Star Chamber, now that they were in power, had no idea of tolerating the Quakers, who read their Bibles differently from themselves. Cromwell was especially prejudiced against them, and it is probable that the Protector had something to do with the severity of the sentence on Naylor.
One Robert Rich, a merchant of London, wrote to the Parliament, on December 15, a petition in favour of Naylor: “If I may have liberty of those that sit in Parliament, I do here attend at this door, and am now ready out of the Scriptures of truth to show that not anything that James Naylor hath said or done is blasphemy, &c.”
Sentence was pronounced by the Speaker, Sir Thomas Widdrington. Naylor on hearing it said, “I pray God He may not lay it to your charge.” On December 20th, 1656, Naylor suffered a part of his sentence, standing two hours in the pillory, and receiving at the cart’s tail three hundred and ten stripes. “The executioner gave him three hundred and ten stripes,” says Sewell, “and would have given him one more, as he confessed to the Sheriff, but his foot slipping, the stroke fell upon his own hand, which hurt him much. Naylor was hurt with the horses treading on his feet, whereon the prints of the nails were seen. His wounds were washed by R. Travers, who certified, ‘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 by the 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.’”
Another petition in his favour was presented, signed by about a hundred persons, to Parliament, requesting the remission of the rest of his sentence, and as this was refused, appeal was made to Cromwell the Protector, with like want of success.
Five Independent ministers visited Naylor in prison, and vainly urged him to recant.
Rich besieged the doors of Parliament on December 27th, from eight o’clock till eleven, imploring a respite, but all in vain. Naylor was then brought out to undergo the rest of his sentence; he was again pilloried, his tongue bored through, and his forehead branded. Rich held the hand of the unhappy man whilst his tongue was pierced, and the red-hot iron applied to his brow, and he licked the wounds to allay the pain. Thousands who witnessed the execution of the sentence exhibited their respect by removing their caps. There was no reviling, and nothing thrown at Naylor, but all stood silent and sympathetic.
James Naylor was then sent to Bristol, and whipped from the middle of St. Thomas’ Street to the middle of Broad Street, and taken back to his prison in Bridewell. There he wrote his recantation, in epistles addressed to the Quakers. In one of these he says: “Dear brethren, my heart is broken this day for the offence which I have occasioned to God’s truth and people, and especially to you, who in dear love followed me, seeking me in faithfulness to God, which I rejected, being bound wherein I could not come forth, till God’s hand brought me, to whose love I now confess. And I beseech you forgive wherein I evil requited your love in that day. God knows my sorrow for it, since I see it, that ever I should offend that of God in any, or reject his counsel; and I greatly fear further to offend or do amiss, whereby the innocent truth or people of God should suffer, or that I should disobey therein.”
He was confined about two years, and was then set at liberty. He thereupon went to Bristol, where in a public meeting he made confession of his offence and fall so movingly as to draw tears from most of those present; and he was then restored to the community of the Quakers, from which he had been excluded by George Fox at Exeter for his presumption and pride.
Charges of the most gross immorality have been brought against James Naylor, whether truly or falsely who can now decide? It is possible that the language of the women who followed him, in speaking of him, their letters to him, one of which has been quoted, may have given rise to these reports. Naylor, however, never would admit that there had been anything unseemly in his behaviour towards the women who followed him from London into Cornwall, and from Cornwall to Bristol; and Sewell, who knew Hannah Stranger, repudiates the charge as utterly false. But it is curious to notice how that religious fanaticism and sensuality so frequently run together. It was so in that outburst of mysticism in the Middle Ages—the heresy of the Fraticelli; it was so with at least one branch of the Hussites in Bohemia; and in the sixteenth and seventeenth centuries, when the great convulsion of the Reformation had set minds naturally predisposed to religious excitement in a ferment, this was most conspicuous, as in the ferocious licentiousness of John Bockelson, the Anabaptist King of Sion, or the more cautious profligacy, under a cloak of religion, of Ludwig Hetzer and David Joris.
James Naylor quitted London finally in 1660, intending to return to Wakefield; but was found by a countryman one evening in a field near Holm and King’s Rippon, in Huntingdonshire, having been robbed and left bound. He was taken to Holm, and his clothes were changed. To those who kindly cared for him he said, “You have refreshed my body; the Lord refresh your souls.”
He shortly after died there of the rough handling he had received from the highwaymen who had plundered him, and was buried in a Quaker’s cemetery belonging to Thomas Parnel, a physician.
Two hours before he died he uttered the touching and eloquent speech:—”There is a spirit which I feel that delights to endure all things, in hope to enjoy its own in the end. Its hope is to outlive all wrath and contention, and to weary out all exultation and cruelty, or whatever is of a nature contrary to itself. It sees to the end of all temptations. As it bears no evil in itself, so it conceives none in thoughts to any other. If it be betrayed, it bears it; for its ground and spring are the mercies and forgiveness of God. Its crown is meekness; its life is everlasting love, unfeigned, and takes its kingdom with entreaty and not with contention, and keeps it by lowliness of mind. In God alone it can rejoice, though none else regard it or can own its life. It is conceived in sorrow, and brought forth without any to pity it; nor doth it murmur at grief and oppression. It never rejoiceth but through sufferings; for with the world’s joy it is murdered. I found it alone, being forsaken; I have fellowship therein with them who lived in dens and desolate places in the earth; who through death obtained their resurrection, and eternal, holy life.”
A more beautiful and true description of the Christian spirit was never uttered. It is a passage meriting a place beside the famous definition of charity by S. Paul. The man who used such words was no hypocrite when he used them. If he had erred greatly, he had also repented; if he had fallen, he had risen after his fall. One is glad to turn away the eye from the blemishes of the unfortunate Quaker’s career to the spot of pure light that rests on his death-bed.
His writings were collected and published in an octavo volume in 1716. They are very unequal. Some passages of great beauty, almost comparable to that given above, may be found, but there is also much that is as involved in style and confused in thought as the specimen quoted earlier from his recantation.
FOOTNOTE:
[1] Authorities:—”The Grand Imposter Examined; or, the Life, Trial, and Examination of James Naylor, London, 1656,” reprinted in the Harleian Misc., vi., 424. Johannis Lussenii “Hist. u. Schrifft-mässige Erörterung der vor wenig Zeit in Engelland entstandenen secte der Quäcker,” in “Quäcker Grueuel,” published by authority of the magistrates of Hamburg, 1702. “The Recantation of James Naylor,” in “Somers’ Tracts,” vi., 22, pub. 1659. “Naylor’s Writings Collected,” 8vo, 1716. Sewell’s “Hist. of the Quakers,” 1714. Sewell was personally acquainted with Hannah Stranger, one of Naylor’s followers. “The Journals of the House of Commons,” vi., p. 448-59. Blome’s “Fanatick History.” J. Whiting’s “Account.”
