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,