nayler, james (auch naylor, nailor, nailer)

7/29/2019 NAYLER, James (Auch Naylor, Nailor, Nailer)

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NAYLER, James (auch Naylor, Nailor, Nailer)Verlag TraugottBautzwww.bautz.de/bbkl

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Band XX (2002)Spalten 1069-1092 Claus BernetNAYLER, James (auch Naylor, Nailor, Nailer), * um 1617 in Ardsley, 1660 inKing's Ripton bei Huntingdonshire. Quker, Prediger, Chiliast. - Neben GeorgeFox (1624-1691), William Penn (1644-1718) und Robert Barclay (1648-1690) zhltNayler zu den bedeutendsten Qukern der ersten Generation. Geboren wurde er inWest Ardsley (Wakefield in Yorkshire, England), wo er von seinen Eltern einen

Hof bernahm und als Freibauer arbeitete. In Woodchurch bei West Ardsley war erzunchst Mitglied der unabhngigen kongregationalen Kirche von England. In derParlamentsarmee, der New-Modell-Army des Lordprotektors Oliver Cromwell(1599-1658), diente er von 1642 bis 1651 als Regimentssoldat unter Fairfax undanschlieend als Quartiermeister und Offizier unter dem Generalmayor Lambert. Ernahm an der Schlacht von Dunbar 1650 teil. In diesen neun Jahren entfremdetesich Nayler mehr und mehr von den politischen Geschehnissen seiner Zeit undreichte schlielich, enttuscht und krperlich erschpft, seinen Abschied ein.Zunchst kehrte er zu seiner Frau Anne, die er 1639 geheiratet hatte, und zuseinen fnf Kindern zurck. Zeit seines Lebens war ihm seine Familie ein Ort desRckzuges und des Verstndnisses, wenn ihn auch seine Predigtttigkeit immerwieder in die Welt hinaustrieb. Seine Enttuschung ber die vertanen sozialenund religisen Chancen der Revolution legte er in seiner Schrift "To Those Who

Were in Authority" (1660) nieder. Whrend der Jahre in der Armee verkehrte er inradikalreligisen Kreisen; so stand er den Levellers nahe. Bald hatte er in derArmee begonnen, den Soldaten zu predigen. Ab 1651 wurde er nach einer Begegnungmit George Fox zum Anhnger der Qukerbewegung. Das Verhltnis zu Fox war jedochstets gespannt, eine Freundschaft zwischen diesen beiden starkenPersnlichkeiten ist niemals zustande gekommen. Mehrmals hatte es Naylerversucht, den Kontakt zu Fox aufzunehmen und ihr gegenseitiges Verhltnis zuverbessern. Vermutlich waren Fox Naylers Chiliasmus, seine Melancholie und seineWeltabgewandtheit zeitlebens fremd geblieben. Naylers neuer Glaube und seineverstrkte Predigtaktivitt fhrten zur Exkommunikation aus der unabhngigenkongregationalen Kirche. Er grndete daraufhin die erste Qukerversammlung inder Grafschaft Durham. Wegen angeblicher "Gotteslsterung" wurde er von November

1652 bis Mrz 1653 erstmals ins Gefngnis gesetzt. Er verbrachte diese Zeitzusammen mit Francis Howgill (1618-1669), einem weiteren bedeutenden Quker.Anschlieend wurde er nach London gerufen, um die dortigen Qukerprediger EdwardBurrough (1634-1663) und Francis Howgill zu untersttzen. Hier soll er mitFamiliaristen zusammengetroffen sein, die seine Ansichten zu radikalisierenvermochten. Einfachheit, Besitzlosigkeit und Wahrhaftigkeit wurden zu Anliegenseiner Londoner Jahre, die er auch in die Huser von Adeligen brachte, zu denener Zugang hatte. Selbst mit Cromwell war er 1655 zusammengekommen. 1656 wurde erwegen Blasphemie erneut verurteilt und verbrachte fast die gesamten letzten


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Jahre vor seinem Tod in Gefangenschaft. 1660 war er nach seiner Entlassung aufdem Weg von London zu seiner Frau und seinen Kindern in Wakefield unterwegs, alser von Wegelagerern berfallen und mihandelt wurde. Gefesselt und schwerverletzt wurde er in einem Straengraben aufgefunden. Trotz sorgsamster Pflegekonnte Nayler nicht mehr genesen und starb im Hause eines Freundes. - Ambekanntesten aus dem Leben Naylers sind die Ereignisse um einen spektakulrenEinzug in die Stadt Bristol. An einem verregneten Oktobertag - dem 24.10. 1656 -befand sich Nayler auf einer Reise von Exeter nach Bristol. Er war krzlich ausder Gefangenschaft entlassen worden, in welcher er Briefe und Besuche erhaltenhatte, die geeignet waren, in ihm das Bild einer besonderen Erwhltheitentstehen zu lassen. Die Schreiben sind durchzogen von endzeitlicher Erwartungund chiliastischem Vokabular. Der Qukerin Martha Simmonds (1624-1665) wurdenachgesagt, in einem besonders innigen und vertrauensvollen Verhltnis zu Naylergestanden zu haben. Sie war es auch, die am Tag des Einzuges an seiner Seiteeinherlief. Nayler selbst sa auf einem Pferd, mit ihnen zog noch eine kleineSchar weiterer Quker, nmlich: Hannah Stranger, John Stranger, Dorkas Erbery,Samuel Cater (gest. 1711), Robert Crab und Timothy Wedlock. Die auf vielentendenzisen Abbildungen zu sehenden Personen, meist Frauen, die "Holy, Holy,Holy is the Lord God of Israel" und hnliches gesungen haben, stieen erst kurzvor dem Erreichen der Stadt am Redcliff Gate hinzu. Einige legten ihre Kleiderteilweise ab, um sie vor dem Reiter auf die Bahn zu legen. Dies geschahkeineswegs zur Erleichterung des Reitens auf dem vllig versumpften Feldweg,

sondern in Nachspielung derjenigen Ehrerbietungen gegenber Christus, von denenalle Evangelien, auer dem des Johannes, berichten. Es handelte sich um eine indas uere Geschehen verlagerte Form der Imitatio Christi. Nach dem Einzugkehrte Nayler und seine Gefolgschaft in das Haus eines Freundes ein. Doch schonnach wenigen Stunden wurde er von der stdtischen Miliz verhaftet und in dasGefngnis gebracht. Die Stadtbehrde von Bristol war jedoch mit derAngelegenheit berfordert und wies den Fall Nayler an das Parlament von Englandweiter. Dort kam es zu einem aufsehenerregenden Proze. Auf die Frage, ob erGottes Sohn sei, bejahte er dies, verwies jedoch darauf, da er viele weitereBrder habe. Die ihm erzeigten Ehrerbietungen wie das Kssen, die Titulaturenoder das Niederknien habe er gerade nicht auf seine eigene Person, sondern aufdie des Christus bezogen. Die Schwierigkeit lag allerdings darin, da Naylerunter Christus den "inneren Christus" in seinem Inneren verstand.

Hauptanklagepunkt waren, das Gottesreich auf Erden verwirklichen zu wollen.Physische Gewalt spielte bei diesem Ereignis eine geringe Rolle, die Diskussionum die "Blasphemie" im Verhalten Naylers entzndete sich hauptschlich an derFrage der Rechtmigkeit der Aneignung von Herrschaftsattributen, wobei diealleinige Kritik an der Obrigkeit von den Richtern bereits als gewaltsamer Aktgewertet wurde. Weder eine Intervention Cromwells noch die Bemhungen Lambertskonnten die Verurteilung verhindern oder aussetzen. So wurden die Strafen an ihmffentlich vollzogen: Im Dezember 1656 mute er zwei Stunden an einemSchandpfahl stehen. Dann wurde er mit einer Geiel 310 Mal geschlagen, bis diegesamte Haut seines Rckens weggepeitscht worden war. Nach neun weiteren Tagenwurde er wieder an den Pfahl gebunden. Man durchbohrte seine Zunge mit einemglhenden Nagel und brannte in seine Stirn den Buchstaben "B" (dieser sollte die

angebliche Blasphemie ffentlich kenntlich machen). Drei Wochen darauf mute errcklings auf einem Esel die Strecke vom Bristoler Marktplatz bis vor die Stadtreiten und wurde erneut ausgepeitscht. Anschlieend wurde er zur Zwangsarbeit indas Londoner Gefngnis Bridewell eingewiesen. Bis 1657 versank er whrend derGefangenschaft in tiefste Melancholie. Doch dann gewann er neue Kraft undZuversicht, die ueren Drangsale durch innere Disziplin und spirituellesWachstum berwindend. Im Gefngnis verfate er einige seiner reifsten underschtterndsten Erbauungsschriften, wie "A Message from the Spirit of Truth"oder "How Sin is Strengthened" (beide 1658). Er beschftigte sich darineingehend mit Hochmut und Demut, Weltabgewandtheit und Weltzugewandtheit,


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Selbstverwirklichung und Selbstverleugnung. Nur wenige seiner Freunde standenihm in dieser schweren Zeit bei. Die berwiegende Zahl leistete dem Beispiel vonGeorge Fox Folge, der sich von Nayler ffentlich distanziert hatte. NaylersSchriften wurden zeitweise selbst unter Qukern abgelehnt und vernichtet.Lediglich von seiner Frau wurde er besucht, was ihm viel Trost und Hoffnung gab.Von den Strafen hat sich Nayler niemals vollstndig erholt, krperlich litt erbis zu seinem Tod an den Folgen der Mihandlungen. Nachdem das Parlament denSohn des enthaupteten Knigs als Charles II. (1630-1685) auf den Thron berief,wurde Nayler am 08.10.1659 aus der Gefangenschaft entlassen. Innerlich gereiftund gewachsen zeigte er sich gegenber Fox voller Demut, indem er sich vordiesem niederwarf und ihm die Fe kte, was Fox als Zeichen der "Bue"verlangt hatte. Nayler konnte sich dazu berwinden, da er sich selbst und dieWelt berwunden hatte. Erst nach dieser Bue wurde Nayler wieder in dieQukergemeinschaft aufgenommen. Schnell gelang es ihm, wieder zu einem derberzeugenden Prediger zu werden. - Die Bedeutung Naylers liegt in seinentheologischen Schriften und in dem Zeugnis, das er als einer der ersten Qukerablegte. Als einfacher Wanderprediger zog er von Ort zu Ort, von seinenAnhngern zutiefst verehrt, von seinen Gegnern erbittert verfolgt und verachtet.So waren die Jahre 1653 und 1654 ganz mit Reisen durch den Norden Englandsausgefllt, wo er vornehmlich in Disputen mit Priestern seine Betrachtungen undreligise Erfahrungen vortrug. Er zhlt zu den bedeutendsten undwortgewaltigsten Predigern unter den Qukern im 17. Jahrhundert. So wurdeWilliam Edmondson (1627-1712) nach einer bewegenden Rede Naylers zum Quker.

Anthony Pearson (1628-1666), der Stadtrat von Appleby, wurde dagegen durch dieHaltung Naylers whrend seiner ersten Gefangenschaft zum Quker. Robert Rich(1587-1658), einer der entschiedensten Enthusiasten der Zeit, wurde zeitweisezum Anhnger Naylers, weil er sich mit seinen undogmatischen undunkonventionellen Ansichten von diesem verstanden glaubte. Im persnlichenUmgang war Nayler freundlich, aufmerksam und hilfsbereit, doch in religisenAngelegenheiten lie er sich auf keine Halbheiten und Zugestndnisse ein. ImGegensatz zu Fox war er in der Verurteilung seiner Gegner jedoch weitausvorsichtiger. Er suchte zunchst das Gesprch und wollte seine Kontrahenten auchkennen und verstehen lernen. Er besa eine ausgezeichnete Bibelkenntnis, so daer vor studierten Theologen seine Ansichten glaubwrdig vertreten konnte undviele von diesen zum Nachdenken brachte. Scharf wendete er sich gegen die hohleGelehrsamkeit vieler seiner Zeitgenossen. Sein Anliegen war nicht das

philologische exegetische Schriftstudium, sondern ein Suchen nach den Quellender biblischen Inspiration. Diese Quelle war fr ihn Christus. Nur aus dieserQuelle gelang es ihm, religise bungen wie das Fasten durchzuhalten und sichvon seinem Besitz zu lsen. - Nayler verfate eine Vielzahl meist kurzerTraktate zu den allgemeinen Fragen, die in ihrer Bedeutung nicht auf das Englanddes 17. Jahrhunderts begrenzt sind: Die Suche nach Gott, die richtigeLebensweise, die Unterscheidung zwischen Gut und Bse werden ebenso angesprochenwie die zentralen Anliegen Naylers: Wahrheit, Gewissenhaftigkeit und Fhrung imGeiste. Besonders ausgiebig beschftigte ihn die mystische Lehre vom innereLicht, von dem er viel predigte und ber die er eingehend meditierte. In derSchrift "The Light of Christ" (1656) sind viele Ausfhrungen ber das InnereLicht treffend zusammengefat, so da diese Schrift fr das Qukertum von groer

Bedeutung werden konnte. Seine letzten Worte "There is a Spirit", die er imAngesicht des Todes aussprach, zhlen zu den tiefsten und bewegendstenZeugnissen, die von Nayler berliefert sind: "There is a spirit that I feel,that delights to do no evil, nor to revenge any wrong, but delights to endureall things, in hope to enjoy its own in the end. Its hope is to outlive allwrath and contention, and to weary out all exaltation and cruelty, or whatsoeveris of nature contrary to it self. It sees to the end of all temptations. As itbears no evil in it self, so it conceives none in thoughts to any other; for its


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ground and spring is the mercies and forgiveness of God. Its crown is meekness,its life is everlasting love unfeigned, and takes its kingdom with intreaty, andnot with contention, and keeps it in lowliness of mind. In God alone it canrejoice, tho' none else regard it, or can own its life. It's conceiv'd insorrow, and brought forth without any to pity it; nor doth it murmur at griefand oppression; it never rejoyceth but thro' sufferings, for with the world'sjoy it is murthered: I found it alone, being forsaken; I have fellowship thereinwith them that lived in dens and desolate places in the earth, who thro' deathobtained this resurrection and eternal holy life" (Memoirs, 1719, 71).Werke: A copy of a letter to some Friends concerning George Foxe's tryal.Written from Kellet, October 27th, 1652. A brief discovery of a threefold estateof Antichrist now extant in the world. Viz: a description of 1. The true andfalse temple, 2. The false ministry, and 3. The false churches. Whereunto isadded the trial of one George Fox in Lancashire, with his answer to eightarticles exhibited against him. Being sent in a letter from Kellet to someFriends in York-shire. Also, certain queries upon a petition lately presented tothe Parliament from divers gentlemen (...) in Worcestershire. O.O. 1653; Sinnekept out of the kingdome, written by James Nailer, late prisoner in Applebycastle, by the dark world, called a Quaker. O.O. um 1653; A lamentation (by oneof England's prophets), over the ruines of this oppressed nacion, to be deeply

laid to heart by Parliament and army and all sorts of people, lest they be sweptaway with the bosom of destruction, in the day of the Lord's fierce wrath andindignation, which is near at hand. Written by the movings of the Lord in JamesNayler. And a warning to the rulers of England not to usurp dominion over theconscience, nor to give forth lawes contrary to that in the conscience. Writtenfrom the spirit of the Lord in George Fox. York 1653; The power and glory of theLord, shining out of the north, or the day of the Lord dawning. Wherein the truelight is holden forth to all who desire to walk in the day. With a warning tothe people of England of all sorts not to oppose Christ in his kingdom, shewingalso the way how all flesh comes to know the Lord and fear him by his terrible

shaking the earthly part in man, witnessed by the holy men of God in Scripture,with a word to the serpents seed, or ministers of Antichrist, or man of sinwherever he is found. London 1653. London 16562; Several petitions answered,that were put up by the priests of Westmorland, against James Nayler and Geo.Fox, servants of the most high God, persecuted by the priests of the world,(...). London 1653; Nayler, James; Fox, George: Several papers. Some of themgiven forth by George Fox, others by James Nayler, ministers of the eternallworld of God, raysed up after the long night of apostacy, to direct the world towait for the revelation of Jesus Christ, and to turne their minds to the truelight, that they may be reconciled to God, of whom the world is not worthy, andtherefore doth hate, persecute, and imprison them, under the name of Quakers.Gathered together and published by A. P., that the truth may be spread abroad,

and deceipt be discovered, (...). O.O. 1653; A discovery of the first wisdomfrom beneath, and the second wisdom from above. Or, the difference betwixt thetwo seeds, the one after the flesh, the other after the spirit. With the trueworship of God after the spirit, and the false worship of the world, who livesin outward forms, useth customes and traditions, not knowing the only true Godthat dwelleth in his saints, and rules by his spirit of power, which causeththem to differ from the world, and those that have the form of godlinesse, andwant the power thereof. Also the subtilty of the serpent ruling in the hearts ofthe children of disobedience, discovered. And a call to repentance to all that


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run on in blindness, darknesse, and ignorance, and the judgement that is due toall those that will not take counsell of the Lord, but turn the grace of Godinto wantonnesse. Written by a servant of the Lord, whom the world scornfullynicknameth, and calleth a Quaker, who is prisoner for the testimony of the truthat Applebie in Westmorland, whose name is James Nayler. London 1653. London16562; A discovery of faith, wherein is laid down the ground of true faith,which sanctifieth and purifieth the heart, and worketh out the carnal part,shewing the way that leadeth to salvation. O.O. 1653; Saul's errand to Damascus,with his packet of letters from the high priests against the disciples of theLord, or a faithful transcript of a petition contrived by some persons inLancashire who call themselves ministers of the gospel, breathing outthreatnings and slaughters against a peaceable and godly people there, by themnick-named Quakers. Together with the defence of the persons thereby traducedagainst, the slanderous and false suggestions of that petition, and otheruntruths charged upon them. Published to no other end but to draw out the bowelsof tender compassion from all that love the poor despised servants of JesusChrist, who have been the scorn of carnall men in all ages. London 1653. London16542. London 16553; Several letters written to the saints of the most high tobuild them up in the truth as it is in Jesus. O.O. 1654; All vain janglers,imitatours, and licentious persons, shut out of the Scriptures who are notguided by the same spirit that gave them forth. The old serpents voice, or

Antichrist discovered, opposing Christ in his kingdome. By one who desires theredemption of souls out of Sathan's wiles. London 1654; Churches gatheredagainst Christ and his kingdom, or, a petition answered, wherein is plainlyshewed how the petitioners go about to take the kingdom, care of his servants,and propagating of his gospel out of the hand of Christ, and would put it intothe hands of the powers of the earth, contrary to the words of Christ, andpractice of all the saints in Scriptures. Also, a word that aboce all theymeddle not in the kingdom of Christ (...). London 1654; Truth cleared fromscandals, and with the condition and portion of the people of England (...).O.O. 1654; An epistle to several Friends about Wakefield. O.O. 1654; To all dearbrethren and Friends in Holderness, and in the east parts of Yorkshire. O.O.1654; A discovery of the man of sin, acting in a mystery of iniquitie, pleading

for his kingdom, against the coming of Christ to take away sin. Or, an answer toa book set forth by Tho. Weld, of Gateshead, Richard Prideaux, Sam. Hamond,Will. Cole, and Will. Durant, of Newcastle. By way of reply to an answer ofJames Nayler's to their former book, called, "The Perfect Pharisee", who callthemselves ministers of Christ, but are found ministring for the kingdom ofAntichrist. By one whom the world calls James Nayler. London 1654. London 16552;Nayler, James; Fox, George: A word from the Lord, unto all the faithlessegeneration of the world, who know not the truth, but live in their ownimaginations, with a true declaration of the true faith, and in what it dothdiffer from the world's imagination. Written in obedience to the Lord, that allmay see what faith is owned by the saints, and what faith is denied. And also a

few words unto all professors of the world, who worship not the true God, buttheir own imaginations and conceivings instead of the true God. Also a call fromGod unto all the world to repentance, that all may turn unto him, lest the Lorddestroy both root and branch of them that repent not. Also a few words unto youthat scorne quaking and trembling, which all the holy men of God witnessed thatspoke forth the Scripture, and also the holy men of God justified, and all youdenied that scorneth such as witness of such things now, as ever was in all thegenerations of the saints. With a word to those that are called Anabaptists,Independents, Presbyterians, Levellers, and Ranters, that they may turne to the


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Lord. London 1654; A word from the Lord to all the world, and all professors inthe world, spoken in parables. Wherein all may come to read themselves (...)also a word to all professors, who cast the pure law of God behind their backs,and turn the grace of God into wantonness (...) by them who are redeemed out ofthe curse, to serve the living, called Quakers. London 1654; A second answer toThomas Moore, to that which he calls his defence against the poyson, &c. Whereinis shewed the crooked wayes, the serpent is forced to take to keep God and hiscreatures at a distance, and yet would do it under the name of a teacher. London1654. London 16552; A dispute between James Nayler and the parish teachers ofChesterfield, by a challenge against him. With several passages by letters,occasioned by a bull-bayting. Wherein the simple may see the bloody intents ofthose men under fair colour, when they speak of peace, war is in their hearts.London 1655; The royall law and convenant of God, what, and where it is, and whoare in it, and who are reprobate to the faith. London 1655; The secret shootingof the wicked, reproved, or a word to the nameless publisher of that he calls,"Strength in Weakness". O.O. 1655; Satan's design discovered, who under apretence of worshipping Christ's person in heaven, would exclude God and Christ,the spirit and light, out of the world. Clearly laid open in an answer to ThomasMoor, who calls his book an antidote against the spreading infections (...).

Also some particulars, what the Quakers holds concerning the presence of God(...). London 1655; Something further in answer to John Jackson's book, called"Strength in Weakness" - with a few words in answer to a printed papersubscribed F. B. London 1655; Nayler, James; Farnsworth, Richard; Fox, George:To you that are called by the name of Baptists, or the baptized people, (...).O.O. um 1655; Spiritual wickednesse in heavenly places, proclayming freedome tothe forme, but persecuting the power, or an answer to a book, intituled "Freedomof Religion Worship or, the Jubilee of Ordinances", set forth without a name.O.O. um 1655; A salutation to the seed of God, and a call out of Babylon andEgypt, from amongst the Magitians, where the house of bondage is, and theimaginations rules above the seed of God, the cause of all blindnes andcondemnation (...). Also a suite to such rulers, magistrates, and governours, as

have not wholly hardened their hearts. London 1655. London 16552. London 16563.London 16564. London 16655; An answer to the booke called, "The Perfect Phariseeunder Monkish Holinesse", wherein is layd open, who they are that oppose thefundamentall principles of the doctrine of the gospel, and the Scripturepractises, which the authors of that book would cast upon those they callQuakers, but are found to be themselves, who appear to be no ministers of thegospel, but walke contrary to all that ever Christ sent forth in the Scripture,scorning them who live the life of the Scriptures, or are brought into theobedience of the same spirit. Published for no other end but to cleare the truthfrom the slanders of these men, who thereby goe about to deceive the simple, and

keep them off from obedience to the truth. By one whom the world calls, JamesNaylor. London um 1655; A true discoverie of faith, and a brief manifestation ofthe ground upon which we stand, to those who desire to know it. With adeclaration why we cannot repair the idolls temples, nor pay wages to a clerk.Also an answer to severall queries put forth by one John Reyner. London 1655;Nayler, James; Fox, George: To thee, Oliver Cromwell, into whose hands God hathcommitted the sword of justice, that under thee, all may be godly and quietlygoverned. London 1655; A discovery of the beast, got into the seat of the false


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prophet, who hath opened his mouth in blasphemy, to deny the Father, and theSon, and the Spirit, or ought in man above nature, to guide man out of hisnatural estate, that so he might establish his beastly kingdome. Or, an answerto a paper set out by T. Winterton, wherein he would prove something against theQuakers if he could, but hath gone so far as he hath proved himself an atheist,without God, or the sure foundation, yet in his busie corrupt carnal senseswould be a teacher, whereof all that loves the Lord are hereby warned, in loveto your soules. By a witnesse to the true light in spirit, called James Nayler.London 1655. London 16562; The boaster bared and his armour put off, without aconquest, by the quaking principle. In an answer to Enoch Howet's, called"Quaking Principles Dasht in Pieces". London 1655; The railer rebuked, in areply to a paper subscribed Ellis Bradshaw, who calls it "The Quaker's WhitestDevil Unvailed", but hath discovered a dark devil in himself, as in his paperappears, replied by him who is called James Nailer. London 1655; A fooleanswere'd according to his folly, or, Judas in joyning to the chiefe priests, tobetray the Lamb, hath hang'd himselfe, plainly seen in answer to George Emmot,of Durham, and his northern blast. Wherein is clearly discovered a design of theenvious generation of romish priests and unclean people, to render the truthodious under the name of popery, (...). London 1655; An answer to twenty-eightqueries sent out by Francis Harris to those people he calls Quakers, wherein his

spirit is tryed, to be contrary to that spirit that was in all the children oflight, by his own words and infallible proof, his slanders being removed, hisqueries are groundless, and so the truth cleared, in the sight of the least ofthe Lord's people. Written in the defence of the truth, and for the freeing theIsraelite out of the hand of the Aegyptian. London 1655; An answer to a bookcalled, "The Quaker's Catechism", put out by Richard Baxter, wherein theslanderer is searched, his questions answered, and his deceit discovered,whereby the simple have been deceived, and the popery proved in his own bosom,which he would cast upon the Quakers. Published for the sake of all who desireto come out of Babylon, to the foundation of the true prophets, and apostles,where Christ Jesus is the light and corner stone, where God is building ahabitation of righteousness and everlasting peace, where the children of lightdo rest. Also some queries for the discovering the false grounds of the literal

priest-hood of these days, in the last times of Antichrist. If you know thetruth, the truth shall make you free. London 1655. London 16562; Weaknes abovewickednes, and truth above subtilty, which is the Quaker's defence against theboaster and his deceitfull slanders. Clearly seen in an answer to a book called,"Quakers Quaking", devised by Jeremiah Ive's against the dispised contemptiblepeople trampled on by the world, and scorned by the scorners. In which thedeceits are turned into the deceivers bosome, and the truth cleared from theaccuser. In much plainnesse, that the simple may see and perceive, and come tobe gathered to the Lamb, from amongst the armies of the wicked, who have now setthemselves against the Lord, and sees it not. Also some queries to Jeremy Ive'stouching his false doctrine and deceits. London 1656; A vindication of truth, as

held forth in a book, entituled, "Love to the Lost", from the lies, slanders anddeceits of T. Higgenson, in a book, called, "A Testimony to the True Jesus" thenwhat the scriptures hold forth, or the saints witness. London 1656; Nayler,James; Simmonds, Martha; Stranger, Hannah; Tomlinson, William: O England thytime is come. God hath not taken thee until thou be ful, the fulness of thy timeis come (...). O.O. um 1656; An answer to some queries put out by one John


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Pendarves, in a book, called "Arrowes against Babylon (...)". For the peoplecalled Quakers to answer. London 1656; Wickedness weighed, in an answer to abook, called, "The Quakers Quaking Principle, Examined and Refuted". Set forthby Ellis Bradshaw, and dedicated, as he saith, to his highness the LordProtector of England, Scotland, and Ireland, with the Dominions thereof, muchboasted of by the author, but as little worth, as the boast is great (...). Hereis also, some marks, and maintenance of the true ministers set down. By a friendto the work of God, but an enemy to the devil's work, where it is found andpleaded for, called of the world James Naylor. London 1656; A publike discovery,of the open blindness of Babel's builders, and their confused language, who havebeen building without, till they deny faith, knowledge, and the gospel-lightwithin, the law of the new covenant and matter of the new creature. Plainly laidopen in an answer to a book intituled, "A Publike Discovery of a SecretDeceipt", subscribed John Deacon, in behalf of some who pretend a call to theministry. By an enemy to deceit, but a friend to the creation, called JamesNaylor. London 1656; The light of Christ, and the word of life, cleared from thedeceipts of the deceiver, and his litteral weapons turned upon his owne head.Also the man of sin found out, who is hiding himselfe in a heape of confusion,

pretending Antichrist is not yet come. Occasioned by laying open some deceiptsin a booke, titled, "The Deceived and Deceiving Quakers Discovered", subscribedMatthew Caffin and William Jeffery, brethren in iniquitie, who are joyned todeny God, Christ, the light, and spirit, in his saints, and calls it teachingChrists spirit apart from his body, and an evill spirit, to witnesse the spiritof Christ in the saints. Set forth that the simple may see the wiles the devillhath to keepe them from the word of life, the soules salvation. London 1656;Antichrist in man, Christ's enemy, who hath been pretending for Christ innotion, but now at his appearance stands up with all his power to deny hislight, and preach him unsufficient. Clearly discovered in an answer to a booktitled, "Antichrist in Man the Quakers Idol". Set forth by Joshua Miller,wherein he confesseth Antichrist to be in man, but denies the light of Christwithin to be sufficient to reveal him, and to witness Christ to be the only

means to salvation, he calls an error, if not damnable. With much more suchconfused stuffe, discovered for the sake of the simple who are led blind, withsuch blind guides, to their destruction, that such as will may beware and turnto the Lord, that with his Spirit of truth they may be guided into all truth,and out of this great deceit and enmity, wherein they are led and knows not. Bya lover of the seed of God, and one that seeks the peace of lost souls, calledJames Naylor. London 1656; A few words occasioned by a paper lately printed,stiled, "A Discourse Concerning the Quakers", together with a call tomagistrates, ministers, lawyers, and people to repentance. Wherein all men maysee, that the doctrine and life of those people whom the world scornefully callsQuakers, is the very doctrine and life of Christ. Written for the sake of thesimple minded ones, who are willing to follow Christ under the crosse, and to

deny all things to be his disciples. By a servant of the Lord, reproached by theworld, and carnall worshippers, under the name of a Quaker, whose name in theflesh is Iames Naylor. London 1656; Foot yet in the snare, though the beast hathhealed his wound, and now pretends liberty, but is fallen into the trap of thepriests, receiving their testimony to beare it up, who are in the pitthemselves, thereby giving them occasion to insult against the truth, as thebeast and the false prophet hath alwaies joyned against the Lamb. Discovered inan answer to John Toldervy, Matthew Pool, William Jenkin, John Tombs, John


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Goodwin, William Adderley, George Cockayn, Thomas Jacomb, and Thomas Brooks, whounder a pretence of love to the truth, have gone about to devour it, and coverit with reproach. Wherein their crooked wayes, (...) traced and laid open, andtheir spirit tryed to be the same which joyned Judas and the chief priests,(...) so those have joyned testimony to the truth, of a lying book, which bytheir own confession they never read over. With something of their falsetestimony is short laid open, lest simple minds should be led with a lye throughthe fame of the forgers. London 1656; Deceit brought to day-light, in an answerto Thomas Collier, what he hath declared in a book called, "A Dialogue between aMinister, and a Christian, but by his Fruits he is Tryed and Found to beneither". In which answer his lies are returned for the founder to prove, hiserrors laid open, read, and reproved, and he found to be the same in deeds whichhe accuses the Quakers to be in words. Published in short for the souls sake,that the simplicity may be preserved from the subtilty, lest any should believelies, and so be given up to delusion, and be damned. By a lover of truth,called, James Naylor. London 1656; Love to the lost, and a hand held forth tothe helpless, to lead out of the dark. Wherein is plainly held out diversparticular things as they are learned of Christ, and are most needful to beknown of all, who profess godliness. Set forth chiefly for the directing thesimple into the living way of truth, as it is in Jesus Christ, the righteous,

that therein they may come to the life and power of that which the world hath inwords, which being received, satisfies the weary soul, and makes the creaturewel-pleased with his maker. Wherein there is also some reproofs to the darkworld. By one that seeks the redemption of Sion's seed, and a lover of thecreation of God, who is called James Naylor. London 1656. London 16562. London16623. London 16654. London 16715; The Lamb's warre against the man of sinne,the end of it, the manner of it, and what he wars against, his weapons, hiscolours, and his kingdom. And how all may know whether they be in it, or no, andwhether the same Christ be in them, that is, was, and is to come, and theirfaithfulness or unfaithfulness to him. London 1657. London 16582; How sin isstrengthened, and how it is overcome. London 1657. London 16582. London 16603.

London 16644, London 16645, ND London 1724; A touchstone for the use of allprofessors, by which they may see how sin is being strengthened in them, and howit may be overcome. London 1657. London 18792; - Behold you rulers, and hearkenproud men and woman, who have let in the spirit of the world into your hearts,whereby you are lifted up in the earth, hear what truth saith. London 1658.London 16602; Rabshakeh's outrage reproved. Or, a whip for William Grigge ofBristoll, tanner, to scourge him, for his many notorious lies, blasphemies,reproaches, vain boastings, and other such like noysom matter, vomited outagainst the truth and its Friends, in a late fiery pamphlet, (published underhis name) entituled, "The Quaker Jesus". In which, he hath proclaimed his ownshame, and infamy, as in many other particulars, so more especially, by his most

abominable hypocrisie, in charging that as matter of crime upon the men of hisindignation, of which he himself is herein-after, proved to stand guilty by hisown practise. London 1658; A message from the spirit of truth unto the holyseed, who are chosen out of the world, and are lovers and followers of thelight. London 1658; A few words in answer to the resolves of some who are calledindependent teachers, whose gospel and ministry appears to depend upon tythes,or as full a maintenance secured to them by a carnal law, as appears from theirown mouths, in their judgements, and desires to the present rulers, delivered as


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followeth. London 1659; Glory to God almighty who ruleth in the heavens, and inwhose hands are all the kingdoms of the earth, who raiseth up and casteth downat his will, who hath wayes to confound the exaltation of man, and to chastisehis children, and to make man to know himself to be as grass before him, (...)London 1659; A psalm of thanksgiving to God for his mercies. O.O. 1659. London17232; Recantation, penned, and directed by himself, to all the people of theLord gathered and scattered. And may most fitly serve as antidote against theinfectious poyson of damnable heresies, although couched under the most speciousvails of pretended sanctity. London 1659; Having heard that some have wronged mywords which I spoke before the committee of parliament, concerning Jesus Christ,and concerning the Old and New Testament, some have printed words which I spokenot, also, some have printed a paper, and calls it James Naylor's recantation,unknown to me. To all of which things, I shall speak a few words, which maysatisfie such as loves the truth, and that he who is out of the truth mayproceed no further. London 1659; To all people of the Lord everywhere gatheredor scathered. London 1659; A door opened to the imprisoned seed in the world,and the way of freedom, by the spirit of truth, sent out into the world in loveto the sheep that have long been lost, which may serve any who simply seek thelife of what they profess, and may shew the feigned and false in heart, thecause why they are shut out of truth's power. Wherein the elect way is opened to

the blind, with encouragements to enter and walk therein. Also the fruits of thefree-born cleared from legal performances, and the children of bondage shewedthe nature of their own works. Christ Jesus known to be king in his temples,through the power of the Holy Ghost, and sword of the spirit lifted up againstthe man of sin in true judgement. London 1659. London 16602. ND London 1667;Several papers of confessions, prayer and praise in a book which begins thus "OhEngland, Thy Time is Come, God hath not Taken Thee until Thou be full", yea, thefullness of thy time is come, with speed prepare to meet the Lord in judgment,least thou be cut off. Woe unto thee if he turn from thee before thou berefined, remember, was not the jews cut off that thou might be grafted in?

Remember, and take heed. London 1659; What the possession of the living faithis, and the fruits thereof, and wherein it hath been found to differ from thedead faith of the world, in the learning and following of Christ in theregeneration. With an opening of light to all sorts of people that waits for thekingdom of God, and a candle lighted to give the sight of the good old way ofGod, from the wayes that now ensnares the simple. Written by James Naylor in thetime of his imprisonment, and now published by a Friend. London 1659. London16642. London 16763. London 18604; Give ear you gathered-churches, so called, inEngland and Ireland, and hear what truth saith of you concerning your dealingtowards God, for the day hath discovered you. And God is coming to enquire for

his own amongst you. London 1660; A letter written by James Naylor, to all thedearly beloved people of God, mercy and peace. London 1660; How the ground oftemptation is in the heart of the creature. London 1662; To those who were inauthority, whom the Lord is now judging, that may repent and find mercy fromGod. London 1660; Hubberthorne, Richard; Nayler, James: An account from thechildren of light (to them that askes) in several particulars, why we have beenkept from joyning to, or worshipping in those formes at law, and formes ofworships, that have been imposed upon us against our consciences, in these lateyears, for denying whereof, we have so deeply suffered with our lives, liberties


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and estates. Also what we owne as to those things and can be obedient to forconscience sake, according to truth and the practise of the church of Christ andthe Scriptures. London 1660; Nayler, James; Hubberthorne, Richard: A shortanswer to a book called, "The Fanatick History", published with the approbationof divers orthodox divines (so called) and dedicated to the King, by RichardBlome, against the Quakers. Which being examined and tried, is found to be apacket of old lies, many of which was seven years since presented to the littleparliament, and since to other parliaments and protectors, which by us wasanswered and confuted in the year 1653, many other lies and false reports isgathered up since by them, which herein is answered and disproved. And hereinalso is a short relation of the twelve changes of governments which have been inthis nation in those eight yeares, under all of which we have suffered and beenpersecuted for that truth, which we yet stand witnesses for, against all itsopposers. London 1660; Nayler, James; Whitehead, George: The true ministersliving of the gospel, distinguished from the false ministers living upon tythesand forced maintenance. With a word of reproof (preceding the distinction) tothe ministers of the nation, whose kingdom is already shaken and divided againstitself. London 1660; J. N.'s answer to the fanatick history as far as it relatesto himselfe. O.O. 1660; Milk for babes, and meat for strong men. A feast of fatthings, wine well refined on the lees. O come young men and maidens, old men and

babes, and drink abundantly of the streams that run from the fountain, that youmay feel a well-spring of living water in yourselves, springing up to eternallife, that as he lives (even Christ Jesus) from whence all the springs do come,so you may live also, and partake of his glory that is ascended at the righthand of the father, far above principalities and powers. Being the breathings ofthe spirit through his servant James Naylor, written by him in the time of theconfinement of his outward man in prison, but not published till now. London1661. London 16652. London 16683; The right way. London 1699; A collection ofsundry books, epistles and papers written by James Nayler. Some of which werenever before printed. With an impartial relation of the most remarkabletransactions relating to his life. London 1716. Cincinnati 18292; Barclay,

A(braham) R(awlinson): Letters, &c., of early Friends, illustrative of thehistory of the Society from nearly its origin to about the period of GeorgeFox's decease, with documents respecting its early discipline also epistels ofcounsel and exhortation &c. London 1841 (Barclay, John (Hrsg.): A Select Series,Biographical, Narrative, Epistolary, and Miscellaneous. Chiefly the productionsof early members of the Society of Friends. Intended to illustrate the spiritualcharacter of the gospel of Christ, VII); Letters, &c., of early Friends.Illustrative of the history of the Society, from nearly its origin, to about theperiod of George Fox's decease. With documents respecting its early discipline.Also epistles of counsel and exhortation, etc. In: Evans, William; Evans, Thomas

(Hrsg.): The Friend's Library. Comprising journals, doctrinal treaties, andother writings of members of the Religious Society of Friends. XI. Philadelphia1847, 322-449; Gervase Benson to George Fox and James Nayler. London, 29th of9bre 1653. In: The Friend. A Religious, Literary and Miscellaneous Journal,XXXVIII, 13, 1864, 100-101; How sin is strengthened, and how it is overcome.Published in 1657, 1658, 1665, 1716, 1724, 1829, and on several other occasionswithout date, and now reprinted for the benefit of this generation. London 1860;A touchstone for the use of all professors, by which they may see how sin is


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being strengthened in them, and how it may be overcome. First published in 1657,and now reprinted for the benefit of this generation. London 1879; Letter ofJames Naylor to George Fox, 1660 (?). In: Pennsylvania Magazine of History andBiography, XXVIII, 1904, 240; Library of the Religious Society of Friends,London (Hrsg.): Early Quaker writings. 1650-1750. London 1977. Microfilm, ser.2: 1. Spiritual wickedness in heavenly places. London 1655. 2. Sinne kept out ofthe kingdome. London 1653. 3. A copy of a letter to some friends in ThomasAldam, a brief discovery of a three-fold estate. London 1653. 4. Severalpetitions answered (with George Fox). London 1653. 5. The power and glory of theLord. London 1653. 6. A discovery of the first wisdom. London 1653. 7. Adiscovery of faith. London 1653. 8. A lamentation, by one of England's prophets(with George Fox). London 1653. 9. Saul's errand to Damascus (with George Foxand John Lawson). London 1653. 10. Several papers, some of them given forth byGeorge Fox, others by James Nayler. London 1653. 11. A few words occasioned.London 1654. 12. Several letters written to the saints. London 1654. 13. Truthcleared from scandals. London 1654. 14. Two epistles. London 1654. 15. A wordfrom the Lord unto all the faithless generation (with George Fox). London 1654.16. A word from the Lord to all the world (with George Fox). London 1654. 17.Churches gathered against Christ. London 1654. 18. A discovery of the man ofsin. London 1654. 19. An answer to the book called "The Perfect Pharisee" (withJohn Audland). London 1654. 20. To you that are called by the name of Baptists

(with Richard Farnsworth and George Fox). London 1654. 21. All vain janglers.London 1654. 22. A true discovery of faith. 1655. 23. To thee Oliver Cromwell(with George Fox). London 1655. 24. A salutation to the seed of God. London1655. 25. A dispute between James Nayler and the parish teachers. London 1655.26. Satan's design discovered. London 1655. 27. A second answer to Thomas Moore.London 1655. 28. An answer to a book called "The Quakers Catechism". London1655. 29. An answer to twenty eight queries. London 1655. 30. The boaster bared.London 1655. 31. A discovery of the beast. London 1655. 32. A foole answered.London 1655. 33. The royall law and convenant. London 1655. 34. The secretshooting of the wicket reproved. London 1655. 35. Something further in answer to

John Jacksons book. London 1655. 36. The railer rebuked. London 1655. 37. Loveto the lost. London 1656. 38. A vindication of truth. London 1656. 39. Foot yetin the snare. London 1656. 40. A publike discovery. London 1656. 41. Deceitbrought to daylight. London 1656. 42. Weakness above wickedness. London 1656.43. Wickedness weighed. London 1656. 44. The light of Christ. London 1656. 45.Antichrist in man, Christs enemy. London 1656. 46. An answer to some queries putout by one John Pendarves. London 1656 47. How sin is strengthened. London 1657.48. The Lambs warre. London 1656. 49. A message from the spirit of truth. London1658. 50. Behold you rulers. London 1658. 51. To all the people of the Lord.London 1659. 52. To all dearly beloved people of God. London 1659. 53. Having

heard that some have wronged my words. London 1659. 54. To the life of God inall. London 1659. 55. Glory to God almighty. London 1659. 56. What thepossession of the living faith is. London 1659. 57. A door opend to theimprisoned seed. London 1660. 58. A few words in answer. London 1659. 59. Giveear you gathered churches. 1660. 60. The copies of several letters which weredelivered to the King. London 1660. 61. To those who were in authority. London1660. 62. An account from the children of light (with Richard Hubberthorne).London 1660. 63. A short answer to a book called "The Fanatik History" (withRichard Hubberthorne). London 1660. 64. The true ministers living of the Gospel(with George Withehead). London 1660. 65. Milk for babes. London 1661. 66. How


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the ground of temptation is in the heart. London um 1660. 67. There is a spiritthat I feel. London um 1660. 68. Several papers of confessions prayer andpraise. London 1659; Works. Contents: [1] The power and the glory of the Lord,shining out of the north; [2] A discovery of the first wisdom from beneath, andthe second wisdom from above, [3] A few words occasioned by a paper latelyprinted styled a discourse concerning Quakers together with a call tomagistrates, ministers, lawyers and people to repentance. Wherein all men maysee that the doctrine and life of those people whom the world scornfully callsQuakers, is the very doctrine and life of Christ; [4] Sin kept out of thekingdom; [5] Spiritual wickedness in heavenly places; [6] James Nayler's answerto the Lancashire petition; [7] The condition and portion of the people ofEngland; [8] A lamentation over the ruins of this oppressed nation; [9] Canstthou prove in all Scripture (...); [10] Several queries to be answered by ThomasLedgard; [11] To all of the faithless generation; [12] To all of the worldsprofessors and people (...); [13] The baptism of Christ we own. Hrsg. von EmlynWarren. Oxford 1995-1996; Works. Supplements 1-4. Contents: [1] An impartialaccount of the most remarkable transactions relating to James Nayler; [2] Thepersecutions of James Nayler by the priests of Westmoreland; [3] His examinationfor blasphemy at Appleby; [4] Thomas Ledgard's attacks on Quakers: 1. Adiscourse concerning the Quakers, 2. Anti-quakerism. Hrsg. von Emlyn Warren.Oxford 1995-1996; Selections from the writings of James Nayler. Second edition.With additional excerpts and revised introduction. Hrsg. von Brian Drayton,

2001.Bibliographien: Bibliotheca Britannica. Or a general index to British andforeign literature. Hrsg. von Robert Watt. II, Edinburgh 1824, 696; - Smith,Joseph: A descriptive Catalogue of Friends' Books. Or books written by membersof the Society of Friends, commonly called Quakers, from their first rise to thepresent time, interspersed with critical remarks, and occasional biographicalnotices, and including all writings by authors before joining, and those afterhaving left the Society, whether adverse or not, as far as known. II. London1867, 216-234.Antinayleriana: Bradshaw, Ellis: The Quaker's Whitest Divell Unvailed, and TheirSheeps Cloathing Pulled off, that Their Woolvish inside may be Easily Discerned.

In answer to a letter subscribed Iames Naylor, a professed Quaker; - Jackson,John: Strength in Weakness, or, the Burning Bush not Consumed. Being an answer,formerly published under this title, to two letters written by James Naylor. Towhich is now added several other papers written since by the same hand, whereofone is intituled: The Secret Shooting of the Wicked Reproved. With a replythereunto, as also to the rest respectively. London 1655; - Deacon, John: AnExact History of the Life of James Naylor with His Parents, Birth, Education,Profession, Actions, and Blasphemies. Also how he came first to be a Quaker, andreceived his commission from heaven (as he saith) when he was in the field atplow. Taken from his own mouth. With the doctrines, tenets and practises of some

other of the same sect. London 1657; - Ives, Jeremiah: Innocency aboveImpudency. Or, the strength of righteousness exalted, above the Quakers weaknessand wickedness, in a reply to a lying pamphlet, call'd "Weakness aboveWickedness", published by J. Nayler, in answer to a book, entituled "The QuakersQuaking". By which his notorious lyes are made manifest, and the truth of thesaid book justified. London 1656; - Moore, Thomas: A Defence against the Poysonof Satans Designe, Cast out of his Mouth by James Nayler, in his PretendedAnswer to an Antidote against the Spreading Infections of the Spirit of


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Antichrist. London 1656; - Deacon, John: The Grand Impostor Examined. Or, thelife, tryal, and examination of James Nayler, the seduced and seducing Quakerwith the manner of his riding into Bristol. London 1656; - Anonym: The GrandDesign of the Fifth Monarchy-Men Discovered. Or the red lyon rouzed from hiscouch at White-Chappel and at Spittle-Fields, April the 9.1657. Whereunto isadded the examination and exploits of James Nayler, now prisoner in Bride-Well.London 1657, ( Anonym: A True Relation of the Life, Conversation, Examination,Confession, and Iust Deserved Sentence of James Naylor the Grand Quaker ofEngland. Who for his blasphemous and abominable opinions, and practices, waswhipt at a cart's-tail, from Westminster to the Royall-Exchange in London,December the eighteenth 1656, and thereto stand in the pillory, and to have theletter B set upon his forehead, and to be burnt through the toung with a hotiron, and to be kept on prison during life, without being allowed anysustenance, but what he shall earne with his owne labor. London 1657; - Deacon,John: De groote Bedrieger ondersocht ofte Leven, ondersoek en ondervraging vanJames Naylor. De verleyde en verleydende Quaker. Met de Wijse van sijnInrijdingh binnen Bristol. Na de Copye van Londen. St. Pauls Kerckhof 1657; -Anonym: Klachte der Quakers, over haren nieuwen Martelaer, James Nailor inEngelandt. O.O. 1657; - Farmer, Ralph: Sathan Inthron'd in his Chair ofPestilence. Or, quakerism in its exaltation. Being a true narrative and relationof the manner of James Nailer (that eminent Quaker's) entrance into the city ofBristoll the 24 day of October, 1656. With one man going bare-headed before him,

and two women, one on one side, another on the other side of his horse, holdingthe reines, and leading him. Singing, Hosannah, and Holy, Holy, Holy, Lord Godof Israel. Together with some blasphemous letters found about him, with theirexaminations thereupon, in this city, and other considerable passages, andobservations. Whereto is added a vindication of the magistrates and inhabitantsof this city, in reference to the nestling of these Quakers amongst us. With adeclaration of the occasion, rise and growth of them in this city. London 1657;- Bradshaw, Ellis: The Conviction of James Naylor, and His Black Spirit,Demonstrated from His own Confessions, Lyes, Evasions and Contradictions in theMaine Points of Doctrine by Him Held forth against the Truth. In answer to abook of his called: Wickednesse Weighed. The which was written in answer to alittle treatise called "The Quakers Quaking Principles Examined and Refuted".London 1656. London 16572; - The Quakers Quaking. Or the most just and deserved

punishment inflicted on the person of James Naylor for his most horridblasphemies. Together with the confession of his associates, who were TimothyWedlock, Thomas Symons, John Stranger, Hannah Stranger, Martha Symons, DorcasErbury. As also the reasons why the further punishment of the said James Naylorwas suspended on Saturday, Decemb. 20 and deferred by order of Parliament untillSaturday, Decemb. 27. He remains still a prisoner to Newgate, where many of hisassociates do daily resort to him. To which is added, the severall damnableopinions of the said Quakers. London 1657; - A Further Narrative of the Passagesof these Times in the Commonwealth of England. An act for renouncing anddisanulling the pretended title of Charles Stuart, and for the taking away ofthe Court of Wards and Liveries, the judgement of the House of Commons (...)

against James Naylor (...). With the triall of Miles Sundercombe (...). A day ofpublick thanksgiving for the (...) great success against the ships of the Kingof Spain (...). An exact relation of (...) the investiture (...) of the LordProtector June 26. London 1657; - Grigge, William: The Quakers' Jesus. Or, theunswadling of that child James Nailor, which a wicked toleration hath midwiv'dinto the world. Discovering the principles of the Quakers in general. In anarrative of the substance of his examination, and his disciples, as it wastaken from their own mouthes, in their answer before the magistrates of the city


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of Bristol, also, of his examination in the painted Chamber Westminster, and themanagement of it in Parliament, now published for the satisfaction of himsef andsome Christian friends. London 1658; - Lassenius, Johann: Historische undSchrifftmssige Errterung, der vor wenig Zeit in Engeland und Schottlandentstandenen neuen Secte der Quacker, darin so wol aus allerhand hiebevorausgegebenen Englischen Schrifften, als eigener Erfahrung und fleissigerNachforschung, nicht allein der Quacker-Ursprung, Fortgang und Leben, klar unddeutlich angezeiget, sondern auch ihre Lehre und Glauben, wie sie denselben sowol durch ihre gedruckte Schrifften als auch Mndliche Predigten darthun, samptihren Beweisthmern aus H. Schrifft genommen, iedermnniglich zum Abscheu einersolchen greulichen Lehre vor Augen gestellet wird. Zusampt kurtzer iedochdeutlicher Widerlegung aller deroselben Irrthmern. In XIV Capiteln abgefasset.Alles zur Ehre Gottes, und Erbauung der Christlichen Kirchen. Hamburg 1661; -Historia Fanaticorum, Oder eine vollkomne Relation und Wissenschaft von denAlten Anabaptisten und Newen Qvkern, so die Summe ist alles dessen, was vonihren mehrentheils blasphemisch opinionen, gefhrlichen Pracktiken, undgottlosen Attentaten, alles Civil Guvernement, beydes in der Kirchen, und ingemeinem Weltwesen zu subvertiren, kund worden, sampt ihren tollen nrrischenSpielen, lcherlichen Actionen und Gebehrden, genugsam einen nchternChristen-Menschen bestrtzt zu machen, welches den Tode gleichsamb und das faulestinckende Aa der fanatischen Lehre zeigen kan, publiciret in London Anno 1660mit der Approbation unterschiedener Englischen Theologen, nun aber dem Vaterland

Preussischer Nation und besonders vertiret und ins deutsche bersetzet vonBenedict Figken, Prediger an der Pfarrkirchen daselbsten, dem mit beygefget istzur Zugabe, was mit ezlichen Qukern hiesigen Ortes, in Dantzig vor kurtzer Zeitpassiret ist. Dantzig 1664; - Rhay, Theodore: Confusa confessio trementium seuquackerorum. Das ist: Der Quacker verwirte Glaubens-Bekntnu. Mit vorgesetzterKrtze, doch denckwrdiger historischer Relation, von dieser Zitter-GeisterNahmen, Ursprung, Lehr und Fortgang. Clln 1666; - Bolton, John: Judas HisTreachery still Continued and His Rage Doth more Increase, because his ThirtyPieces Sent to the Quakers would not be Received, but was Rejected and Returnedto Him again (...) and for the Love of Money, Robert Bacon is Joyned to Him.Being something in way of answer, or rather a opening of some material passagesin that reviling paper called by the publisher Mr. Robert Rich his second

letters. London 1670; - The Quaker Ballad. Or, an hymn of triumph and exultationfor their victories at the two late great disputes by them held with theBaptists, the first in Barbican on the 9th, the second in Wheeler-street on the16th of the eight month, 1674. To an excellent new tune called "The ZealousAtheist". London 1674.Lit. (Auswahl): Rich, Robert: Copies of some Few of the Papers Given into theHouse of Parliament in the Time of James Nayler's Tryal there, Which Began theFifth of December, 1656. To the speaker of the Parliament of England, these tobe read. London 1656. ND London 1657. - The publick Intelligencer, Communicatingthe Chief Occurrence and Proceedings within the Dominions of England, Scotland,and Ireland (...). From Monday, December 15. to Monday, December 22, 1656.

London 1656; - Rich, Robert; Fox, George; Tomlinson, William: A True Narrativeof the Examination, Tryall, and Sufferings of James Nayler in the Cities ofLondon and Westminster, and His Deportment under Them. With the copies of sundrypetitions and other papers, delivered by severall persons to the Lord Protector,the Parliament, and many particular members thereof, in his behalf. With diversremarkable passages (relating thereto) before his journey to Bristol, whither heis now gone towards the filling up the measure of his sufferings. London 1657; -


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C. C.: Le vritable portrait et l'histoire de Jacques Naylor, chef destrembleurs et pretendu Messie, avec son arrest de condamnation, prononc par leParlement d'Angleterre. Paris 1657; - Ames, William: Die Sache Christi undseines Volks, gerechtfertiget. Oder eine Antwort zu einem Stul. Stud. JohannesLasseni, welcher sich vermessen hat, eine lgenhafftige Historie von der newenSecte der Quaker (so genant) au zu geben. In welcher Antwort, sie zusammen mitihrer Lehre und Anfange, gerechtfertigt seyn, und lgenhafftige und rasendeBeschultigungen entkent, und verurtheilet. Hir ist auch eine Antwort beygefgetauf einige grobe Beschultigungen, mit welcher er die Quaker verwiesen hat in dervorgemelten Historie. Nebenst noch einer andern Antwort auff etlicheBeschultigungen gegen die gemelte Quaker, augegeben in einem Buch, genandt,Neuwe Schwarmgeister Brte, etc. Als erstlich mit dem bsen Auffruhe, durch diefnffte Monarchen Mnner zu London geschehen. Zum andern, mit dem Fall von JamesNaylor. Und zum dritten, mit der Eytelkeit und Unsinnigkeit von Johann Glixinendlich etwas ins particulir, auff einig b Vorgeben und falsche Beschultigungvon Johann Berckendal, Welches die Frchte seyn von seinen unreinen Geist, diedurch uns (zusampt seinen Frchten) verluchnet wird. Augegeben durch des HerrnDienstknecht, der die Gerechtigkeit lieb hat. O.O. 1662; - Rich, Robert: HiddenThings Brought to Light, or, the Discord of the Grand Quaekers among Themselves.Discovered in some letters, papers and passages written to and from George Fox,James Nayler, and John Perrott, wherein may be seen the cause and ground of

their differences, and falling out, and what manner of spirit, moved and actedeach of them. A war in heaven, Michael and his angels fought against the dragonand his angels, till there place was no more found in heaven. London 1678; - AnEpistle to the People Called Quakers. Emitted by Mr. Robert Rich, who arrived atLondon from the Barbadoes the ninth day of September, 1679, and departed thislife the sixteenth of November following. London 1680; - Memoirs of the Life,Ministry, Tryal and Sufferings of that very Eminent Person, James Nailer, theQuaker's Great Apostle. Who was try'd by the high court of Parliament forblasphemy, in the year 1656. With a faithful relation of his unparallell'dsentence, and the execution thereof upon his body, in the cities of London,Westminster and Bristol, viz. 1. Standing twice in the pillory. 2. Whipt, andreceived 310 lashes. 3. Bor'd through the tongue with a red hot iron. 4. Burn'd

to the skull with the letter B. 5. Made to ride backward, bare-ridged, thro'Bristol. 6. Six times whipt there. 7. And then committed to Bridewell, to hardlabour. Published by an impartial hand, to prevent the abuse in Dr. Kennet'shistory when published, and the gross imperfection and misrepresentations ofJames Nailer, in the late folio collection of trials. London 1719; - Naylor(Jacob) oder Nadler. In: Zedler, Johann Heinrich: Groes vollstndigesUniversal-Lexicon, Aller Wissenschafften und Knste, Welche bihero durchmenschlichen Verstand und Witz erfunden und verbessert worden, darinnen so wohldie Geographisch-Politische Beschreibung des Erd-Creyses, nach allen Monarchien,Kyserthmern, Knigreichen, Frstenthmern, Republiquen, freyen Herrschafften,Lndern, Stdten, See-Hfen, Vestungen, Schlssern, Flecken, Aemtern, Klstern,Gebrgen, Pssen, Wldern, Meeren, Seen, Inseln, Flssen, und Canlen, samt der

natrlichen Abhandlung von dem Reich der Nature, nach allen himmlischen,lufftigen, feurigen, wsserigen und irdischen Crperen, und allen hierinnenbefindlichen Gestirnen, Planeten, Thieren, Pflantzen, Metallen, Mineralien,Saltzen und Steinen ec. Als auch eine Ausfhrliche Historisch-GenealogischeNachricht von den Durchlauchten und berhmtesten Geschlechtern der Welt, demLeben und Thaten der Kayser, Knige, Churfrsten und Frsten, grosser Helden,Staats-Minister, Kriegs-Obersten zu Wasser und zu Lande, den vornehmstengeist-und weltlichen Ritter-Orden ec. Ingleichen von allenStaats-Kriegs-Rechts-Policey und Hauhaltungs-Geschfften des Adelichen undbrgerlichen Standes, der Kauffmannschafft, Handthierungen, Knste und Gewerbe,


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ihren Innungen, Znfften und Gebruchen, Schiffahrten, Jagden, Fischereyen,Berg-Wein-Acker-Bau und Viehzucht ec. Wie nicht weniger die vllige Vorstellungaller in den Kirchen-Geschichten berhmten Alt-Vter, Propheten, Apostel,Pbste, Cardinle, Bischffe, Prlaten und Gottes-Gelehrten, wie auch Concilien,Synoden, Orden, Wallfahrten, Verfolgungen der Kirchen, Mrtyrer, Heiligen,Sectirer und Ketzer aller Zeiten und Lnder, endlich auch ein vollkommenerInbegriff der allergelehrtesten Mnner, berhmter Universitten, Academien,Societten und der von ihnen gemachten Entdeckungen, ferner der Mythologie,Alterthmer, Mntz-Wissenschafft, Philosophie, Mathematic, Jurisprudentz undMedicin, wie auch aller freyen und mechanischen Knste, samt der Erklrung allerdarinn vorkommenden Kunst-Wrter u.s.f. enthalten ist. XXIII. Halle 1740,1363-1364; - Besse, Joseph: A Collection of the Sufferings of the People CalledQuakers, for the Testimony of a Good Conscience, from the Time of Their BeingFirst Distinguished by that Name in the Year 1650 to the Time of the Act,Commonly Called the Act of Toleration, Granted to Protestant Dissenters in theFirst Year of the Reign of King William the Third and Queen Mary, in the Year1689. Taken from original records and other authentick accounts. Bde.II. London1753; - James Naylor. In: A Biographical History of England, from Egbert theGreat to the Revolution. Consisting of characters disposed in different classes,and adapted to a methodical catalogue of engraved British heads. Intended as anessay towards reducing our biography to system, and a help to the knowledge ofportraits. Interspersed with variety of anecdotes, and memoirs of a great number

of persons, not to be found in any other biographical work. London 17752,149-150; - Gurney Bevan, Joseph Gurney: The Life of James Nayler. Wherein it isattempted to include more particulars respecting him, than are to be found inany one account extant, interspersed with reflections arising from the subject.London 1800; - Nayler, James. In: Aikin, John; Morgan, Thomas; Johnston,William: General Biography. Or, lives, critical and historical, of the mosteminent persons of all ages, countries, conditions, and professions, arrangedaccording to alphabetical order. VII. London 1808, 330-333; - Hughson, David:The Life of James Nayler, a Fanatic Enthusiast, Who Profanely and BlasphemouslyPersonated Jesus Christ, at London, Bristol, &c., &c. The examinations of himand his adherents, his punishment by order of parliament, after his riotousprocedure had engaged their attention for ten days, during the year 1656, and an

account of the retraction of his several errors, &c., &c. London 1814; - Life ofJames Nayler. In: Tuke, Henry: Biographical Notices of Members of the Society ofFriends. II. York 1815, 67-92; - Nayler (James). In: Chalmers, Alexander: TheGeneral Biographical Dictionary. Containing an historical and critical accountof the lives and writings of the most eminent persons in every nation,particulary the British and Irish, from the earliest accounts to the presenttime. XXIII, London 1815. ND New York 1969, 37-40; - Aikin, M.: Memoirs ofreligious imposters, from the seventh to the nineteenth century. To which isadded, an introductory essay, on the difference between the true spirit ofprophecy, and the wild effusions propagated too often to impose and embarras the

susceptive passions of the human mind. London 1823; - A memorial of JamesNayler, the Reproach and Glory of Quakerism. O.O. 1824; - Nayler (James). In:'Beckett, William: Universal Biography. Including scriptural, classical, andmythological memoirs, together with accounts of many eminent living characters.The whole newly compiled and composed from the most recent and authenticsources. III. London 1836, 210-211; - Whittier, John Greenleaf: James Nayler.In: United States Magazine and Democratic Review, XVIII, 1846, 193-199; - JamesNaylor. In: Backhouse, Edward; Backhouse, Thomas; Mounsey, Thomas: BiographicalMemoirs. Being a record of the Christian lives, experiences, and deaths ofmembers of the the Religious Society of Friends from its rise to 1653. London


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1854, 50-63; - Reasons given by Gough for the down fall of James Naylor. In: TheFriend. A Religious, Literary and Miscellaneous Journal, XXXI, 1857, 47; - JamesNayler. Born 1616 - died 1660. Aged forty-four years. In: Beck, W.; Wells, W.F.; Chalkley, H. G.: Biographical Catalogue, Being an Account of the Lives ofFriends and Others Whose Portraits Are in the London Friends' Institute. Alsodescriptive notices of Friends' schools and institutions of which the gallerycontains illustrations. London 1888, 459-465; - Gordon, Alexander: James Nayler.In: DNB, XIV, 1894/95. ND 1921/22, 130-133; - Dale, Bryan: James Nayler, the MadQuaker. In: Bradforf Antiquary, New Series, II, 1905, 164-189; - Jones, Rufus:James Nayler. In: Ders.: Little Book of Selections from the Children of theLight. London 1909, 46-49; - Documents Relating to James Nayler. In: The Journalof the Friends' Historical Society, X, 1913, 18-24; - Bridewell Hospital andJames Nayler. In: The Journal of the Friends' Historical Society, XXIII, 1926,25-31; - Brailsford, Mabel Richmond: A Quaker from Cromwell's Army. JamesNayler. New York 1927; - Brockbank, Elizabeth: Letter from Richard HubberthorneConcerning George Fox and James Nayler. In: The Journal of the Friends'Historical Society, XXVI, 1929, 11-15; - Fogelklou, Emilia: Kvkaren JamesNayer, en sllsam gestalt I religionens historia. Stockholm um 1929; -Fogelklou, Emilia: James Nayler. The rebel saint 1618-1660. An attempt to

reconstruct the chequered life history of a singular personality from the age ofthe Commonwealth. London 1931; - Matthews, Ronald: English Messiahs. Studies of6 English religious pretenders 1656-1927. London 1936; - Popplewell, Olive: TheLonely Road. A play in three acts based on the life of James Nayler, aseventeenth century Quaker. Malvern Wells 1941; - Boulding, Kenneth: There Is aSpirit. The Nayler sonnets. Madison 1945; - Fogelklou, Emilia: Die Stellung vonJames Naylor und William Penn zur Bibel. In: Der Quker. Monatsschrift derdeutschen Freunde, XXIII, 11, 1949, 173-175; - Nuttall, Geoffrey Fillingham:James Nayler. A fresh approach. London 1954 (The Journal of the Friends'Historical Society, XXVI); - Trevor-Roper, Hugh Redwald: The Quakers. In:Trevor-Roper, Hugh Redwald: Historical Essays. London 1957, 221-226; -Greenwood, Omerod: James Nayler's "Last Words". In: The Journal of the Friends'

Historical Society, XLVIII, 1958, 199-203; - Jerome, Judson: Candle in theStraw. O.O. 1964; - Wilson, T. A.; Merli, F. J.: Naylor's Case and the Dilemmaof the Protectorate. In: University of Birmingham Historical Journal, X,1965/66, 44-59; Fogelklou Norlind, Emilia: The Atonement of George Fox. Lebanon1969 (Pendle Hill Pamphlet, CLXVI); - Frorer, Mary Longenecker: From MediateFaith to Immediate Grace in the Spiritual Testimonies of Two Puritans and twoQuakers. MA Swarthmore 1969; - Schimpf, Georg Wolfgang: Wer ist KennethBoulding? Gleichzeitig ein Kommentar zu einem Gedicht. In: Der Quker.Monatsschrift der deutschen Freunde, XLV, 8, 1971, 186-187; - Bittle, William:James Nayler. A study in 17th century quakerism. Diss. Kent (Ohio) 1975; - Day,Rosemary: Immanuel Bourne. A defence of the ministerial order. In: Journal ofEcclestical History, XXVII, 1976, 101-114; - Marcus, Annette: "There is aSpirit". A play of historical fiction about the early Quaker, James Nayler, his

life and his searchings. Tempe 1979; - Hering, Elisabeth: Vermchtnis JamesNaylers. In: Der Quker. Monatsschrift der deutschen Freunde, LI, 11, 1977,214-215; - Levy, Leonard Williams: Treason against God. A history of the offenseof blasphemy. New York um 1981; - Breward, Ian: Nayler, James (c.1618-1660). In:Greaves, Richard; Zaller, Robert (Hrsg.): Biographical Dictionary of BritishRadicals in the Seventeenth Century. II. Hassocks 1983, 257-258; - Bittle,William: The Trial of James Nayler and Religious Toleration in England. A newinterpretation. In: Quaker History, LXXIII, 1984, 29-33; - Nuttall, Geoffrey


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Fillingham: The Last of James Nayler, Robert Rich and the Church of the FirstBorn. In: Friends' Quarterly, LX, 1985, 527-534; - Worden, Blair: Toleration andCromwellian Protectorate. In: Blackwell, Basil (Hrsg.): Persecution andToleration. Oxford 1984, 199-233; - Hill, Christopher: The Experience of Defeat.Milton and some contemporaries. New York 1984; - Bittle, William: James Nayler.1618-1660. The Quaker indicted by Parliament. York 1986; - Blunden, Andrew:James Naylor. In: Der Quker. Monatsschrift der deutschen Freunde, LXIII, 4,1989, 70-74; - Trevett, Christine: The Women around James Nayler, Quaker. Amatter of emphasis. In: Religion (London), XX, 1990, 249-273; -Feola-Castelucci, Maryann: "Warringe with ye worlde". Fox's relationship withNayler. In: Quaker History, LXXXI, 1992, 63-72; - Nuttall, Geoffrey Fillingham:The Letters of James Nayler. In: Birkel, Michael (Hrsg.): Lamb's War. Quakeressays to honor Hugh Barbour. Richmond 1992, 38-75; - Nimmo, Dorothy: ATestimony to the Grace of God in the Life of James Nayler 1618-1660. York um1993; - Massey, Vera: Singular Friend. A twentieth century view of James Nayler.London, um 1995; - Moore, Rosemary: Leaders of the Primitive Quaker Movement.In: Quaker History, LXXXV, 1996, 29-44; - Damrosch, Leopold: The Sorrows of theQuaker Jesus. James Nayler and the Puritan crackdown on the free spirit.Cambridge 1996; - Happ, Jrgen: Das innere Licht und die Beziehung zwischenJames Nayler and George Fox. In: Der Quker. Monatsschrift der deutschenFreunde, LXXI, 1, 1997, 13-20; - Villani, Stefano: Un masaniello quacchero:

James Nayler. In: Revista di storia e letteratura religiosa, XXXIII, 1997,67-91; - Knarr, Gray Michael: Watchmen of England. Early Quaker theology andsocial protest. Diss. Kingston 1998; - Massey, Vera: The Clouded Quaker Star.James Nayler, 1618-1660. York 1999; - Moore, Rosemary: The Light in TheirConsciences. Early Quakers in Britain, 1646-1666. Diss. University Park 2000; -Neelon, David: James Nayler in the English Civil Wars. In: Quaker Studies, VI,1, 2001, 9-36; - Spencer, Carol: James Nayler: Antinomian or Perfectionist? In:Quaker Studies, VI, 1, 2001, 106-117.Claus BernetLetzte nderung: 26.05.2002