has been inserted in Churchill's Voyages; the second was suppressed by the inquisition, but has been so often quoted by the Jesuits, that it is thought the inquisitors gave away a few copies before they destroyed the impression; the third never was published. Navaretta is said also to have written some religious tracts in the Chinese language.'

NAYLER (JAMES), a remarkable person of the society called Quakers, was born at Ardsley, near Wakefield, in Yorkshire, about 1616. His father was a husbandman, who had some estate of his own, and gave to his son such an education as enabled him to express himself with facility in his native tongue. James married and settled in Wakefield parish about 1638; and, in 1641, became a private soldier in the parliament army, in which he was afterwards made a quarter-master under major-general Lambert, but quitted it, on account of sickness, in 1649. Being convinced of the doctrines of the people called Quakers, by the means of George Fox, in 1651, the next year he be-lieved himself divinely required to quit his relations and go into the West, not knowing what he was to do there; but when he came there he had it given him what to declare; and thus he continued, not knowing one day what he was to do the next; but relying on that divine aid which he believed himself to receive.

He was a man of excellent natural parts, and acquitted himself so well, both in word and writing, that many joined the society through his ministry. He came to London towards the beginning of 1655, in which city a meeting of Quakers had been established by the ministry of Edward Burrough and Francis Howgill, two eminent Quakers from Westmorland. Here Nayler preached with so much applause, that the distinction which he acquired occasioned his fall; for, some inconsiderate women setting him up in their esteem above Howgill and Burrough, went so far as to disturb them in their public preaching. These men giving to the women a deserved reproof, two of them complained of it to Nayler, who, although at the first he was backward to pass censure on his brethren, yet, at length, suffering himself to be wrought upon by the reiterated and passionate complaints of one Martha Simmons (the chief engine of the mischief), he became estranged from them, and gave ear to the flatteries of his unadvised adherents.

1 Moreri.-Echard script. ord. Fratrum Prædic, vol. II.

In 1656, he suffered imprisonment at Exeter; and about this time several deluded persons addressed him by letter in terms of great extravagance. He was called "the everlasting Son of Righteousness, Prince of Peace, the only begotten Son of God, the Fairest of Ten Thousand;" and during his confinement in Exeter gaol some women knelt before him and kissed his feet. About this time George Fox returning out' of the West, where he had himself suffered a rigorous imprisonment, called on James Nayler in the prison at Exeter, and gave him some reproof for his defection and extravagance. This Nayler slighted, but nevertheless would have saluted Fox with a kiss; but George rejected his salutation, alleging that "he had turned against the power of God."

Soon after his release from Exeter, we find him entering Bristol, accompanied by his wild adherents. One of them, a man, went before him bare-headed; a woman led his horse, and three others spread their scarves and handkerchiefs before him; while the company sang "holy, holy, holy, is the Lord God of Hosts, hosanna in the highest, holy, holy, holy, is the Lord God of Israel." For this Nayler and his attendants were examined by the magistrates, and he was sent to London soon after to be examined by the parliament. After referring the matter to a committee, the House resolved "that James Nayler is guilty of horrid blasphemy, and that he is a grand impostor and seducer of the people." Nine days after this, the business having been daily brought forward, the parliament gave the following sentence: "That James Nayler be set on the pillory, with his head in the pillory, in the Palace-yard, Westminster, during the space of two hours, on Thursday next, and be whipped by the hangman through the streets from Westminster to the Old Exchange, London; and then likewise be set on the pillory, with his head in the pillory, for the space of two hours, between the hours of eleven and one on Saturday next, in each place wearing a paper containing an inscription of his crimes; and that at the Old Exchange his tongue be bored through with a hot iron; and that he be there also stigmatized in the forehead with the letter B; and that he be afterwards sent to Bristol, and be conveyed into and through the said city on horseback, with his face backward; and there also publicly whipped the next market-day after he comes thither; and that thence he be committed to prison in Bridewell, Lon

don, and there restrained from the society of all people; and there to labour hard till he shall be released by parliament; and during that time be debarred the use of pen, ink, and paper, and shall have no relief but what he earns by his daily labour."

There are a few things observable in the treatment of this case. One is, that Nayler was declared to be guilty of horrid blasphemy, when it does not appear that he himself uttered any words in that transaction for which he was apprehended. Another is, the great severity of the sentence, viz. excessive whipping, two pilloryings of two hours each, boring the tongue with an hot iron, and branding the forehead; at Bristol a second whipping; and, finally, a solitary confinement with hard labour, sine die. But a third thing to be observed is, that the active persons in the business, the ranting women, received no share of the punishment, except some confinement. From these circumstances it would seem that the object of the parliament was to bring the Quakers into discredit, by letting the weight of their censure fall on Nayler, who had been so eminent among them; although letters found on him at Bristol from some of them, shewed that they disclaimed fellowship with his disorderly proceedings.

The 20th of December Nayler suffered a part of his sentence, standing two hours in the pillory and receiving at a cart's tail 310 stripes. He was so much reduced by this severity that the execution of the remainder was respited till the 27th, when he was again pilloried, bored, and stigmatized after which he was sent to Bristol, and whipped from the middle of Thomas-street to the middle of Broadstreet, and then sent to his prison in Bridewell.

Notwithstanding the prohibition of implements of writing, Nayler found means to procure them in his confinement, and wrote many things condemning his past conduct. The following, addressed to his friends, the Quakers, is an extract of one of them: "Dear brethren, my heart is broken this day for the offence that 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 farther 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 after he was set at liberty he went to Bristol, where, in a public meeting, he made confession of his offence and fall, so as to draw tears from most of those who were present: and, restoration to bumility of mind and soundness of judgment being apparent in him, he was restored to the esteem and fellowship of his friends. He quitted London finally in 1660, intending to return to his wife and children at Wakefield; but was found by a countryman one evening in a field near Holm and King's Rippon, in Huntingdonshire, having been (as was said) robbed, and left bound. He was taken to Holm, and his cloaths shifted, on which he said, "You have refreshed my body; the Lord refresh your souls:" not long after which he died in peace, and his remains were interred inn King's Rippon, in a burying-ground belonging to Thomas Parnel, a physician there. About two hours before his close, he spoke these words: "There is a spirit which I feel, that delights to do no evil, nor to revenge any wrong, but 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 exaltation 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's 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 this resurrection, and eternal holy life." Nayler's writings were collected into an octavo volume, printed in 1716, which may still occasionally be found.'

NAZIANZEN. See GREGORY.

1 Biog. Brit.-Sewell's Hist. of the Quakers.

NEAL (DANIEL), an eminent dissenting divine, and the historian of the Puritans, was born in London, Dec. 14, 1678, and educated at Merchant-Taylors' school, of which he was head scholar in 1697. He appears to have then declined proceeding to St. John's, Oxford, and determined to enter as a student in a dissenting academy, under the direction of the rev. Thomas Rowe. Three years after he removed, for the farther prosecution of his studies, to Holland, where he heard the lectures of Grævius and Burman, during two years, and afterwards passed a year at Leyden. Soon after his return to London, in 1703, he began to officiate as a preacher, and in 1706 succeeded Dr. Singleton as minister to a congregation at Loriners' Hall. Of this congregation, which, for want of room, removed afterwards to a more commodious meeting in Jewin. street, he remained pastor for thirty-six years, and was esteemed one of the most useful, laborious, and learned divines of his communion.

Although assiduous and indefatigable in the discharge of the duties attached to the ministerial office, he found leisure for writing those works which gained him much fame among the dissenters during his lifetime, and have rendered his a name of importance in our own days. His first production, which appeared in 1720, was bis ، History of New England; being an impartial account of the civil and ecclesiastical affairs of the country, with a new map, &c." 2 vols. 8vo. This met with a very favourable reception in America, and procured him the degree of M. A. from one of the American universities, and although perhaps less interesting in this country, contains many curious particulars of the establishment of that colony, with biographical memoirs of the principal persons in church and state.

In 1722 he published a pamphlet, entitled "A Letter to the Rev. Dr. Francis Hare, dean of Worcester, occasioned by his reflections on the Dissenters, in his late visitation Sermon and Postscript," 8vo. In the same year he published a tract which excited considerable attention from the novelty and importance of its subject, "A Narrative of the method and success of inoculating the Small-pox, in New-England, by Mr. Benjamin Colman; with a reply to the objections made against it from principles of conscience, in a letter from a minister at Boston. To which is now prefixed, an historical introduction.” This procured him an interview with their royal highnesses the