TO be tedious or prolix in Observation of the Wayes and Methods the Anabaptists have trod­den in or observed to bring out their pretended Prodigy, might be as Erksom to the Reader, as 'twould be In­convenient to pretermit, and not at all to take notice of them; therefore in short,

THis Story of theirs was near as hot about six years last past, but then upon enquiry made of their Master Ralph James, the pretended Preacher of the Gospel, and Richard Anderson, one of his People, it was found a feigned Imagination, and ever since has seem­ed to be buryed in Ashes, until February last, as their Nar­rative gives account: B. Morley, a Visiter of their Churches, brought the old Story as new News to Town, ushering it in as a PASSAGE OF PROVIDENCE SINCE HIS LAST BEING IN LONDON; as having it from R. J's own mouth, whom he terms, as a Credit to his Story, an Elder of his Church.

Thereupon John Green, Feb. 12. 1671. upon his Bre­threns pressure writes to R. J. acquaints him, That this new vampt Story is affirmed to be a forged Lye of the Indepen­dant [Page 2]and Baptist People, which he will not believe, but rather a Land-Mark of Providence to advise a deluded People.

This Letter was not a Corrisive sufficient to produce a true Relation; but Ralph James thereupon promised him one so soon as he could re-collect or inform himself.

Therefore this zealous London Brother, J. G. finding the fact kept not pace with his Envious Desires, dispatched a second Epistle on the 16th of March, 1672. with strong Arguments, how much of Concernment this piece of Juggle would add to their Cause, viz. A Dicision of the great Controversie, Strength to the Weak Hands and Feeble Knees of his poor people; the eminent Finger of Heaven; an eminent Handy-work to strengthen their hands, &c. and concludes with a desire of the Reason, Why this great Handy-work of God had been so long concealed from publication? with an Admiration, That it hath not been more talked of, and openly spread in every Place, to the Honour of God, and deterring of poor ignorant People!

Thus this Hypocritical Generation Boy up one another in their fictitious Imaginations, attributing to each other, and to their refuge of Lyes, Epithites exceeding the very Ex­pressions of God's holy Prophets to any one Miraculous Handy-Work of the Lord, in any Age or Generation past.

It appears, that the 17th of the Moneth following, he returns Answer, That he had published the Narrative at that present; but saith not a word when that present was, but proceeds to tell us, ‘That a slavish Fear possessed him, which prevented his sooner publication thereof.’

Answ. And certainly Fear shall surprize the Hypocrite, and Shame shall be over the Head of the Transgressor.

He proceeds, ‘Thinking that my Friends and others, [Page 3]that had seen it, would have thought that I had gloryed in it.’

Answ. A Guilty Conscience stood not in need of an Accuser; and hadst thou kept to the Reproofs thereof, to this day hadst thou been silent; and certainly it might have gained the more credit in the World, had it come from some of the preten­ded Credible Persons, Eye and Ear Witnesses of the Fact, as in the Front of the Libil its avered there were, although not any such thing appears in their whole Treatise; but the the first and last Witness declare, they had this Rela­tion from Ralph James his own mouth; and the other pretend not to be Eye or Ear Witnesses unto that Discourse with R. James, or the Affliction of R. A's. Family: There­fore R. James, to let the World know this fignal Mark of his being a true Prophet, he's forc'd to give out the Narrative himself, and to be a Lying Herald of his own Vain-glory, in which he doth not a little boast himself. In short,

He avers, That one Richard Anderson a Quaker, dis­puting with him, whether the Spirit was to try Scripture, or the Scripture the Spirit; that R. A. averring the first, and he the said R. J. being of the contrary Opinion; that R. A. should say, That he had authority to pronounce him, that is R. J. a Leper; and that within a short time after, the Lord was pleased to smite one of R. A 's Children ( as R. A. said) spotted all over; himself, his Wife and his other Children with a restless Pain in their Bodies; so that he was forced to come again, and con­fess he was deceived; and that R. Anderson should after­wards come to the Anabaptist publick Meeting, where the Congregation prayed for him, his Wife and Children, and that thereupon they were all restored to Health, which afterwards R. A. keeping to their Meetings confessed: This briefly is the substance of his Relation, the Particulars [Page 4]whereof shall be tryed by the Circumstances of their own Relation, and other pregnant Proofs.

1. That R. A. of Panton was a Quaker, as is deceit­fully insinuated.

2. That his Child was Leprous, and He, and his Wife and Family afflicted with Pain; both are denyed.

To answer the first, viz. that he was a Quaker, observe his Relation, pag. 8.

1. Wherein R. James acknowledges, he came to the Baptists Meeting to hear the Gospel preached.

2. He affirms, that he was there convinced, and did believe, that Baptism in Water was an Ordinance of God, and that both Men and Women ought to be Baptized (that is, Dipt) in Water; whereby it appears, that he was at first of the Anabaptists Faith, vide pag. 8. of the Narrative.

3. But how came he to be a Quaker? see the Narrative; after he had made his Confession of Faith, he went away, and before their next Meeting he met with the People cal­led Quakers, who told him, He must not look to their out­ward Ordinances; and thereupon he much contended against the Baptism, (that is Dipping) of Water; What, there­fore a Quaker?

4. Appears it that ever more then once he went to the Quakers? Ralph James, the Relator, was present with him; so he might have been so ingenious to declare that part of Truth, and not put us to the trouble of search.

5. Yet in his Letter before the Narrative he affirms, that R. A. never went to the Quakers more, but continu­ed at the Anabaptists Meetings till a Warrant came to break them up, then he went away; so that it doth not appear [Page 5]but he better deserves the Name of an Anabaptist, then a Quaker, by thus much of his own shewing.

6. But where did he meet with the Quakers? or how long was he with them were worthy of our Knowledge: Answer,

A Relation subscribed by the said R. A. bearing date the 20th of the 1st Moneth, called March, 1671. attested by one Katherine Hall, an Inhabitant in Panton; and also, Lawrence Marshal and Thomas Richardson, Persons very well known in that Country, gives us this Account, viz.

Richard Anderson saith, ‘That he never was at a Qua­kers Meeting, save only he being at Lincoln at an Assize-time about Eight or Nine Years ago, he heard one speak­ing about a Quarter of an Hour, and seeing Ralph James come by called him to hear also; the Person that spoke was within the Grate, a Prisoner; and that he never had any further acquaintance or knowledge of them or their Principles, save only he once had a Book, that spoke of the Suffering of the People called Quakers in New-England.’

So that it appears, that his hearing a Quaker a Quarter of an Hour through a Grate (in company of his Elder) and declaring his dislike to their Water-dipping, is the ground R. J. and his Brethren have to call him Quaker. And ad­mit he did discourse for the Light of Christ within, when it gave some sight of the Baptists Darkness, his Instabi­lity and Uncertainty; as it proves him no Quaker, so its no Proof against the Principle of Life within, nor at all doth it invalidate its Authority, as Guide and Rule both of Mind and Actions of such who faithfully obey it. Not a word in their Narrative that he made his Confession of Faith to or amongst the Quakers, as he had done to the Anabaptists; why then is he called a Quaker? for afterwards he never [Page 6]had further Acquaintance with them: Surely any rational man will Laugh at this their Folly.

2. But to the second Averment of the Anabaptist, that R. A's. Child was Leprous, and Himself, Wife and Chil­dren afflicted with Pain: How's that proved? the Front of their Pamphlet boasts of credible Persons Eye and Ear Witnesses, which we expect.

1. View the Narrative it self (says R. J.) one of his Children (as he said) spotted all over: Where's the Eye and Ear Witness? What, such a Hand and Token of God and not to see it? An Elder of a Church, and not to visit a di­stressed Family? Uncharitableness beyond measure! Was there one of his Neighbours, Kindred or Acquaintance that saw this? No, Do any other of the Testators say, they saw it? No, not a word of that; for had they averred such a thing, the contrary had been with much ease prov'd against them, by the whole Neighbourhood where he liv'd; but they all say, R. A. said so; and it proving false, these pieces of Deceit, with as great Facility as Confidence, charge the poor Man with Lying to them, if it were not so; and thus remains the Controversie at this day. But further,

2. Can any man believe that such a Judgment, and such a Mercy should attend a Family, and the Remembrance there­of should not engage him, that had received so great a share thereof, to proclaim it first; but here appears the very con­trary under his own hand.

3. Read the holy Scriptures of Truth; did Christ him­self, or the Lepers, Halt and Blind spread abroad the Miracu­lous Works wrought upon them? Did he ever go back to such as were healed, and entreat them to speak, that his Father might be Honoured, as Ralph James declares he did in his Let­ter of the 16th of February, 1671. pretending he had no other End, but that God might be Honoured. O horrid Hy­pocrisie [Page 7]and Deceit! It is impossible that such an Imposier should six a Credulity in any man, having his Wits, of the verity of such a Romance? surely no.

4. Supposing this man told his Elder, that he should be­come as Miriam, according to those frequent Confessions which this Preacher makes (for himself and Brethren) to his God, or that he should be full of Spots and Sores from the Crown of the Head to the Sole of the Foot; what then? must it needs be meant outward visible Diseases? does the Prea­cher mean such when he confesses to God, That there is no part which is not infected? nothing less: whether he said so or not to the Preaching Anabaptist, is not material for us to answer; for that proves him no Quaker in Principle or Pra­ctice, although dissatisfied with the Anabaptists Railing. Probably that poor man frequenting their Meeting, hear­ing his Preacher intollerably inveigh against the absent Quakers, manifested his Discontent to such Discourse; and in the heat of his affection might afterwards speak to the Preacher, as the Preacher usually doth in his Confessi­ons to his God, that he should be as Miriam, and for any thing appears he may be so to this day.

5. But where is the evident Token of God's Displea­sure, and the Justification of this Hypocritical Elder before the poor Publican, and the Eye-Witnesses of these visi­ble noisom Distempers they boast of? Not one Neighbour a Witness to this pretended Prodigy, but say, He said so; a poor Proof to charge a single Person, and much more in­considerable to charge a Body of People.

6. But since (he said so) is all his Charge, hear also what he has subscrib [...]d, then take the natural consequence of its truth or falshood, who affirms, That he was clear and his Family from any such Distemper as bodily Lepro [...]e, but that he was [Page 8]tossed in mind by their windy doctrines he owns, subscribed the 20th 1st Mon. 1670.

7. As a further Testimony, Katherine Hall, that for ma­ny years has habited by him in Panton affirms, she never knew nor heard any thing of such Infection or Distemper amongst them, witness her subscription 20th 1st Mon. 1671.

How much Truth there is now in their pretended true Relation, let the impartial Reader judge. But to do these Imposters Justice; let's examine their Witnesses, else they'le pretend they had no fair tryal; we might object against them as Parties, and so set them aside; but let's give them liberty, their Evidence I question not will appear as deceitful and confused as their testing Preacher, and cen­ter in one and the same pitch of Falsity and Folly.

1. Peter Stacy, an Independant, was at Rason Fair the 14th of September, but what year he omits, for fear the distance of time appearing might invalid his Testimony, but yet avers that then R. A. owned the truth of the Relation which was made but the 27th of April last, to which he subscribes the 24th of February 1671. which was above two Moneths before the birth of the Narrative; this deserv'd an Errata to help it, or a Post to help him.

2. John Laming, the 18th of April, asserts, that the Pa­per of the 27th of April, 1672. was truth; he might have said, that it would be true (and as J. Anderson told him) for he pretends not to be Eye or Ear-Witness to any thing, but the poor Man blessing his Child.

3. Tho. Baldeck, he's one of the pretended Sacrifizers for the Leper, and attest, that they desired the Churches Pray­ers for the Recovery of the great Judgment, but not a word of any Answer they had. What's this to the purpose?

4. Thomas James affirms, that Febr. 29. 167 [...]. Anderson [Page 9]the Quaker did confess the truth of what's asserted against him, and that he confessed, that his Wife was never at such a Meeting before; which may very well be, and most pro­bably she never was at any such since, by any thing they pretend, or has been heard.

5. But last of all, to close with an infallible Eye and Ear-Witness, subscribes John Green, and he affirms, that Ralph James has been an Elder of a Congregation many years, and that he had the Relation some months ago from his own mouth; truly this shall be granted to J. G. but why then in his very last Letter to his Elder R. J. should he desire a Reason, why this great Handy-work of God hath been so long conceal'd from publication, when he himself knew of it some months before? as also Ben. Morley, as J. G. affirms: whether J. G. be not as much Fool as Knave, by his own Handy-work, let his Brethren judge. And now let the World judge, whether they have made a better Relation then a mixture of Malice Lyes and Folly, which needs not greater Proof then its own confus'd Fragments together to evidence it.

And its worthy remarking, 1. The horrid Deceit of this hypocritical Fraternity, that in all they write there's no ac­count of the year this miracle was wrought in, so would have it presumed as of Yesterday, the more to take with & amuse the Ignorant, although the Story is of 8 or 9 years standing.

2. To proclaim themselves zealous to undeceive the de­luded Quakers, and yet keep such a Land-mark of God's Pro­vidence, as they tearm it, from publique view 8 or 9 years; where is their Charity? shall not those that cover undergo the Curse of him that romoves his Neighbours Land-mark? let them expound the Law.

3. And now whether their Relation be true, or a false for­ged Lye of the confederated Independants and Anabaptists, let the Unprejudiced and Ingenuous judge.

And why, O ye Anabaptists and Independants, should the Kings Lenity to you, and your Cruelty to us still be Contempo­raries? What, shall there not be the least Relax of penal Laws against Dissenters, but you must still be Incendiaries against us? We do remember what use your Brethren Inde­pendants in New-England, made of their Power in the years 58, & 59. being the only Pharasaical Sects, who have most eminently Embrewed their Hands in our Innocent Blood; witness those our Friends your Brethren Hang'd to Death upon Trees, besides the great number you Banished, cut off their Ears, Branded with Irons, and Inhumanly Whipt, and Confiscated their Goods, and kept in Irons; besides many Instances of Cruelty in Cromwell's time in this our native Country, to their and your utter Infamy amongst the Ten­der-hearted of what Nation, Kindred and Tongue soever.

Be it known to all, we have not desire and delight to appear in this wise to vindicate our selves, but for the sake of that Truth, and the Servants of it, which the Folly and Envy of the Foolish and Heady amongst them would by such Pamphlets vilifie and reproach; therefore do we clear the more Ingenuous and Ʋnprejudiced amongst them, believing they desire not this occasion of Contest, but have disowned and condemned those Envious and Rash spirits, who have been the Forgers and Fomenters of their piece of Forgery; some of them intimating, as is most probable, That the Interest of their Bro­ther Smith, for whom the Pamphlet was Printed, was the chief Mid­wife for handing out this Ʋntimely Birth. This briefly was dispat­ched to the Press, whose brevity may be supplyed by the next, in case the Forger will adventure upon a Reply.