The Anabaptists LYING WONDER, etc. Returned upon Themselves  
TO be tedious or prolix in Observation of the Ways 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 passed, 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 buried in Ashes, until February last, as their Narrative gives account: B. Morley, a Visitor 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 brethren's pressure writes to R. J. acquaints him, That this new vampt Story is affirmed to be a forged Lie of the Independent and Baptist People, which he will not believe, but rather a Landmark 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 recollect 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 Controversy, Strength to the Weak Hands and Feeble Knees of his poor people; the eminent Finger of Heaven; an eminent Handiwork to strengthen their hands, etc. and concludes with a desire of the Reason, Why this great Handiwork 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 Lies, Epithets exceeding the very Expressions of God's holy Prophets to any one Miraculous Handiwork of the Lord, in any Age or Generation past.  
It appears, that the 17th of the Month 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 surprise the Hypocrite, and Shame shall be over the Head of the Transgressor.  
He proceeds, Thinking that my Friends and others, 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 forced to give out the Narrative himself, and to be a Lying Herald of his own Vainglory, 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 public 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 whereof shall be tried 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 denied.  
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 Baptised (that is, Dipped) 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 than 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, than he went away; so that it doth not appear but he better deserves the Name of an Anabaptist, than a Quaker, by thus much of his own showing.  
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 Month, called March, 1671. attested by one Katherine Hall, an Inhabitant in Panton; and also, Laurence 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 it's 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 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 itself (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 proved against them, by the whole Neighbourhood where he lived; 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 Controversy at this day. But further,  
2. Can any man believe that such a Judgement, 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 Hypocrisy and Deceit! It is impossible that such an Imposier should fix 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 intolerably 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 noisome 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 subscribed, then take the natural consequence of its truth or falsehood, who affirms, That he was clear and his Family from any such Distemper as bodily Lepro●●e, but that he was 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 Impostors Justice; let's examine their Witnesses, else they'll pretend they had no fair trial; 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 centre in one and the same pitch of Falsity and Folly.  
1. Peter Stacy, an Independent, 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 Months before the birth of the Narrative; this deserved 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 Earwitness 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 Church's Prayers for the Recovery of the great Judgement, but not a word of any Answer they had. What's this to the purpose?  
4. Thomas James affirms, that Febr. 29. 167●. Anderson 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 Earwitness, 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 Handiwork of God hath been so long concealed 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 Handiwork, let his Brethren judge. And now let the World judge, whether they have made a better Relation than a mixture of Malice Lies and Folly, which needs not greater Proof than its own confused Fragments together to evidence it.  
And its worthy remarking, 1. The horrid Deceit of this hypocritical Fraternity, that in all they writ 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 Landmark of God's Providence, as they term it, from public view 8 or 9 years; where is their Charity? shall not those that cover undergo the Curse of him that romoves his Neighbour's Landmark? let them expound the Law.  
3. And now whether their Relation be true, or a false forged Lie of the confederated Independants and Anabaptists, let the Unprejudiced and Ingenuous judge.  
And why, O ye Anabaptists and Independants, should the King's 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 Imbrued their Hands in our Innocent Blood; witness those our Friends your Brethren Hanged to Death upon Trees, besides the great number you Banished, cut off their Ears, Branded with Irons, and Inhumanly Whipped, 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  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 ourselves, 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 vilify and reproach; therefore do we clear the more Ingenuous and unprejudiced 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 Untimely Birth. This briefly was dispatched to the Press, whose brevity may be supplied by the next, in case the Forger will adventure upon a Reply.  
The 16th of the 3d Month, 1672. T. R.   

A Postscript writ by John Whitehead, who hath for many Years Laboured in the Gospel in the County of Lincoln.  
Ralph James,  
Why hast thou and the rest of thy Brethren conspired together to utter a Slander & Reproach against the People of God called Quakers, in affirming Richard Anderson to be one of them; Which of all the People of God called Quakers in the County of Lincoln, or elsewhere, did ever own him? or, to what Meeting of that People did he ever belong? or with which of them did he ever join in their Worship of God? and if he was never owned by any of them, nor belonged to any of their Meetings, nor joined with them in Worship, as certainly he never was nor did: And I challenge thee and them to prove, That he either was owned, or frequented any of our Meetings in that County, or joined with us in Worship, or else confess your Folly and Malice, in uttering such a Slander: For the People of God called Quakers in Lincolnshire have had no more to do with him, than they have with thee, and others, who at some times have heard our words, and conceived Mischief in your hearts, and then brought it forth to reproach us; and therefore turns back upon you that Hypocrisy, Lying and Deceit, which hath been hatched amongst you, and is now brought forth without any Proof; that either he was of us, or that his Child was smitten with the Leprosy, or Himself or Family with a grievous Malady, saving his own word, whom you conclude was then a false Prophet & deluded Creature, both subject to believe and speak Lies, and therefore no credit can be given to the thing which ye have reported, by any that are Unbyased, seeing you have brought no Testimony by any of the man's near Neighbours, that himself or Family was visited with such grievous Maladies, which doubtless could not have been hid from them, if such a thing had really been, nor would ye have omitted bringing their Testimony, (if it had been to have been had) this eight or nine years, as ye have done, and now do, to the discredit of your forged Story.  
THE END.