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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	call_v	people_n	quaker_n	2,523	5	9.6997	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46631	The Quakers subterfuge or evasion over-turned In the vindication of the late narrative, concerning the memorable hand of God against a Quaker, and his family, in the county of Lincoln. Wherein the unchristianlike dealings of the Quakers in their late book, entituled The anabaptists lying wonder detected, with an admonition to all Christians to beware of their delusions: with some antiqueries to John Whitehead, about his pretence to the ministery, and the state of the Quakers congregations.	James, Ralph, 17th cent.; Whitehead, John, 1630-1696.	1672 (1672)	Wing J433; ESTC R218748	17,609	26

meat and had drawn his knife to cut it have commanded him to put it up again and so he said he had done several times and gone without his meat And that Light also as he said perswaded him to fast and told him That he should cure the sick In obedience to which perswasion he did fast and came to our Town of Northwillingham to the house of one Iohn Lamin whose child was then sick and weak and he told me he went to cure that child but that Light and perswasion did deceive him for he now saw he could not cure the sick So according to my promise I went to Donnington and he and his wife met me there amongst our Friends and did both confess what is here before mentioned who also desired our Prayers to God for them and so I with the Congregation there met together did seek unto God for the removing that distemper and affliction which he there with his wife confessed that they and their children were under And the Lord was mercifully pleased to hear our poor Prayers for them and to restore them all to their former health again which he himself confessed when he came to our Meeting afterwards to the praise of God alone for ever be it spoken This Relation is true witness my hand Ralph Iames of Northwillingham in the County of Lincoln As it is hence evident this act of Gods Providence was not brought to maintain any falshood so neither to oppose any Truth of God but onely to oppose the falshood of that spirit which moved the deluded Quaker Richard Anderson to prophesie falsly in the Name of the Lord and though the evil he pronounced against me fell on himself and that so sensibly as to convince him of his folly yet notwithstanding this the Quakers in their Lying Wonder will needs insinuate the fulfilling of that vain prophesie upon me as if their prophet meant it not of outward diseases And that for ought appears they say in effect That I am as Leperous as Miriam was to this day After this manner they may shift off the most manifest eviction of their falshood and so delude their unweary Readers But surely he that uttered the vain prophesie against me must in reason know his own meaning better then another And sith he was convict by the Hand of Heaven in smiting him with bodily diseases and by sparing me in that kind I shall take this Authors interpretation to be impertinent and as false as the prophesie it self A false prophesie as he designed it against me a true prophesie against himself and the Quakers Thus it appears what befel Richard Anderson the Quaker was no Lying Wonder and therefore the Title of the Quakers Book is not true 2. That Richard Anderson was a Quaker in Principles and own'd that People above all others and was acted by their spirit Is palpable enough from what is said in the Narrative First In that he contributes his testimony to that which they call the Light within at as high a rate as the most of that way which if they have any principles at all is the cheis of their Principles for he advanceth it above the holy Scriptures and prefers its dictates in opposition to the Ordinances of Christ. Secondly In that he took upon him to appear as a Prophet for the Quakers condemning such as opposed them and proclaiming them to be the People of God Thirdly By his acting after the manner of divers Quakers in these days going on unsent errands onely moved by the conceits of their own hearts which they call the Light in them But since the Quakers in their Lying Wonder do so boldly deny that he was a Quaker here therefore what is attested in that case Iune 17. 1672 since the publication of the Quakers Lying Wonder in the presence of credible Witnesses hereafter named who as they write Having a desire to be fully satisfied concerning that which passed between Ralph Iames and Richard Anderson and having seen the Narrative and the Lying Wonder it was demanded of Richard Anderson Whether he ever heard the Quakers He answered Yes he heard them at Lincoln within the Prison about the space of an hour And it is known by sad experience that many in as little time as that is have been so levened with their Principles as they have not been cleansed from the corruption thereof to the day of their death And being further shewed that the Quakers in their Lying Wonder do say That he had no further acquaintance or knowledge of their Principles then by the hearing them a quarter of an hour Richard Anderson affirmed That before he was at the Meeting at Lincoln and after also He had discourse with the People called Quakers forty times touching their Principles Saying moreover That after he had been with the Quakers he went to the Meeting at Northwillingham many times to contend against the Baptists more then for any thing else Moreover he declared without any inquiry That the reason why he went to pronounce Richard Iames a Leper arose from the consideration of a passage Numb 12. And that he looked upon the People called Quakers to be as eminently owned of God as Moses so he was perswaded God would send the same judgment on Ralph Iames for contending against the Quakers as he sent on Mirriam for contending with Moses All this Relation is attested by Christopher Foster William Skin Iohn Walesby Robert Trigg and Richard Horton Iuly 21. 1672. This last passage the said Richard Anderson did again relate almost word for word in the presence of Christopher Foster aforesaid and three strangers which came out of Oxfordshire to have satisfaction concerning the Narrative at which time also being asked by these strangers concerning the truth of the Narrative he said As to the substance of it it was all truth and that he would own it before any Man This is subscribed by William Greenwood Iohn Stutchbury Iohn Grammar The Oxfordshire strangers and by Christopher Foster as ear Witnesses The same general testimony of the truth of all the Narrative for the substance of it he the said Richard Anderson did deliver at another time a few days before the last mentioned in the presence of Christopher Foster Iohn Walesby William Skin Robert Trigg Richard Horton Thus it appears That Richard Anderson was a Quaker c. Nor can we have a better testimony then a Man 's own confession in this case for he must needs know his own opinions better then another Man Nor is it possible for us to prove what conversation in all respects he had with them because remote from him and not concerned in the Quakers Congregations And whether a Man 's own confession for matter of opinion being attended with those demonstrations of the Matters of Fact hereby observed be not a cogent proof to satisfie indifferent Men I must leave the sober Reader to judge for his own satisfaction 3. That he the said Richard Anderson and his

THE QUAKERS SUBTERFUGE or EVASION Over-turned In the Vindication of the late NARRATIVE Concerning the memorable Hand of God against a Quaker and his Family in the County of LINCOLN WHEREIN The Unchristianlike Dealings of the Quakers in their late Book Entituled The Anabaptists Lying Wonder detected With an Admonition to all Christians to beware of their Delusions With some Antiqueries to Iohn Whitehead about his pretence to the Ministery and the state of the Quakers Congregations Eccles. 4. 4. Again I considered all travel and every right work that for this a Man is envied of his Neighbor London Printed for Francis Smith at the Elephant and Castle without Temple Bar. 1672. To the Judicious READER WHen I consented to the Publication of the Narrative of that remarkable Reproof from the Lord against the Spirit of Error which moved Richardson against the way of Righteousness and to attempt the propagation of the Principles of the Quakers by denouncing a Curse upon me in the name of the Lord onely because of that testimony which upon just occasion I was ready to bear against their Errors I could hardly imagine that any man should doubt of the truth of it being so fully evidenced in the presence of so many witnesses by the party himself that was most eminently concerned in it And what Man of Reason will believe that any Man should voluntarily accuse himself to be a false Prophet without some powerful conviction And why should any Man complain of the Hand of the Lord being upon him and his in judgment when there is no such thing And what could Richard Anderson propose to himself in bringing his wife three or four miles purposely that God might be intreated to remove his stroke from her and her children if indeed there had be no cause Or why should they both declare they were disquieted with restless pain and their child with sores c. and that upon his so prophaning the Name of the Lord if all was well with them Surely in vain do Men go about to out-face a thing so manifest It is remarkable that in all the Quakers say they take no notice of Richard Andersons iniquity in taking on him that office of a false Prophet but rather seem to favor his doings in that behalf by suggesting as if the judgment by him pronounced was upon me to this day see their Lying Wonder p. 7 though it is neither witnessed by any nor confessed by me as Blessed be God there is no cause and yet they will in no wise believe any judgment fell on Richard Anderson or his family though so much verified Surely should half so much have been testified of the accomplishment of Richard Andersons prophesie on me or mine as hath been on the contrary the truth thereof had been out of dispute with them ere this day Seeing then that it cannot be denied but Richard Anderson was led by the Spirit of Falshood and prophesied falsly in the Name of the Lord it is far more reasonable to believe that the Lord did rebuke his folly upon the evidence offered then to believe he did escape unpunished under such iniquity without and against evidence notwithstanding all the shifts of the Quakers to help him Wherefore Reader perufe if thou pleasest what I have here offered to observation With much further confirmation of the Narrative And believe me in this for it is truth that I have not in all that I have said wronged my Conscience nor designed any evil against the persons of the Quakers but onely to make discovery so far as this providence might tend to it of the false ways they have chosen that so they might escape from thence and be saved Nor do I hereby proclaim my own glory as they suggest and we know for all their noise that it is lawful for the servants of the Lord to report what God doth by them Acts 15. 12. And yet I do not pretend to work Miracles for the truth is it was not expected by me that God should after that manner rebuke the vanity of the false Prophet who came to pronounce me a Leper But seeing it hath pleased him to do it thus beyond my expectation I know I sin not in declaring it I have more cause to think I should have sinned in concealing it And for the removal of the affliction it was an answer of the Prayer of the Congregation and not of mine onely Indeed for Printing I had no resolution till moved by such as heard of the business knowing my own incapacity for a work of that nature and as I said I was not without fears of the consequence But this I willingly put upon the account of my infirmities not being conscious of any Hypocrisie in the business though boldly charged by the Quakers in that kind but they have a faculty to accuse beyond their ability to prove I commit all that which concerns the matter to his wise disposing that knows our hearts and will render to every one as his work shall be Thine in the Love of the Truth Ralph Iames. THE QUAKERS Subterfuge overturned c. ALthough the Truth of the Gospel of our Lord Jesus Christ was long ago confirmed by divers Signs and Wonders and Gifts of the Holy Ghost and therefore stands not in any need of further confirmation Yet the Hand of God is not tied but that he may yet even this way still his Adversaries by stretching forth his Hand against them as in former days if so it pleaseth him and especially against such presumptuous ones as take upon them to denounce Curses in his Sacred Name against his own Servants a practise too frequent with the Quakers and thereby to rebuke the vanity of such false Prophets is but the accomplishment of his own Word Gen. 27. 29. Psal. 119. 21. Now how far forth the Lord hath this way shewed himself in the Controversie depending between the Baptised Churches and the People called Quakers touching the Authority of the holy Scriptures to try the spirits of Men or to express it more fully the Authority of the Holy Ghost as he speaks in the Scriptures to try and judge the spirits of Men which they term the Spirit of God under what pretence soever they come forth into the World to promote any design of Religion and particularly the Spirit of the Quakers is the Matter which now falls under consideration according to a certain Narrative lately given forth of some remarkable Passages of Gods Providence against the dictates of the Quakers spirit Which Narrative I will here insert because this Book may come where the first did not and vindicate the same against the vain Cavils and Reproach cast upon it by the Quakers in their Book Entituled The Anabaptists Lying Wonder to which I now address my self by making good these ensuing particulars 1. That the Matter reported in the Narrative is no Lying Wonder as it is untruly and immodestly represented in their Title Page 2. That Richard Anderson was

family was afflicted by the Hand of God upon him as is said in the Narrative Here the Quakers make a very strange out-cry against me for evidence as if Richard Anderson and his wives testimony were nothing in this case Surely since the World was there could never be a more cogent evidence against any Man ordinarily then himself and it s a Maxim Where there is open confession there needs no evidence And one would think the Father and Mother of a Family knows best the state of their Children and let the serious Reader consider how unreasonable it would have been for me to doubt of the truth of what Richard Anderson and his wife both testified of their own pains and of the sores of their child c. and that with great sorrow of heart especially seeing him come the second time and bring his wife with him three or four miles a person not wont to come to our Assemblies to attest and request the same things which he himself did and sith I had no ground to doubt I had no necessity to go being not requested nor any way related to any one of them in point of Religion yet had I foreseen this peevishness in the incredulous Quakers I might perhaps have deprived them of this their foolish advantage But what shall I say did our Blessed Saviour go to visit all Matth. 8. 13. for whose health he prayed I trow not Neither did Paul that chosen vessel Acts 19. 12. visit all whom he was instrumental to heal for this they sent to him and so had from his body again their Aprons and Kercheifs and by Faith received healing yet we read not of his going to the places of their abode But what am I O Lord I confess unto thee I am not worthy to be mentioned here nor was I an instrument of good to the afflicted any more then the rest of thy servants met together to make their Prayers unto thee But now let us hear what Richard Anderson himself hath testified before many witnesses in this case since the publishing of the Narrative and the Quakers Lying Wonder Iune 10. 1672. The witnesses hereafter named write thus We asked him meaning Richard Anderson when he had told us that he did pronounce the judgment of Leprosie against Ralph Iames Whether he himself had not a child presently after that was Leprous and he said he had a child then that did break out into sores and he did also acknowledge that he went to Ralph Iames to desire his Prayers for the reparation of himself and his family Witness Robert Wright William Leesing William Skin George Hall Robert Hollingworth And for the Eye and Ear-witnesses which the Quakers call for upon the occasion of that passage in the Title Page of the Narrative and the wonderment they make that no Neighbor or Kinsman can be brought to testifie their knowledge of this judgment To this I answer first That there are of the Neighborhood that say They do remember about the time to which the Narrative hath Relation which is about nine years since the said Richard Andersons family was afflicted but being unwilling to have their names brought in question and there being no necessity for it because we have that which is above the evidence of a Neighbor even the testimony of the Parents concerning themselves and their own children I shall therefore forbear to mention their names Secondly For the Title Page of the Narrative I say it was not of my composing and yet even that passage or any like to it is not without truth being candidly interpreted for there was as much evidenced both to the Eye and Ear of the Witnesses in respect of the affliction of the Parents of the family as was subject to such observation viz. A sorrowful countenance their complaint and humble confession 4. That Richard Anderson and his family were delivered from their afflictions as it is declared in the Narrative Although the Quakers are pleased in their Lying Wonder to deny this and do bear their unmindful Readers in hand as if none of the Witnesses to the Narrative do evidence any thing in this case yet several of them do clearly attest the whole Relation in the Narrative to be true one Branch whereof is this The Lord was mercifully pleased to hear our poor prayers for them and to restore them all to their former health again which he himself that is Richard Anderson confessed when he came to our Meeting afterwards True it is they did not see the child nor perhaps the Woman after their recovery yet they saw the Father of the family whose testimony for himself and for his family in this case is considerable notwithstanding all the cavillations in the Quakers Lying Wonder Hear also what he the said Richard Anderson hath testified since the publication of the Narrative c. Iune 10. 1672. Richard Anderson being asked in the presence of divers persons whether he did not go to Ralph Iames and desire his Prayers to God for him and his Family He answered Yes he did so and that Ralph Iames did appoint him and his wife to meet him at Donnington where prayer was put up to God for them by the Congregation there met together And being asked if he thought any person could be sadder for the loss of any relation or dear friend then he was at that time when the hand of the Lord was upon him he answered no for he was sad enough In answer to this question whether he did not come the next Lords day after the Congregation at Donnington had prayed for them and there confess that he and his family was all recovered and in health again He answered Yes he did so and said moreover That what he said then he would own it at any time for he could not deny it Witness to the first Part. Robert Wright William Leesing Robert Hollingworth William Skin George Hall Witness to the second Part. Christopher Foster William Skin 5. That the evidences brought by the Quakers to invalidate the Narrative are either abused or by them most unworthily forged For although they pretend a testimony from Richard Anderson that he was no Quaker yet doth he not say so in all that which they say he subscribed onely this is said That he was but at one Meeting read but one of their Books and yet it is proved before That he had discourse with the Quakers forty times about their Principles both before and after he was at the Meeting at Lincoln What therefore no Quaker Surely some have become their Proselytes by as little acquaintance with them as this amounts to I could tell them of one and that a Man of no small eminency who onely went down a yard with one of their Teachers and came up again a Quaker without hearing any other Preaching or Reading any Book at all and so remained to the day of his death Again they pretend that he the said Richard Anderson hath subscribed That he and

his family was clear from any Leprosie or distemper but they offer no evidence at all of that subscription but let us hear what Richard Anderson saith now to their pretended subscription The Lying Wonder being read in Pag. 5. to Richard Anderson touching that Relation which is said to be subscribed by him Iune 15. 1672. the said Richard Anderson did affirm That they to wit the Quakers did write a Paper and desired him to set his hand to it but he said he neither knew what was in the Paper nor what he set his hand unto And whereas they pretend one Katherine Hall an Alewife in Panton to be an evidence hear what she hath said Being asked concerning this Matter she said I know not what they had written which they desired Richard Anderson to set his hand to and they desired to know my name but I would not tell it them then they said they would learn it of some in the Town and they being thus importunate with me I told them my name Witness Christopher Foster William Skin Iuly 21. 1672. The said Katherine Hall being asked at another time by the persons hereafter named Whether she had set her hand to a Paper written by the Quakers concerning the Narrative of Ralph Iames to this she answered No she did not set her hand to any Paper but they desired her name to a Paper but she would not give it them Then they desired to know her name and she refused to tell them her name Hereupon they said if she would not tell her name they would learn it in the Town She answered I am not ashamed of my name and so she told it them Being asked Whether she lived in Panton when that passage fell out between Ralph Iames and Richard Anderson she said No it is thirteen years since I went away from Panton and it is but five since I came hither again and for that matter between those men she knew nothing of it Witness William Greenwood Iohn Grammar Iohn Stutchbury Christopher Foster Hence it appeareth what Conscience those Men make of these their doings and how falsly they pretend this poor Alewives subscription who it seems perceiving their designs was unwilling so much as to tell them her name And here it shall not be amiss to note that they are very busie to get more evidence to their false cause and what Conscience they use in that respect may be discerned from this Relation following Iuly 21. 1672. Katherine Hall aforesaid being asked If there had not been some Men with Richard Anderson lately for it was reported the Quakers had been with him she said Yes there was six Men came to talk with him who were Quakers and they called for much Ale and brought it into the Street bad the People drink what they would and if they would have more they should have it Probably to move the people to be friend them with the more liberal testimonies And hereupon it was reported by one of the Quakers to the forenamed Christopher Foster That Richard Anderson had denied all that formerly he had said meaning it of his owning the Narrative Wherefore Christopher Foster with others This Christopher Foster is a person of good repute living in the Town of Binbrooke in Lincolnshire spake to Richard Anderson and asked him of the Narrative Whether he owned it to be true or not and he said As to the substance of it it is all truth and that he would own it before any Man Attested by William Greenwood Iohn Grammar Iohn Stutchbury Christopher Foster 6. The Baptists and Independants free from any juggling in giving forth the Narrative Nor doth the Quakers in their Lying Wonder make the least evidence appear that can be termed an evidence in this case They say and onely say that Richard Anderson is a Member of the Independant and Baptist people and yet it appears not that he ever heard the Independants at all and it is certain he was never Baptised and so not a Member of any Baptised Church in Lincolnshire nor are the Independants concerned for ought that appears in the publication of the Narrative there are onely two or three places where they are mentioned but no way as Confederates with the Baptists onely Peter Stacy is brought in as an evidence that Richard Anderson owned the Relation given by Ralph Iames to be true True it is they were joyntly concerned in a dispute against the Quakers but it was not at all about this controversie nor can their being named in I. Greens Letter make them Jugglers sith there he onely complains that the Quakers abused them both as Liers when yet there was nothing that appeared on the Independants part Onely Mr Morley had given a Relation of the Matter to some of his friends in London But what is this to the Independants What evil hath he done in this Matter that he should have this odious Brand of a Juggler claped on his back and as if this were too gentle an Epithite they give him the black mark of Horrid Li●r and yet it appears not that he hath said any thing at all in a manner However nothing that is blame-worthy in this Matter at all And though the Anabaptist is charged with the same crimes yet most unjustly as hath already been evinced And very unjust is that which is said in the Quakers Lying Wonder pag. 1. That this story was found upon inquiry made of Ralph Iames and Richard Anderson to be a feigned imagination six years ago then which nothing can be more untruly spoken for I have constantly affirmed what now I have declared in the Narrative and see no cause to this day to recal it If the Independants in New England be no further culpable of the fault charged on them then those our Neighbors in this case the Quakers are very injurious in what they have reported Pag. 10. of this their Lying Wonder And thus have we seen an end of this pretended Juggle 7. A particular recital of sundry abusive expressions scattered throughout the Quakers Lying Wonder It is a true saying That evil words corrupt good manners and therefore must needs be more corrupting in Matters of Religion Now in this Liberty of ill speaking many Professors have been justly reproved and this generation of Men called Quakers do seem to exceed others in this miscarriage I might fill much Paper should I recapitulate what of this kind I have met with from them it shall suffice therefore that we view how this small Book of theirs is furnished that by a taste from thence we may know the Fountain whence they draw that which they so freely fill out to others Let us hear them speak 1. They call their Book The Anabaptists Lying Wonder which is a title as far from modesty as it is from truth 2. They call the Baptists and Independants Iugglers and Horrid Liers and that without cause as is shewed 3. They scornfully call Ralph James an Anabaptist Preacher a Testing

a Quaker in Principles and did own the Quakers above all People and was acted by the same spirit and had frequent conversation with them touching their Principles 3. That he and his family was afflicted as is said in the Narrative 4. That he and his were delivered from affliction as reported in the Narrative 5. That the Evidences brought by the Quakers to invalidate the Narrative are either forged or unworthily abused 6. That the Baptists and Independants used no juggling touching any thing relating to the Narrative 7. A recital of sundry abusive Expressions and Passages scattered throughout the Quakers Pamphlet 8. An Exhortation or Admonition to all Christians to beware of the Delusions of the People called Quakers 9. Some Antiqueries to John Whitehead the Author of the Postscript And first 1. That the Matter reported in the Narrative is no Lying Wonder c. is thus shewed Because it is neither false in it self nor brought to maintain any Falshood nor to oppose any Truth and consequently cannot be a Lying Wonder sith these are the particulars of which in part or in whole all Lying Wonders do consist Now what this Matter was in it self shall appear in the probation of the Third and fourth particulars and that it was not brought to maintain falshood or oppose any truth is thus evinced viz. Because it was brought to vindicate the just Authority of Gods holy Scriptures and Ordinances and onely to oppose the spirit of falshood which led Richard Anderson into the sin of a false prophet as appeareth by reading the Narrative it self The Narrative RIchard Anderson of Panton about Ten miles from Lincoln came to our Meeting at Northwillingham to hear the Gospel Preached who when he had been a hearer for some time was convinced and said He did believe the Baptism in Water was an Ordinance of God and that both Men and Women ought to be baptised in Water as taking Jesus Christ for our Leader and Example so he went away for that time But before he came again he met with the People called Quakers who told him as himself confessed That he must not look upon these outward Ordinances for they were low But the Way of Life above to the Wise Prov. 15. 24. Note also That the Ordinances of Christ as well as the Authority of the Scripture is opposed by the false prophet and consequently defended by the fulfilling his prophesie upon himself and family but that now he must mind the Light within and be guided by it and not by the Scriptures for they were a dead Letter To which Light he gave such heed that when he came to our Meeting again he much contended against the Baptism of Water and said That now they were to be baptised with the Baptism of the Spirit and not with Water for the Spirit was to try the Scriptures and not the Scriptures to try the Spirit In answer to which I said That I believed that the Scriptures were to try the Spirits and not the Spirits to try the Scriptures Meaning as before is said That the holy Spirit as he speaketh in the Scripture is to try and judge the spirits of Men and particularly the Quakers spirit which they call the Light within he seemingly made Light of it and said That now we must mind the Light within In answer to which I said I was afraid that the Quakers were deceived and guided by a spirit of delusion and that it was my judgment That all the Sons and Daughters of Men ought to be guided by the Scriptures as being the Oracles of God and the rule for us to walk by and he for the Light within to be the rule for the Sons and Daughters of Men to be guided by But as for every particular of our discourse it is out of my remembrance so he went away for that time And the Light which the Quakers did tell him as he said he must be guided by commanded him within a short time after so that he came very early one Morning to my House and inquired for me so I went to him and he told me That he was commanded of God to come and reprove me for speaking against the People of God as he said called Quakers and to exhort me to turn to the Light within Here he speaks the very language and spirit of the Quakers or else he was as he said to pronounce a judgment against me I told him That I thought him to be a false prophet and possessed with a spirit of delusion then he said He was commanded of God to pronounce me a Leper from the crown of the head to the sole of the foot In answer to these words I said to him Through the goodness of God I am not discouraged at what thou sayest but do believe thou art a false prophet and possessed with a spirit of delusion and that I am not to take any notice of what thou sayest But I do desire withal my heart that the Lord would be pleased to let thee see thy evil and the error of thy way that thou mayest report and confess thy error that the Name of God may be honored his ways and appointments exalted and so his people may be better established and confirmed in his ways and appointments So we parted and he went a little way from me but returned again and said unto me Thou sayest that I am a false prophet deceived and possessed with a spirit of delusion but it will be known by me or mine or thee Whether I be a true prophet or false one and so he went home But within a short time after he came home the Lord was pleased to smite one of his children as he said spotted all over himself and wife and his other children were taken with a restless pain in their bodies also so that he was forced as he said to come again and confess he was deceived and that he was a false prophet and the same judgment Lo here is the true interpretation of the judgment intended by the false prophet and not that which the Quakers fictitiously give out in their Lying Wonder p. 7. he had pronounced against me was faln upon one of his children and that himself and wife and other children were taken with a restless pain in their bodies And he said That he and his wife did believe that if I would pray to God for them they might all be restored again to their former healths In answer to his words I told him I could not at present give an him answer but if he and his wife would please to meet me at Donnington where I am to be by promise the next Lords day it may please God that your desire may be answered He being very sad at that time I fell a speaking to him and asking him some questions about the Light within which the Quakers bad him mind and be guided by And he told me That that Light many times would when he had sat down to eat his