A PLAIN and JUST ACCOUNT Of a Most Horrid and Dismal PLAGUE, BEGUN AT Rowel, alias Rothwell, IN NORTHAMPTON-SHIRE Which hath Infected many places round about.  
OR, A Faithful NARRATIVE of the Execrable and noisome errors, and the Abominable and Damnable Heresies vented by Richard Davis, pretended pastor to a People at Rowel; and by his Emissaries, the shoemakers, joiners, Dyers, tailors, Weavers, Farmers, &c.  
TOGETHER With a Brief Account, 1. Of his, and his Parties Practices; 2. Visions, and Revelations; 3. Great Boasts; 4. Admission of Members into their Society; 5. His Peoples Self-Condemn●dness; 6. The Number and Quality of his Hearers admired Fits; 7. Some Queries to the country People as Matter for further search; 8. An Expostulation and Advice to the People of Rowel.  
By Mr. P. REHAKOSHT, &c. Inhabiting on the East side of the Seat of the Plague.  
Quae est enim pejor mors ainae quàm libertas Erroris.  August. contra Donatist. Tom. 2. Ep. 166. 
LONDON, Printed for the Author, 1692.   

A Plain and Just ACCOUNT Of a Most Horrid and Dismal PLAGUE, &c.  
THOSE errors that strike at the very foundation of the true Religion, and that plainly sink Persons into Sou●-ruining mistakes about their Estate and Condition for Eternity( as many of these do) the Apostle Peter calls( in the 2d Epistle, 2d Chapter, and 1st verse) Damnable Heresies; which False Teachers shall bring in Privily, or undiscerned by the the Common( though well-meaning) Hearers. Thus Richard Davis and his Emissaries have privily insinuated their Damnable Heresies, under the Colour and Pretence of Purer Gospel, than the Country had before heard; and greater Light than they had before enjoyed. This specious pretence the ignorant People are wonderfully deluded by; and now their cry is [ All that Mr. Davis says is pure Gospel] and [ they that speak against Mr. Davis, speak against the Gospel;] and[ he, and his Preachers, are wonderful Men; and Men of greater light than others.] But though their Doctrines please the corrupt hearts of Men, yet seeing they are contrary to God's Word, as this Narrative will evidence, 'tis a sign they have no light in them; Isaiah 8.20. To the Law, and to the Testimony; if they speak not according to this word, 'tis because there is no light in them. The presumptuous Faith they do by these Doctrines build up their Followers in, doth as effectually tend to their ruin, as a course of open profaneness and Debaucheries, Matth. 7.22, 23. Luke 13.27. Therefore the Apostle Peter might well call such Damnable Heresies. And how evidently do these Davisites deny the Lord that bought them, while they oppose so many of his Truths;( as may be perceived from what follows) and while they practically deny him a Throne among them, setting up their own fancies, and lusts, to guide and rule them in matters of Doctrine, and practise both; instead of submitting themselves to the plain meaning and design of Christ in his word; and withall, to shelter and hid their wickedness, they pervert and wrest many of Christ's blessed Records, as Matth. 12.39. There shall no Sign be given, but that of the Prophet Jonas, &c. To oppose and throw down the use of all marks and signs of Grace. Rom. 9.28. of God's cutting short his work of judgement upon the Jewish-Nation; they pervert to throw down all common and all preparatory works of the Spirit, Illumination Conviction, &c. Matth. 10.34. R. Davis wrested at Thorp, to vindicate his dividing all Societies where he goes( as much as in him lies.) Likewise John 7.37. and many more. The Reader may by this Treatise quickly perceive also how near a-kin these Davisites be, to that other deluded Party in the Kingdom, who think none have the Spirit but they, none are acquainted with the Eternal Truth but themselves; when in the mean time we find none are run into mere fancies like them; none are more effectually turned( by Satan's wil●ss) from the only Rule of Faith and Life, God's written word, than they are. You may please to observe, Reader, further, that the Devil has gotten R. Davis and his Emissaries to Preach down all Doubts and Questio●ings of their State, as legal, and a Spirit of Bondage, and to Preach up the Highest Confidence instantly. These things many of us have been Ear-witnesses of, as well as of what was before mentioned. But hereby they stave off their People from all Examination of their Hearts and Ways by Scripture Rules, and cause them to avoid all suspicion of their state and way, and all Holy jealousy; perverting 1 Epist. of John, 4.18. Perfect Love casts out Fear, to wit, slavish fear; but they wrest it to cast out all Godly fear, though this is enjoined, Romans 11.20, 21. Be not high minded, but fear: Take heed lest he spare not thee, Heb. 12.28. &c. They farther pled against Examination, &c. thus, pretending [ 'tis a running to our own Works;] whereas we only pled for the practise of Good works; and that the Scripture declares by such fruits the truth of Grace and Regeneration may be evidenced; but we do as much, and( we humbly hope) more truly abhor any dependence on our own Works, Duties, or Graces, than they under all their Delusive Pretences do; and can say, we adore, and live daily upon the rich Grace of God in Christ, as the great joy of our Souls, and our only Consolation for Eternity; as well as our safety, strength, and comfort in time. But we earnestly seek [ the advancing the sovereign Grace of God in Christ, according to the word of Christ, and not according to the fancies of Men] We abhor making the fancies of Men the measures of Divine Grace, as the Davisites apparently and wretchedly do; and therefore we declare, and pled against them.  
Now, Reader, you may see on the one hand, how Satan has gotten these poor deluded Creatures into his Snare so effectually, as he may suggest almost what he will, and led them how he will, and they dance blindfold after his Pipe most readily, though it be down towards the bottonles Pit.  
You may see likewise, on the other hand, the occasion of this Narrative; and the real intent, and design thereof; 'tis to p●t forth a hand to stop others that are ready to dance away to Hell with them; as also to try whether there may not be some of God's Elect among them, who shall be reclaimed, though hitherto bewitched in by Satan, and these his Agents: and shall be made to abhor those persuasions, and Practices, when they see what a Fool's Paradise they have been flattered with. May this Narrative prove successful for these Ends, to the Lord shall be given the whole Glory of so great a Mercy to them, and so good ●n effect as is here aimed at.  
Great Care and Pains have been taken in this matter, that the Reader may have the most just and faithful account of these things; and yet likewise that the Davisites may not have the least tittle of injustice done them. Indeed many things are omitted out of tenderness to them, though we have sufficient assurances of the truth of them. And yet we cannot but acquaint the Reader, that they have been often in all meekness and love admonished, advised, warned, and confuted from Scriptures by some or other of our number, almost weekly, and daily; yet they continue so obstinate, and passionate for their way, that no means we have hitherto been capable of using, can reclaim them; therefore we conclude, we are bound in Conscience, to lay their Principles, Pretences, Practices, &c. together in this public Compend. for the warning of those that are in danger of this infection. Yet 'tis needful to do others that Justice, as to let the Reader know, who else have appeared against these Abominations.  
I. The Dissenting Ministers of London, have by Letter, and in Discourses with R. Davis( when they had him under examination) declared against such Principles and Practices as they heard, and have been many ways assured he is guilty of Infecting and Disturbing the Country with: Several of which they name in their Letter, and are here put down among the rest. First, They have condemned his Principles, as 1. grossly unsound. 2. Plainly Antinomian. 3. As apt to bring in Licentiousness in practise. And, 4. Also ungrounded comfort. 5. As a full opposing the Government of Christ. And, 6. An opposing the fitness of a Gospel Ministry to the saving Designs of our Redeemer.  
Secondly, His Practices they Condemn, as 1. irregular. 2. Very scandalous. 3. Injurious to their Christian Profession. 4. As an abuse to God's Mercy, and to the Clemency of our Rulers.  
Therefore they had him before them lately with a design, after charging him with these things, to silence him▪( if possible) but he made Lies his refuge, till he saw he could defend himself no longer, and then he shammed them off thus, by requiring his Accusers to be brought face to face; which was concluded to be done against their next meeting; but he took his opportunity in the mean while to slip into Northampton-shire, and so came no more at them, as we hear from various certain hands. Their sending into the Country for Evidences, is only labour lost; R. D. can show them the trick of a juggler, thus farewell hur Examiners, and now catch hur who can.  
II. The Ministers in the Country all about him, both Conformists, and Non-conformists, have Preached down these errors; and some of them almost every Lord's Day, as their Auditories need; showing the People the Soul-ruining tendency of them, and their contrariety to the plain meaning of God's word.  
III. Mr. Holcraft( lately deceased) abhorred these errors, having himself heard Mr. Davis deliver some of them. But would you have it in Mr. Holcraft's own sense, take it thus. When several of Mr. H's. People went to him to desire a dismission, Mr. H. answered in this manner, [ I am willing to give you a dismission, if you will set down with such a one, or such a one( naming the Ministers) who are sound in the Faith:] They replied after this sort; [ No, we are for Men of greater Light] Mr. H. 'tis said, upon hearing this, fell down in a swoon, having been in a languishing Condition a long while before, as we know. But when he was recovered, he added[ What have I spent my days, and my strength, and hazarded my Life to direct you in the ways of truth, and are you now turning aside to whimsies? I'll give you none. And, I am sorry that I did not publicly oppose Mr. Davis in the Congregation at Tafts.] This Account is received from some well acquainted with Mr. H. and is here inserted as a standing and public Testimony for Mr. H. but against those of his People that are now so giddily running after R.D. and his Emissaries, contrary to their late Pastors mind.  
IV. When two Grave Ministers, and a Justice of Peace Discoursed R. D. to see whether it were possible to bring him to a quiet, peaceable, and loving agreement with Neighbour Ministers, urging various Arguments, which we might give the Reader in particular( would it not protract the Introduction too much) endeavouring also to give a tender check to his disturbing Practices. R. D. made answer [ Christ came to bring a Sword upon Earth, and not Peace;] one of the Ministers shewed him, how he misinterpreted those words of our Lord; but all would not prevail with him. This Account we have from some of the Ear Witnesses, very Judicious and Pious Persons.  
This R. D. has made great disturbances in the Country, and yet endeavours to colour over all, and flatter his Hearers with this deceitful lie, [ That 'tis the Gospel makes all the Differences:] The same he  told those Ministers. Here the Reader may observe how Blasphemously he charges his own wickednesses upon the Gospel. And what his wicked Disturbing Doctrines and Practices be, we come now particularly to relate.  

The PRINCIPLES and DOCTRINES of R. Davis.  
I. WHatever is supernatural, is Saving-Grace. This he delivered on Kimbolton side. Some very judicious Hearers discoursed him afterwards about it.  
This Assertion of his, destroys all the common works of the Spirit, and is contrary to Luke 8. v. 13, 14. Where our Lord assures us, that there is a Temporary Faith, which though supernatural, yet is not Saving. And contrary to Matth. 7.22, 23. prophesying in the Name of Christ, and Casting out Devils, and doing many wonderful works. The Gifts and Power for these are Supernatural, and yet not Saving, for our Lord declares he will disown them. Judas his Gift of working Miracles, and Balaam's Gift of prophesy, were both Supernatural, yet neither of them Saving: Then this Principle will not serve to prove, that the high confidence of R. D's Adherents is Saving Faith; but rather shows his Policy to bolster them up in such a conceit, as they may never question their Salvation.  
II. Our Lord Christ Preached not terror. This R. D. asserted in his Sermon at rowel, as is testified by Eminent Ear-Witnesses, who further observed also, that before he had done, he himself preached Damnation to Unbelievers. Thus he is inconsistent with himself, and hath impudently, and abominably contradicted that 23d Chapter of Matth. where our Lord Christ Preaches Woe after Woe; Woe unto you Scribes, and Pharisees, Hypocrites, vers. 13, 14, 15, 16, 17, 19, 23, 24, 25, 26, 27, 28, 29, 31, 33, 35, 36, 37, 38, 39. It contradicts also Matth. 7.22, 23. Many will say to me in that day, Lord, Lord, have we not Prophesied in thy Name, in thy Name cast out Devils, and in thy Name done many wonderful works? Then will I profess unto them, I know you not, depart from me, ye that work iniquity. See also Matth. 11.21. Woe unto thee Chorazin, and Bethsaida, Matth. 6.15. If ye forgive not Men their Trespasses, neither will your Father forgive your Trespasses. There our Lord Christ preacheth terror to his own beloved Disciples; as also in Matth. 5.20. For I say unto you, that except your Righteousness exceeds the Righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven. Scores of other Scriptures oppose this Doctrine, but R. D. can easily overlook them when they serve not his turn. Who so blind as those that will not see? By this you may very plainly discern, how absolutely contrary R. D's Gospel is unto our dear Lord Christ's Gospel: And the following Doctrines of R. D. will further manifest it.  
III. To Preach marks of Sanctification is a Doctrine of an Old Covenant strain. This R. D. declared in a Sermon on Cambridge side. But Mr. Holcraft, and Mr. Worden Ministers, hearing him, could not bear it without manifesting their dislike thereof. This Doctrine of his, is contrary to what our Lord, and his Apostles both set up. First, our Blessed Lord himself preached up Marks and Signs of Grace, and Sanctification, John 13.35. By this shall all Men know that ye are my Disciples, if ye have love one to another. John 15.14. Ye are my Friends, if ye do whatsoever I command you. John 14. v. 21. He that hath my Commandments, and keepeth them, he it is that loveth me, &c. Here's a sign of true Love. John 8.31. If ye continue in my word, then are ye my Disciples indeed. Secondly, his Apostles delivered marks of Sanctification, 1 Epist. John, 2. Ch. 3d and 5th verses, Hereby we know that we do know him, if we keep his Commandments. v. 5. But whoso keepeth his word, in him verily is the Love of God perfected: hereby we know that we are in him. What can be plainer, if the Davisites were not wilfully blind? So, 1 John 3.10, 14. In this the Children of God are manifest, &c. Whosoever doth not Righteousness is not of God, neither he that loveth not his Brother. verse 14. We know that we have passed from Death unto Life, because we Love the Brethren. See also Rom. 8.9, 10, 11, 13, 14. 2 Corinth. 5.17. 2 Cor. 13.5. Galat. 5.24. James 2.17, 18. 1 Pet. 1.22, 23. The Apostle James call us to try our Faith, by Marks, the Fruits, and Effects.  
One would wonder what Translation R. D. useth, that he can find none of these in his Bible.  
IV. Sanctification is no Evidence of Justification. This R. D. delivered in his Sermon at Cambridge. But 'tis sufficiently contrary to Romans 8.1. There is therefore now no Condemnation to them which are in Christ Jesus. But how shall we know who are these justified Persons? Answer by their Sanctification [ who walk not after the Flesh, but after the Spirit] Galat. 5.24. They that are Christs, have crucified the Flesh, with the Affections and Lusts. See also the Scriptures mentioned under the last head, which this Doctrine plainly contradicts. Doubtless Sanctification bears a harsh sound in R. D's ears; 'tis a sign he has still a touch of his old temper, that would not bear such preciseness. As his People confess, that( before his Conversion, say they) he was as vile a Wretch as lives; but when Dicky is thoroughly Converted, he will not shrink so much at the Doctrine of Sanctification, as now he does.  
V. Zeal is to be preferred before judgement. Here R. D. nicks it indeed; for when they swallow this, he can led them like a Bear by the nose, whither he pleases. This he delivered on Kimbolton side, testified by a Minister, &c. hearers. But Reader have a care of it, remember the Proverb,[ you had as good eat the Devil himself, as the Broth he is boiled in:] R. D. is sure of all he catches in this Noose. Now be but Zealous for the Rowelian Cause, and never question but you shall be saved, as sure as the Ramping Wench of Archester, concerning whose Salvation Brother J. F. is so confident, be she never so much Ramp, or Thief, &c. See the 3d Instance under Admission. Here mind, Reader, what you might gain, if you will but be zealous for the Rowelian Cause. Yet stay a little, and see how bravely this Doctrine agrees with Romans 10.2, 3. where Paul is so bold as to Condemn it. The Jews had a Zeal of God, but not according to knowledge; and so set up their own Righteousness, and submitted not unto the Righteousness of God. Acts 22.3, 4, 5. and Philip. 3. ●6. Where Paul shows the miserable fruits of Zeal without judgement. By this doctrine R. D. makes Saul the Persecutor a better Man than Paul the Convert; prefers Persecutors before Judicious Saints. But who does not see that this Doctrine has a Pope in its belly, and will help on his People with a catholic Courage?  
VI. The Law sets Persons a thousand times farther off from Christ. This R. D. belched out in his Sermon at New-Market, contrary to Rom. 7.7. Is the Law sin? God forbid: nay, I had not known sin, but by the Law. This R. D. would keep Persons ignorant of Sin, but how will they ever value and prise Christ then? He would fain hid Sin also, by his great cry about Faith, and then his People are fit for all Secret Debaucheries, that the country may not cry shane of, if they can but keep their own Counsel. Romans 3.31. Do we then make voided the Law through faith? God forbid: yea, we establish it. By this Doctrine you may understand how great an Enemy R. D. is to the Law of God, which Paul declares to be Holy, Just, and Good, Rom. 7.12. And is it not a sign he is carnally minded then, as Rom. 8.7. declares?  
VII. Such as Preach up Qualifications, are Legal Preachers, keep People in Bondage, and are Enemies to their Comfort. This R. D. deli er'd at Wellembor. received from good ear Testimony. By this R. D. makes our Lord, and his Apostles, Legal Preachers, and Enemies to Peoples comfort. But who sees ●ut what abominable Blasphemy he is in effect guilty of? First, our Lord Christ Preached up those Qualifications, Mark 1.15. Repent ye, and believe the Gospel. Mat. 11.28. such as labour and are heavy laden, and are willing to take his yoke upon them. Mat. 9.12, 13. such as are sensible of their soul-sickness, and their sinfulness, such the Lord invites. 2. His Apostles Preached up those Qualifications, Jam. 4.8, 9, 10. Draw nigh to God. Cleanse your hands. purify your hearts. Be afflicted, and mourn, and weep. Humble yourselves in the sight of the Lord. 1 Joh. 1.9. If we confess our sins, he'll forgive, &c. Thus sense of sin, humiliation for sin, sight of their need of Christ, renunciation of sin, confession, submission to his yoke, our Lord Christ and his Apostles Preached up. But R. D. loves to sleep on a soft Pillow, and cares not that any should awaken him or his people, therefore he finds out a way to discard such rousing Qualifications, as go so severely against the grain. Of this see more under Head the 17th.  
8th. A sense of sin enrages persons against Christ: This he also asserted as is confessed by one of his own hearers. This is desperately contrary to the Scriptures mentioned under the last Head. See what a secure sleep R. D. endeavours to get his people into, he would have no sense of sin to come to disturb them. But how unavoidably must such souls perish. See also Head 17.  
9th. People must beware of three sorts of Preachers, Babylonish, Graceless, and such as mix the Law with the Gospel. This R. D. delivered at Wellemborough. By this third sort, he means all the Ministers thereabout, and in all other parts of the Kingdom, that go not his way. For thus his people understand him and speak it out plainer. R. D. himself at Kimbolton June 14. declared to a Minister( who  told him of the Elders abhorring his Doctrines, &c.) this, as his sense concerning them,[ I neither care for you, nor for the Elders, for they are all Arminians, Amiraldists and Baxterians, and so are you an Arminian.] This is attested by very judicious Ear-testimony. Another time R.D. said, That Mr. S.( whom many of us know to be a very pious Minister) is an enemy to pure Gospel, and to the Lord Christ, and never converted one soul. And R. D's principal Abettor at W. has declared, He has heard London. Ministers, but never heard the Gospel preached before he heard Mr. Davis. The same person asserted concerning a reverend Minister in Leicestershire. That he is a dry stick of wood, in comparison of Mr. Davis. These things are so certain, and and abundantly known, that hereby you may understand the meaning of this Caution of R. D. And his and his Parties sense of other Ministers. But is not this manifestly contrary to Phil. 2.3. Let nothing be done through strife, or vain glory, but in lowliness of mind, let each esteem other better than themselves. Rom. 12.10. Be kindly affectioned one to another with brotherly love, in honour preferring one another. Rom. 13.7. Render to all their deuce, &c. honour to whom honour is due. 1 Cor. 3.4. While one saith, I am of Paul, and another, I am of Apollo, are ye not carnal. But the best way for R. D. to set up himself in his people's good opinion, is to tread down others. And to get a Dog hanged, you must cry he is mad.  
10th. Saints under the Old Testament had no spiritual life, but in doing. You might, Dicky, as well have said, none at all, Rom. 3.20. This R. Davis held forth at Wellembor. But 'tis wretchedly contrary to Gal. 3.17, 18. See also verse 9.14, 15: We are blessed( in this Gospel-day) with believing Abraham: His blessing is come upon us Gentiles: And that blessing is the Eternal Inheritance, and that Inheritance is not of the Law, but God gave it to Abraham by Promise. And Vers. 8. the Scripture( or God speaking in the Scripture) Preached the Gospel to Abraham. And vers. 21, 22. Life could not come by the Law. Therefore this Doctrine of R. D. sinks all the Old Testament Saints to Hell at once. How contrary is it also to Rom. 4.13, 23, 24, 25. Righteousness through faith was imputed to Abraham: This is recorded for our comfort: It was not written for his sake alone, that it was imputed to him,( vers. 24.) but for us also, to whom it shall be imputed, if we believe. Thus Abraham was saved by the same Righteousness we are, the Righteousness of Christ imputed to us upon our believing: Abraham is set forth as an instance and pattern of Justification by Faith, which is common to all his Spiritual seed, Believers.  
11th. They had no more comfort than while they were sorrowing, weeping and mourning: This he added to the former Doctrine in the same Sermon: But 'tis contrary to Joh. 8.56. Your Father Abraham rejoiced to see my day, and he saw it, and was glad: This Text proves Abraham was a Believer in Christ, as the messiah then to come; and that he had joy in believing. Habakkuk had joy in the Lord, Chap. 3. vers. 17, 18, 19. Although the fig-tree shall not blossom, &c. yet will I rejoice in the Lord: I will joy in the God of my Salvation. The Lord is my strength, &c. Hezekiah had joy, Isa. 38.19, 20. The living he shall praise thee, as I do this day, &c. The Lord was ready to save me, therefore we will sing my songs. 'tis well you did not live in their days R. D. to be put to so much penance, for the title of a Saint, as you pretend they were. But doth not David triumph in the Lord, in the 27th. Psalm throughout; and in many other Psalms, which the Reader may conclude R. D. had lost out of his Bible, or never minded them, for else how could he so impudently contradict them. Some Intelligent and Pious Hearers discoursed him civilly, and tenderly about this tenth and eleventh Doctrine, and urged Hebr. 1. against them; but R. Davis replied, That faith in Hebr. 11. was only a faith that helped the Old Testament Saints to do great works: Yet we know R. D. your Faith and oil both put together, cannot help you so much therefore you must needs be a wonderful weak Believer in comparison of them. These Christians farther argued, Isaiah spake of Christ's Glory, &c. But R.D. triumphed over them with this answer, Isaiah did not know what he said: This made another person in the Neighbourhood conclude, at hearing thereof, That in R. D's account Isaiah must needs be either a fool or a mad man. R. D. hears of this Conclusion, and at his return to Wellembr. in his Sermon, to vindicate himself, he charges R. P. the wrong person with this false Accusation, That he industriously spread this report that R. D. should say, Isaiah was mad. Besides R.D. resolves he will not leave them so, and therefore he adds( as judicious Ear-testimony assures, this following Head.  
12th. The Devil of Lying has filled the tongues of all Professors: But 'tis a wonder how R. D. himself escapes from being numbered among them, seeing he makes the greatest noise about Profession: 'tis true, the friar preacheth against Stearing, when he has a Pudding in his Sleeve.  
13th. All the Churches in England are gone a whoring from Christ at this day▪ This R. Davis asserted on Thorp side: Testified by such as were present at his delivering it: Surely R. D. meant all besides Rowel Church, else he condemns himself and his own people. Here R. D. plays the billingsgate Scold; where she that cries Whore first, gets the start and the day of the rest, though she her self be the only Whore in the Company.  
14th. Sinners must come to Christ and be united to him in all their sin and filth: This he also preached at Wellembr. and explained it thus, A poor Girl comes to beg Bread at a great mans door, saith the great man, I'll give you Bread enough, if you'll mary my Son: says the poor Wench, Let me go put off my filthy rags, and then I'll come: No, saith he, you must mary him as you are. These received from Intelligent Ear-witness. This Doctrine is contrary to 2 Cor. 6.17, 18. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you, &c. Acts 2.37, 38. Repent and be Baptized Luk. 15.10, 18, 19. There is joy in the presence of the Angels over one sinner that repenteth. Father, I have sinned against Heaven, &c. and am no more worthy to be called thy Son. But as long as such Doctrines as this, are coverings for R. D's old Inclinations, you must not find fault with them.  
15th. There are five times wherein Christ intercedes more for his Elect, than at other times; and one time is a time of greater sinning. Two Ministers heard him deliver this, and discoursed with him about it. 'tis contrary to the nature of Christ's Intercession, which is an appearing in Heaven for us, and a presenting his will to the Father in such a Divine way, as he may be said rather virtually, than verbally to intercede: He so presents the sufficiency of his satisfaction, as that by virtue thereof ten thousand Prayers shall be heard at once; but if he pleaded Orally( as that Doctrine supposes), then while one case is pleading, thousands and ten thousands of others on the earth must wait; and before one thousand be pleaded, several of the others in extremity may perish. Yea, Christ's Intercession is not only a kind of powerful and effectual representation of his will, as is deducible from Joh. 17.24. Father I will that those, &c. But such as that he doth together with the Father execute that joint will( the Fathers and his) Joh. 14.13, 14. Whatsoever ye shall ask in my name that I will do. Vers. 14. If ye shall ask any thing in my name, I will do it. Neither is that expression, Advocate, in 1 Joh. 2.1. to be strained, for the same word {αβγδ} is Translated Comforter, or any one call●d in for assistance. 'tis applied also to the Holy Ghost, Joh. 14.16, 26. and Joh. 15.26. See the Original. And whereas 'tis said, I will pray the Father, in vers. 16. We must understand it with Grotius, &c. thus, Christ doth not pray with tears and supplications, as on earth, but according to that authority which he hath in Heaven, not in a servile way of entreaty, but in the virtue of his merit. Advocates on earth do not sit down at the right hand of the Judges, as Christ in Heaven doth▪ Hebr. 8.1. and 9.24. 30. Ch. 12, 13. He sits down expecting the virtue of his merit to be applied to Believers; yea, he hath all power given into his hand for that end, Mat. 28.18. All power is given to me in Heaven and in Earth. But why, I will pray, and yet in 13,& 14. I will do it. We answer in the words of a Learned Divine, 'tis to show he is Man and Mediator; he sometimes speaks after the manner of men, and sometimes speaks as God, to demonstrate both Natures in his Person. But still the whole of his Intercession must be understood, suitable to his High Glorious, and Authoritative condition in Heaven.  
16th. We are Actually justified from Eternity: This R. D. delivered at Thorp, ●●●tified by several Ear-witnesses.  
2. We are justified ever since the Death of Christ: This R. D. ●●●ivered at Cambridge.  
3. We are actually justified before Faith: This on Cayso side.  
4. Justification by Faith is only a manifestation of it in our own Consciences. On Cayso side; received from Ear-testimony.  
5. God loved us from eternity, and as much before conversion, as after conversion: At Bedford: Attested by a Minister, Ear-witness.  
Here the Reader may observe, when a Country Divine had beaten him out of one hold, he shifts to another: But all are contrary to Ephes. 2.13. But now in Christ Jesus ye who were sometimes afar of, are made nigh by the blood of Christ. Ver. 3.5. We were by nature children of wrath, even as others. Even when we were dead in sin, God( who is rich in mercy) hath quickened us, Joh. 3.18. They who do not believe are in a state of condemnation and wrath already. Then persons cannot be in a state of Actual Justification till they believe, Rom. 5.1. Being justified by faith. Col. 1.21. You that were sometimes alienated and enemies in your mind by wicked works, yet now hath he reconciled. Therefore persons are not actually justified from eternity, yea that were to be justified before they had a Being, and before they Sinned; and were conceived and born in a justified state; contrary to the Texts mentioned, and to Psal. 51.5. I was shapen in iniquity, and in sin did my mother conceive me, saith David.  
And when R.D. slipped down from Eternity to the death of Christ, that was but a trifle with him, for he can say and unsay in the same Pulpit, as at Northampton, Bricksworth, and Kimbolton; yea in the same Sermon, as at Rowel. Head, 2d.  
17. [ There must be no works, because God restend in Christ, and so do Believers in Christ.] Observe what R. D. urges here; [ the throwing away Works:] and you see how roundly he comes up to the business, and what profound reason he brings for the proof of it, or rather to delude his Hearers into the belief of it, that there must be no works.  
'tis true, Bear( the quondam Apothecary of Oney) one of R. D's. complices, expressed it in his Sermon thus, [ Down with Works, down with the Law.] This Bear roared it out bravely; and R. D. is not behind hand with him, for he has helped the Bear to a Rich Wife, the widow Biggs, to gratify the Bear for becoming his Champion.( Though this Bear roared it out almost as plain in his Sermon at Northampton[ when he called Conviction of Sin a Carnal and Sinful Work.] Whereas the Scripture tells us 'tis the work of the Holy Spirit of God, John 16.8. When he is come, he will reprove the World of Sin. But surely the work of the Holy Ghost is not Carnal and Sinful; but rather Dicky's Bear roared out Blasphemy.) And might not R. D. and his Bear both have expressed themselves thus, as well;[ Down with all those Scriptures where our Lord Christ pleads for works.] Matth. 5.20. For I say unto you except your Righteousness exceeds the Righteousness of the Scribes, &c. ye shall not enter into the Kingdom of Heaven. verse 44. But I say unto you, love your Enemies, bless them that curse you, do good to them that hate you. verse 48. Be ye perfect, &c. Matth. 7.21. Not he that saith Lord, Lord, shall enter into Heaven, but he that doth the will of my Father. And[ down with those scriptures that pled for Conviction of Sin.] John 16.7, 8. Rom. 7.7. Romans 3.20. By the Law is the knowledge of Sin. The Law, as the means which the holy Spirit makes use of 2 Corinth. 7.9, 10, 11. I rejoice that ye sorrowed to Repentance, &c. Paul's Letter helped to convince them of their guilt by Incest, but this Conviction was followed with Repentance to Salvation. See more, Head 7th, 8th, before-going.  
When the Fox Preaches, beware goose. When R. D. or his Emissaries come to Preach, know your Souls are in great danger.  
18. 'tis great comfort to us when we are weak in Faith, that Christ is then strongly believing in Heaven for us; and when we are weak in Love, that Christ is then strongly loving in Heaven for us.] This he preached at Wellemb. as we have a certain Information. But this Doctrine is contrary to Heb. 10.14. By one Offering he hath perfected for ever them that are sanctified; therefore to pretend Christ is still meriting in Heaven for us,( as believing for us, and loving for us, is meriting for us) it makes Christ's meritorious work on Earth incomplete, and imperfect, and destroys the very whole foundation of the Gospel at once. For the Gospel, and the whole of our Salvation is bottomed on Christ's perfect satisfaction on Earth; all was there finished, John 17.4. I have finished the Work, &c. His Obedience and Sufferings were perfected, yea he could not come out of Prison without paying the utmost Farthing. One of his Preachers has lately brought Hebr. 2.12. to prove it,[ I will declare thy name to my Brethren, &c.] which demonstrates it as cleverly, as if to prove a Man a fit Preacher to the Davisites, you must first prove him an Ass, or an Idiot. You may see, Reader, how our Lord Christ finished the whole work of our Redemption that the Father gave him to do. And when he came to the perfecting stroke, he declares all finished.  
19. [ That there are several genuine senses of one and the same Scripture.] This he asserted before several Ministers. What, R. D. do you mean a Welsh sense, and an English sense, a Greek sense, and a Hebrew sense? Yet put on your Spectacles, and you may see them( I hope) to be all but one and the same.  
20. Because he hath the Spirit, therefore the sense he gives of the Scripture is true, though never so different from the sense of other Divines: Such as Luther, Calvin, Perkins, &c. This R. D. also asserted of himself, before the forementioned Ministers, and all the Arguments they could use to the contrary, would not avail any thing with him. Thus R. D. is most plainly resolved to maintain his Infallibility, pretending he has the Spirit, and so he would make himself a Pope in this English Orb. Hence you may be assured by R. D's. Adherents, [ That all that R. D. says is pure Gospel.] But what Spirit R. D. has, you may know by the Catalogue of his Lies, put down under Title 1st▪ Practices. Being Discoursed about the Five times of Christ's Intercession, by the Ministers that heard him, showing him the Erroneousness of his Doctrine, and telling him the true meaning of that Scripture, Matth. 10.32, 33. which he grounded it upon, He that confesseth me before Men, him will I confess, &c. and that it is quit● different from the construction he made of it, and no such thing is implied in it, as he grounded on it,  
21. R. D. made answer [ I saw that in the Text too:] Testified by both the Misters. This shows that R. D. is more quick sighted than the Quaker,( who proved Moses was a Quaker, from Hebr. 12.21. I exceedingly fear and quake)  
While R. D. can see what he will in any Text, though the Text speaks of no such thing. And while he pretends he has the Spirit, and therefore the sense he gives of the Scripture is true, though never so different from the sense of all other Divines; and his People take this for greater Light than other Ministers have, and for purer Gospel; the Reader ●ay discern what miserable case the poor Davisites are in, and how abominably R. D. deludes them. Yet you may have a farther knowledge of their case by the following Doctrines.  
22. [ Disciples grieve Christ, when they mourn for Sin.] This a Minister heard at Cambrige. And R. D. preached it up again, here in North●mp●●shire, as one of R. D's. own Party has confessed. But is not this Doctr●ne most desperately contrary to 2 Corin. 7.9, 10, 11. Would Paul commend what grieved Christ? Would Paul say it was Repentance unto Salvation? and would Paul rejoice in it, verse 9. if it grieved Christ? And yet these were Disciples, the Church at Corinth, and manifested the truth of their Discipleship by their Repentance unto Salvation. Now I rejoice not that ye were made sorry, but that ye sorrowed to Repentance. verse 10. For Godly sorrow worketh Repentance unto Salvation, not to be repented of. But the sorrow of the World worketh death. verse 11. For behold this self same thing, that ye sorrowed after a Godly sort, what carefulness, clearing yourselves, Indignation, Fear, Vehement desire, Zeal, Revenge, it wrought in you; in all things ye have approved yourselves clear, &c. And would our Lord himself look Peter into bitter Repentance, if his mourning would have grieved Christ. Richard Davis, this is a sign you are an Enemy to Godly sorrow that ends in Salvation. But where then will your high Presumption end, but in the greater Damnation?  
And are you not contented to ruin your own Soul, but will you thus be guilty of the Damnation of many others? Oh Richard, Richard, turn, yea turn speedily from these Heresies, and wretched Courses; before vengeance from the Lord strikes you.  
23. [ God is the ultimate Object of a strong justifying Faith, and Jesus of Nazareth the mediate Object of a weak Faith.] This he delivered in the forementioned Sermon at Cambridge. Attested as the last. But this is contrary to Romans 4.23, 24. The same is the object of Justifying Faith to Abraham, a strong Believer, and the Object of Justifying Faith to us also, to all the Gentiles in general, weak, as well as strong.  
'tis also contrary to Rom. 3.22. where the same is the Object of Justifying Faith to all without any difference. Even the Righteousness of God, which is by Faith of Jesus Christ unto all, and upon all them that Believe: For there is no difference. The like in the 4 following verses. This Doctrine is also contrary to Gal. 3.14. That the blessing of Abraham might come on the Gentiles, &c. But indeed 'tis ridiculous to fancy the object of a strong faith to differ from the object of a weak faith, in that general concern of Justification. But the more R. D. can metamorphize the Scripture, the more sport he can privately make of the silliness and weakness of his Admirers. Questionless it affords the sweetest pastime to R. D. and his Comrade-Jesuits, to see how prettily these Sap●pates cluck under his wing, and admire and imbibe greedily whatever he delivers.  
24. Christ and Believers are one in Intercession: This he delivered in the same Sermon at Cambridge. This is contrary to the nature of Christ's Intercession spoken of before, and confounds that work which is peculiar to Christ; with those Transactions of his, wherein his members may be said to be included. Though Believers be one with Christ, who is the Intercessor, yet it doth not follow that they are one with him in his Intercession; no more than it follows, that because they are one with Christ, who is God blessed for ever, therefore they must be one with Christ in the Godhead; and so make Gods of them. But what cares R. D. if they will but Idolize him, as they did at one of their Deacons Houses at Wellemb. when they run away from Prayer to see whether it was R. D. came along when they heard the noise of a Horse. The man might pray on alone for all them, they leave Prayer, and run out to see whether 'tis their Idol sweet Richard that comes. And yet they are so grossly wicked in their way, that they begin to pled for that their leaving God and his Worship to go meet or see R. D. This some pious Ear-witnesses of that Town assure us of.  
25. Believers dishonour Christ by relying on Promises: This also he delivered at Cambridge in the forementioned Sermon. But doth not this make all the Promises of the Gospel voided: And is it not a blasphemous opposing the great design and grace of God spoken of in 2 Pet. 1.4. Whereby are given to us exceeding great and precious Promises, that by these you might be partakers of the Divine Nature. Here the Devil appears in his own colours, and much like his appearance near St. Ives, when R. D. proposed this Question in his Sermon, [ But how shall we know whether our Faith be true? You will say, by the word of God, but I tell you that will deceive you.] This is so desperate, as we could not tell how to believe, that he should dare to speak such things, and leave them so without explaining himself, till we had manifold confirmations of it. And yet Rob Benson one of his Journeymen, came pretty near it at Burton, in these words( given under the hands of serious Ear-witnesses)[ You will say how must we believe? God's word doth not tell us how we must believe, therefore if a Revelation of the Spirit will not satisfy you, we cannot satisfy you.] Well hit little Booby; when the World will bear 3 Popes, we'll get them to Proclaim Pope Dick, Pope Bob, and Pope Innocent. Dick for leading the People from the Scriptures plain sense, to his own sense; Bob for leading them from God's word, to Revelations; and Innocent for carrying them from the written word, to unwritten Traditions.  
26. [ To believe our Sins are pardonned, is justifying Faith] delivered at Cambridge in the same Sermon. This Faith many thousands pretend to, while they live in open profaneness, Drunkenness, and all Debaucheries. But 'tis confuted by various late Writers. See Firmin, &c. And withall see R. D's great latitude, and why need any Rogue, or Villain in the World perish, since R. D. has gotten such an easy way for him to Heaven. Though it leads quiter aside from Acts 15.9. The Heart purifying Faith. And 2 thessaly. 1.11. 1 Thes. 1.3. James 2.17, 18. But you'll discern K. D's meaning better by the next Doctrine.  
2. [ Faith is nothing but a persuasion that my Sins are pardonned.] This he added to the former. Here, Reader, you may perceive how this R. D. runs all Religion at last into a mere strong Conceit and Fancy; which the most wicked profligate wretch will pretend to, and may have as well as any other. Then come away Chapmen, here's one of the cheapest pennyworths you ever met with; If you pass by this, you may never meet with the like, for ought you can tell.  
27. Believers may not take comfort in the actings of their Graces▪ delivered in the aforesaid Sermon at Cambridge. This Doctrine is contrary to 2 Cor. 1.12. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God we have had our conversation, &c. 2 Tim. 4.6, 7, 8. For I am now ready to be offered; &c. I have fought a good fight: I have finished my course, I have kept the faith, henceforth there is laid up for me a Crown of Righteousness, &c. Job 19.28. But ye should say, Why persecute we him? seeing the root of the matter is found in me? Psal. 18.20, 21, 22, 23, 24. I was upright, kept myself from mine iniquity, therefore hath the Lord recompensed me, &c. Isa. 38.3, 5. Remember, O Lord, how I have walked before thee with a perfect heart, and done that which is good in thy sight. The Lord accepts his Plea, vers. 5. But no person must expect comfort out of R. D's way, if R. D. may rule the Roast.  
28. Persons may sincerely desire Christ to be their Prophet, Priest and King, and yet be Hypocrites still: This R. D. Preached at Wellembr. and is attested by R. C. Surely R. D. would here make a trial of his skill, whether he could not pull hur to, and put hur fro, both; whether he has an absolute power over his Hearers fancies, that he can stave them off when he list, and bring them on again when he lists. Or whether one Welsh juggler can't make fools of an hundred English Clowns? But what will English people be branded for ever for Bloc●heads, and never open their eyes, and kick him from among them? if they will not, let the Welsh Knave triumph over them. But take another with this.  
29. A man may simply without self-designs and self-interest, aim at the Glory of God, and yet be an hypocrite still: This he delivered in Cayso side, attested by N. O. a judicious Ear-witness. In both these Doctrines R. D. wonderfully confounds weak Christians, as some have confessed. And besides he doth as notoriously oppose the nature of hypocrisy, as if he had said, Sincerity is hypocrisy. He also contradicts Mat. 11.29. Take my yoke on you, and ye shall find rest. Joh. 1.12. To as many as received him, to them gave he power to become the Sons of God. John 3.16. Whosoever believeth on him shall not perish. Thus those that take his yoke, receive him, believe on him, are the Sons of God, and shall have rest, and not perish as the Hypocrites perish; therefore such as receive, Christ for Prophet, Priest, and King are no Hypocrites, no, but they are Sons of God, as we know Hypocrites are not. 2dly, They that simply aim at the Glory of God, cannot be Hypocrites, for God loves such, Prov. 8.17. I love them that love me. 1 Sam. 2.30. Them that honour me I will honour. Psal. 91.14, 15.& 1 Joh. 4.19.& Joh. 14.21. Simply to aim at the Glory of God, is the fruit of eminent love unto God. And such God loveth, but he loveth not Hypocrites, therefore they who so aim at his Glory are not Hypocrites.  
30th. God th● Father a●● God the Son are at strife who shall love man best.] This he Preached here in Northamptonshire. Received from serious Ear-Testimony.  
A●●nother ●ime he expressed himself that, for the Language of Christ to the Father, [ I will 〈◇〉 up my work of Redemption; if you will not give me th●se] Whereas the Scripture ●e●● 〈◇〉 G●d the Father, of 〈◇〉 own w●● gave th● Elect to Christ, John 17.9. I pray for them 〈◇〉 which tho● shall given me, for they are thine, Ephes. 1.4, 5. He hath chosen us in Christ, according to the good pleasure of his will. Then here is no room for a strife between the Father and the Son: Men may not then suppose that the Lord Christ should use this kind of Language, though a Blaspheming Creature discourses at this rate▪ is not this Rashness contrary to Heb. 12.28, 29. Wherefore we receiving a Kingdom that cannot be moved, let us have Grace, whereby we may serve God acceptably, with Reverence, and Godly Fear. For our God is a consuming Fire. Eccl. 5.2. Be not rash with thy Mouth and let not thine Heart be hasty to utter any thing before God, for God is in Heaven, and thou upon the Earth; therefore let thy words be few.  
We might add many more Assertions, Doctrines, and Principles of Richard Davis, such as these.  
31. He would be a happy Man, that should break all the Churches in England into pieces▪] Hereby you may see, Reader, what R. D longs for. This he asserted lately.  
32. Search the Scriptures, for in them ye think ye have Eternal Life, but ye only think so.] A sly confronting God's Word.  
33. Make me as one of thy hired Servants, Luke 15.10. Is there's his Unbelief, when God would have him a Son he would be a hired Servant.] How contrary is this gloss of R. D. to the Interpretation our Lord Christ gives of such Self-emptiness, and Humility, Mat. 8.8, 10. I am not worthy thou shouldst come under my Roof. &c. v. 10. Verily, I have not found ●o great Faith, no not in Israel.  
Our Lord Christ tells us, such Self-emptying expressions are a Sign of great Faith: R D. says they argue Unbelief.  
34. The Law gives a little sight of Sin. 2. A killing sight. 3. An i●●pious sight of Sin.] This he dellver'd on Kimbolten side. received from sufficient Ear-Testimony. This is like Doctrine 6th▪ 8th. and Explication of 17th.  
35. There shall such go forth from Rowel, as shall sound the Gospel all 〈…〉 kingdom▪] An implicit overturning the Ministry of others, as if they do not Preach the Gospel. See Doctrine 9th.  
36. God never designed the offers of Grace should be made to all, but only to the Elect. This he asserted at Bedford.  
But we hope here's enough about R. D. his Assertions, Principles, and Doctrines; or rather, his Falsehoods, errors, and Heresies. You may now take a taste of the Doctrines of some of his Journeymen, the shoemakers, joiners, Taylors, Dyers, &c. which he has sent forth to Preach as an Apostolical Tribe, for Light, Number, pre-eminence, and what not.  
1st. The Doctrines of his principal Ape, that doth to the utmost imitate his Master R. D. in Cant or Tone, Phrases, mien, Doctrine, &c. This shoemaker he has set up to be Pastor to some conceited Persons in Wellemb. as we hear from such as live there: and his Name is Robert Benson.  
1. One Doctrine of R. B's you had under Head 25. Gods word does not tell us how we must believe.  
2. God commended that which Simeon and Levi did against the Sechemites, notwithstanding Jacob cursed them.] This he delivered in Tafts side. But if he would borrow new ●●tions out of the Apocrypha, yet he should have had the wit, or the honesty, not to take it ou● of that par● which so notoriously contradicts Gods word. If Judith be brought in saying so● must R. B. go Preach it up for a pure Gospel Truth, before he considers how blasphemously he thereby sets God against his holy Spirit, or indeed, against himself. Jacob by the Inspiration of God prophetically delivers those words in Gen. 49. v. 7. Cursed be their Anger for it was fierce, and their Wrath for it it was cruel: I will divide them in Jacob, and scatter them in Israel. From the 3d. to 28th. is plainly a prophesy indicted by the special Direction and inspiration of God, as the English Annotat. Dr. Richards on Genesis, and others tell you, and as your own Eyes might plainly perceive. Now to make us if God commended by Judith's Mouth what he cursed by the Mouth of Jacob, is bals●hemously to make as if the Great God contradicted himself, Oh villainy of Villani●●.  
But what would R. B. gather from hence? Answer, his next, words tell us, Therefore my Friend● buckle on your Swords, and fetch your Brethren back from Idolatry.] I hope, 〈◇〉, you'l go along with them, and not put your Hearers to harder Service than you●l engage in yourself. Therefore we conclude you have borrowed a Sword to go with them, or you have got the biggest of your Awls to supply the room of a Sword.  
3. They that die Doubting and Fearing are Damned.] This R. B. delivered about Ardingworth as Ear-witnesses are ready to depose it upon Oath. But when you lost the Honesty of a shoemaker, did you lose your Humanity too, and become Barbarous? Surely more of the dearest Children of God die doubtful and trembling, than there are that die fully assured. See this third Doctrine confuted by Mr. Bolton, who proves the quiter contrary in a set Discourse.  
4. Christ tore himself.] This he delivered at Wellemb. in his Administration of that great Ordinance of the Lords Supper; having torn the Bread in pieces irreverently, as Dogs tear their Meat, R. B. added [ Thus Christ tore himself.] Though this Doctrine could not be received from Fr. Cave, because he spoken too plainly, yet R. B. will try whether the People cannot swallow it, when it comes from his Mouth.  
5. When we find our Hearts most wicked, then to believe in Christ is pure Faith. Confessed by one of their own Party.  
6. That there is no use of the Law.] This he delivered in Oundel.  
7. That the 42. Chapter of Isaiah, Verse 19. is meant of Christ, that Christ was blind and deaf, and did not know what he should suffer, when he came into the World. But the Verse just before tells us who 'tis meant of, of wilfully blind Israel, and their Priests. See Diodati, &c. on the place. And R. B's Adherents at Wellemb. have vindicated it.  
8. That we are Adopted from Eternity] This he Preached on Kimbolton side.  
9. People must not rest on Promises, and think to renew their comfort by them. And many more such.  
II. The Doctrines of Heldebrand Rowlet, set up lately by R. D. at Kimbolton, who runs as despearately as his Fit-hearers,( as if some grand Devil driven them.) 1st. Persons when convinced, go to the person, and ask him what they must do to be saved; he tells them, Pray, red, and Repent: But I say unto you, these are the black marks of Hell.] Preached about Welford. Here's course Language indeed, Rowlet. Beelzebub will pick out of any Trades those that have most Impudence, and will do him most Service. joiners may be as helpful in Satans Craft, as shoemakers; especially if their Foreheads be lined with Brass enough.  
2d. God justifieth the Ungodly in their Ungodliness.] This he asserted several times in Loddington side, testified by a very intelligent Person at Loddington.  
3. He blamed the Church of England for not making Provisions for Persons coming to Christ, while they continue in their Sins. Ibidem.  
4th. He  told the People in his Sermon, that [ He came to Preach up Faith: What, nothing but Faith? No, nothing but Faith.]  
5th. Doctrine the same with Campian's Doctrine. Testified by sufficient Ear-Testimony.  
III. Fr. Cave, 1. [ Christ so loved us, as he killed, or murdered himself for us.] This,( though vindicated by R. B. in a smother way, yet) makes Christ a Self-murderer, and so makes him a breaker of the sixth Commandment; and a great Sinner in himself, whereby this Fellow destroys the whole of our Salvation at once: As well as contradicts Heb. 7.26. and Multitudes of other Scriptures.  
2d. Christ raised himself from the Dead by the Power of his Humanity.] Both these he Preached at Bricksworth side, and in other places. But doth not this last ascribe also to the Humanity, what is the Prerogative of the Godhead; and giveth to the Creature an infinite Power, as the vain Papists do? Indeed, Cave, you had not gone to School to R. D. long enough, for here you plainly stretched your Arm further than your Sleeve could reach: But we'll forgive you, because of your public Recantation, so you return to Farming again.  
IV. Campian's Doctrine. That [ 'tis as gross Idolatry to Preach up marks and signs of Grace under the Gospel, as to Worship Sticks and Stones under the Law.] Testified by sufficient Witnesses. But how plainly this makes our Lord Christ and his Apostles all Idolaters, you may see by those places, where our Lord and his Apostles delivered and Preached up Marks and Signs, John 13.35.14.21.23. ● John 2.3.4. And the rest of the Scriptures mentioned above under Principle 3d.  
V. Another Preacher near Langton in Leicestershire, delivered this, that [ No Person ought to Pray, but he that is assured of his Salvation.] Testified unto a Neighbour-Minister by Ear-witnesses.  
VI. Another at Wellemb. Preaching upon, or urging of that Text, Let him that thinketh he standeth, take heed lest he fall, 1 Cor. 10.12. Commented thus upon it, [ But we stand fast, and are sure that we shall not fall. Thus you see, Reader, what an Impudent contradiction of Scripture these self-conceited Wretches are guilty of.  
VII. Another Preached this [ The Law is a three that bringeth forth corrupt Fruit.]   

But now to R. D. and his Parties Practices.  
1st. THey are given to notorious shuffling, equivocating, and lying.  
Instances. 1. At Wellemb. R. D. was admonished of this, that he had in hi● Sermon falsely charged, and railed against R. P. but he shuffled it off with a false pretence about his Intelligence; as a Minister there soon found out upon enquiry.  
2. At Bricksworth being  told of somewhat he had delivered just before in his Sermon, he positively denied it with a lie. But R. D. have a care you do not so at Cosbr. lest that brisk Rector ruffle you more than all the Ministers thereabout, and catch you napping once again. Neither would we have you molest that little Bee of well— for he will pursue your Rowelian Cause most desperately if you do; and will tale out your Errors by whole dozens at a time, before all his People, till you let him alone with his little Hive. We wonder therefore that you should assault him. Yea, he'll sting like a Scorpion, therefore we think it a great Oversight in you, and your People, that you did not Flatter him with some of your Hony-words, as you did others. Doubtless your ruggedness with him has done your cause much harm, but above all be sure you come not near that dangerous young Spark of B— d; for of a truth he falls to Club-law presently, and gives you sore thumping blows, when you have once moved him. These are three such notorious Desperado's, as no Rowelist in his Wits would assault them.[ This is a Digression of choice Advice to you Dicky, if you would maintain your beloved Cause.]  
3. At London, and in the Country both, R. D. reported, he had been before the Ministers of London, and they had nothing to say against his Doctrines. Thus he abominably belied them.  
4. A second time going to London about May 1692. with lie upon lie he got clear of the Ministers, till at last they followed him so closely, as he was forced to shuffle quiter away from them into Northamptonshire.( Which see before.) But he feeds his People here in the Country with desperate lies to the contrary, as some of them have discovered.  
5. But as he was coming home, he brings a lie in his mouth to a Minister, pretending his Relation at London advised to wonderful Accommodation and Communion. The Minister wrote to his Friend to know the Truth, and he assures him of the falsehood of it, and that he advised there might be no intermeddling and interfering with each other's People.  
6. June 14th. He  told three lies to a Minister at Kimbolton Lecture, and several were ready to depose upon Oath, that they heard what he there impudently denied; and did by positive Assurances convince him of his lies before many others. Hence you may draw a Proverb [ A Davisite's Tongue is no Slander] A Davisite, that is, a Liar.  
7. On Thorp side, when he  told some Persons[ All the Churches of England are gone a Whoring from Christ, &c.] A minister asked him[ Wherein is our Church gone, &c.] R. D. shuffled it off thus[ I did not mean yours.]  
8. One desirous to know whether he designed to Preach at Kempston, as averse to such a dividing design, he assured him he would not; and yet next day he slipped thither and Preached there, as Ear-witnesses assured. All Promises with Dicky are either broken or kept, you see. And thus R. Bens. Mansl. W. H-●n. and others, we know are addicted to Lying, though Elders, Grandees, Preachers, &c. for the Sake of their Cause they'll lie stoutly.  
2dly. They wonderfully bestir themselves to solicit away the H●arers of other Ministers. This has been practised at Kettr. Oundel. Wellemb. Northampton, Bedford, &c.   

2. R. D. and his Parties Visions and Revelations.  
YOU might perceive by Principle Fifth, how they led People from the Word of God to Revelations.  
1. R. D. in his Sermon at Oundel,  told the People,[ He had had a Vision, and he saw God and Christ, and the Deceased in Heaven walking in her Uprightness] testified by several judicious Hearers.  
2. In a Sermon at Rowel he  told his Hearers,[ This Morning an Angel of the Lord appeared to me, to assure me, that we are in the right way, and he came to strengthen me in it.] Received from very serious Ear-testimony.  
3. Robert Benson in his Sermon  told his Hearers,[ I see myself at this time as Glorious as the Angels in Heaven.] Well, Reader, the higher an Ape goes, the more he shows his tail. Yet a young Stripling one of their Party, being discoursed about it, answered.[ 'tis true, for I saw myself too, at that very time, as Glorious as the Angels in Heaven.] O raree Show! Satan's Spectacles are wondrous clear.  
4. Others at Wellemb. have boasted highly of their [ Visionary Faith] that is, they have so strong a Conceit of Pardon and Salvation, that their Fancies represent it as plainly to them, as if it were by a Vision from Heaven revealed to them. But Fancy bolts bran, and thinks it flower. Let them have a care, for Fancies will not pass in the next World, though they abound in this.  
5. I. F. one of R. D's Hero's, saw the Lord Christ in a Room, or Corner, so plainly, as he would needs persuade another so, but he confounded the poor Girl, instead of clearing her eye-sight. This is well known among many of his Neighbours.  
Yea, what a multitude more have seen Christ( as they pretend, when they are admitted) though they dare not say, that they see Christ as plain as one of his Elders saw him one Evening.  
6. And Rob. Benson must be in a trance, forsooth, and so have his Text handed down to him, if you'l believe him.   

3. Their Ostentation or great Boasts.  
1. YOU had one from the Preacher before, [ But we are sure we shall not fall:] Take another of his Preacher's Speeches to Mr. T. of Wellemb.  
2. [ How simply will you look when Mr. Davis and I shall judge you at the great day?]  
We wonder who revealed the Eternal Purpose of God concerning Mr. T unto this Preacher: Or how came he to know that Mr. T. is a Reprobate, and shall die in his sins? Or that they shall judge Mr. K. of that Town, and all his People? We hope they'l spare some of them, and not be so cruel to these as they are to Mr. T. and Mr. K. for if we suspected they would, we should willingly take our Horses, and ride over, and speak a good word for some friends yet among M. Kr's People, before 'tis too late. Dearly beloved Davisites, spare that People whoever you judge, and we'll give you a fee for your kindness, if you'll let us but have it under your hands, before the day comes. Ah! you'll be of another mind on that terrible day.  
3. At Bricksworth, R. Davis called other Professors, A company of Pharisaical, Hypocritical( creatures) and at Burton the same; and at Wellemb. as bad, but with this addition,( at one Well's House) a boast of his own great Piety, thus;  
3. I led such a pious Conversation, as I am a shane to all those Pharisaical Professors that cannot bear my Doctrines.] Oh brave Dicky, speak up for yourself; but what do you live far from Neighbours? Yet, Reader, did not R. D. as plainly in this Sermon manifest himself to be a Pharisee, as the person represented in Luke 18.11.  
4. Mr. Davis in his Sermon on Oundel-side,  told them [ I was sick when I was about 12 years old, yet I was sure I should go to Heaven; but if I had died then, where would you have been; you would have lived in gross ignorance.]  
5. J. F. his boasts, 1.[ I am as perfect as the Angels in Heaven.  
2.[' We shall work Miracles on Earth e're long.] public boasts before many.  
Fire, quoth the Fox, when he pist on the Ice. He saw it smoke, and reckoned there would be Fire e're long: Great expectations from a fond course, and from a fond Faith, these poor deluded Creatures have taken up, but not a whit better grounded than the Fox's expectation of Fire.   

4. Their Admission of Members.  
1. THey admit any that desire to be of their Society, so they bring not open Scandal upon them; therefore R. a Soomaker must stay till Harvest is over, for fear he should curse his fellow Labourers publicly again; and then they admitted him, as we are certainly informed.  
2. When W. H. of the same Town was taken in, they asked his Wife her Testimony for her Husband, but she could say neither good nor bad for him, but only this[ If you are resolved to have him, you must take him with all his faults as I did.] This several ear-witnesses attest.  
3. Another, that had never heard R. D. before, but being persuaded by her Paramour, to come into R. D's number; because she was a stranger to R. D. and he to her, therefore she desires one doubt to be resolved first; which was this[ Sir, they say you are a Conjurer] but is it true? Thus he admits persons at their first appearance, before due inquiry.  
In short, Reader, you may know what sort of Cattle he admitteth, by these following instances.  
1. R's. language to his fellow or Neighbour [ There are seven sorts of Devils, and you have the worst] This is one of those he admitted, though guilty of a lie at his admission, as is well known by many where he lives.  
2. By the swearing and cursing fits at Kimbolton[ R. D. and his Emissaries gives the Sacrament to them that are in their fits; and one girl they brought the Sacramental Bread twice unto, before she were able to take it. Others near Kimbolton, dashed the bread away, and refused it, and yet these Villains forced them at last to take it, when they had no more sense of the greatness of this Ordinance than persons mad in Bethlehem. Vile Profaneness!  
3. By the Maid at Archester, that put on mens clothes last Christmas, and went to mary another Maid about three miles off( at Bozeyot;) and for the diving faculties of her Fingers, her Father has been about to turn her out of doors: but she mattered it not, for she, holy Sister, indeed, was wonderful confident she should go to Heaven when she died; for so J. F. had  told her, and she believed, and the Davisites at Wellemb. would entertain her if her Father shut her out; for 'tis no great matter with them to have fingers turned into lime-twigs.  
4. By the man at Worlidge, who in his fit threw his hat at Mr. Davis while he was breaking the bread: testified by Eye-witnesses.  
5. By the Hurst-men, &c. that are grown enemies to Prayer now, though admirably great for R. D. and his Journy-men.  
6. By their Abettor at Cambridge, who when the Maid began to be with child by him, went to mary her; but some stick not to say, the Devil walked before them in the shape of a person, and when he vanished they knew who it was. Of the truth of this some Cantabrigians can best inform the Reader, to whom we refer you. Such as these persons they have admitted, and do still.  
R. D admits young Children, that he may boast of them for eminent Converts, and make People believe he is the great Apostle; and these are the signs of his great success in his Work. But,  
1. When the young child at Rowel was lifted up, and handed to the Lord's Table, and he asked her[ Why she desired to partake of the Lord's Supper] the Child answered[ That I may sit as a Queen in Heaven▪] Reader, you cannot imagine how great an Experience and Faith R. D. made this answer to pass for; having before taught the Children[ That Christ's Lambs shall fit in golden Chairs in Heaven;] and such like fine toys that please the little Children: This we have an account of from the Confessions of Dicky's own Party. But,  
2. When he admitted two young girls at Wellemb. the Father of one did publicly oppose it, for fear she had not left the practise of lying, and so should become a scandal to them; but R. D. and Rob. Bens. &c. over-ruled the Father, and would have her in by head and shoulders; and so they had, much good may she do them.   

5. Richard Davis's Parties Self-condemnedness, as appears from  
1. THE acknowledgement of some Davisites at Wellemb. That there are errors among them; but they hope their Preachers are good men, and therefore they will adhere to them.  
2. The Maid at Archester her Confession. That the Devil would not let her be at quiet till she did put on mens clothes and go.  
3. The Fit Maid at Brampton her assertion, That an evil Spirit haunted her; and we hear from a Minister that has been with her, that she had three quarters hanged her self.  
4. From the person at Moleworth, who also was forced to be watched day and night, lest she should make away her self: This she had gotten by her running after these Preachers.  
5. R. D. at rowel, and J. F. were brought to confess, that the fits are disturbances from the Devil, and yet J. F. had but just before pleaded, that the sits brought great glory to God, and were signs of their eminent Conversion. And R. D. himself, we know indulges them, and makes much of them.  
6. A Gentleman( a wellwisher to R. D.) confessed, that[ when he heard Mr. Davis spoken against, he could not forbear pleading for him, and yet his Conscience was not clear for him.]  
7. A man on Willingham side being asked( if he recovered of his illness) whether he would go hear these Preachers, he answered[ He knew he should not forbear going, though his judgement were against it.]  
8. Several at Wellemb. have owned, that they had such a strong impulse upon their minds to go, that they could not forbear going; though they found no inward Comfort and enlargement when they did go. The same is confessed by others.  
Though they own the fits to be disturbances from the Devil, yet they indulge them,( not only Richard himself pleading for them, and J. F. likewise; but the persons that have them, do indulge them. Instances.  
1. The Girl at Dorington, whose Grandmother would have her use means against them, and she will not, but on the contrary, she boasts of them, as Mr. Davis's fits. A Fool will not part with her bawble for the Tower of London. Fits please fools, we see, though they would trouble wise people.  
2. One of them going to Market fell into a fit by the way, a person that came with her lamenting her case,[ O,( said she) I am never better in my life, than when I am in my fit.]  
3. At Kimbolton, one Lord's day, when R. D. preached there, a Pious and Judicious person went to see him, and found the Room where R. D. was set, just like a Play-house, by the prodigious lumbering and rout of the Jovial Fit-persons.   

6. The Number and Quality of R. D's People's Fits; according to the best Observation Eye-Witnesses and Ear-Witnesses have been able to make hitherto.  
1. THere is the Peeping Fit. in Sermon time peeping like Children at play. 2. The Smiling or Laughing Fit. 3. The Heaving Fit, these heave like a gorged Cat. 4. There is the Barking Fit, spit in their mouths, and make 'em Mastiffs, for they bark bravely: We have heard them. 5. The Schreaming Fit, when they schream and shriek out, so loud as some have heard them near half a mile off; and so desperately, as if they were all murdering; one would think there were Beelzebub's Slaughter-House; or that he possesseth them for Swine: This is most in fashion at Kimbolton. 6. The Tripping or Dancing Fit. In this Blindfold-Dance they won't believe Satan takes them by the hand, though reason tells them it never so plainly. In this Fit we conclude the Rowel Girls are most expert. 7. The Running Fit. In this the Kimbolton Girls excel the Rowelists; excepting that the Rowelists can run across upon Beams best, like Rats; and the Kimbolton Girls do run fastest up and down the streets. For we are satisfied from several very pious Eye-winesses, that the Kimbolton Girls run as desperately as if some Master Devil driven them. 8. The Canting Fit, this turns a sober man's stomach, though the enchanted country People admire it. 9. A Sleeping Fit. But this is so silly and dull, that we do not question but they'll discard it, for those take best, that have most life in them. 10 The Swearing and Cursing Fit. When a Tradesman stopped one of them in her Fits, what language, Reader, do you think she gave him? [ Dam ye.] Thus, like Saint, like Fit. And yet 'tis observed by several that the rest of the Davis●es are so impudent as to pled for this Swearing and Cursing Fit, telling People[ Oh! they are light-headed.] But why will they not make use of such means, as the Lord has afforded, to help against these Fits: Yea on the contrary, they indulge them, and boast of them. And wh●reas 'tis certain Mr. K. soon ridded his number of them by the Lord's good help; why might not Mr. Davis hope for the like riddance if he desired it, and used means proper for the removal of them. 11. The Jolly Fit, as merry as Crickets, when they are to go from any other Town to Rowel to hear Father Davis; yea, as vainly jolly on the Lords day as if they knew not, or however cared not, what day 'tis; Children and Fools, live merry lives, but they sport with their own folly and misery. 12. The Brazing Fit of Impudence. 13. The Hugging Fit, the young Wenches hugging Father Davis as an Ape hugs a Puppy-dog. 14. The Gasping Fit. This we perceive must be called a new Fit for D●●ky and his Preachers only. As when R. D. sets down in his Pulpit and falls a Gasping, and would you know what he gasps for, let him tell you himself [ 'tis for the Inspiration of the Spirit;] that you may know he is no ordinary Man. But 'tis well Dick if you do not drink too much Brandy before you go up into your Pulpit, and then( to save your credit with the Ignorant people) pretend you breath for the inspiration of the Spirit, and so mock the Holy Ghost by your desperate tricks. There have many more observed how you handle the Bottle, than you have been ware of. 15. A Crying Fit, resembled to the mourning in the Valley of Megiddon. Thus Satan has many hooks to fish with, that if one takes not, another may. But the Lord in mercy undeceive these deluded Creatures.   

7. Some things for the Country People to inquire farther about.  
1. WHether R. Davis did not really make a forcible attempt upon the Premises of the Wife of one of his Preachers? We could mention the Man's Name, and place of abode, but we spare him.  
2. How many Sambanetto's and Bastinadoes he bestowed on his Wife, to keep her from tattling, when she had begun to blab it out, and might have spoiled her Husband's Dignity as a Preacher, while it hangs so much on Dicky's sleeve?  
3. Whether his oil that he anointeth Fit-persons and Sick-persons with( when the Persons have a great Faith in it) be of the same kind with that which the Papists use in their Extreme Unction.  
4. Whether R. Davis be not a jesuit in Masquerade, seeing. 1. 'tis certain he jugles and equivocates like a jesuit? 2. He runs into Jesuitical Doctrines and Courses, and there may be many created J●suites in England, without going to St. Omers. 3. R D. deludes his poor silly People like a jesuit, and feeds them up with Lies. 4. He manifested himself to be a Jacobite a long while, by avoiding to Pray for their Majesties King William, and Queen Mary, as multitudes have observed, though we hope his alarum at the last Assizes at Northampton has obliged him to it now.  
5. Whether he hath not secret Converse with the Devil? For else how could he undertake and boast, he could Convert any ordinary Man at twice hearing him?  
We perceive plainly, that if he doth not make use of Charms, yet the Devil doth work under his Ministry with great Energy, that many have been, to themselves, and others also, unaccountably intoxicated. And have such a vehement impulse upon their minds, that they cannot forbear going again, and yet have no Rational, or Spiritual Conviction, Light, or Comfort, but a wonderful Confusion and Constraint, and some were almost distracted by going among them, as the Maids at Molesworth, and at Brampton, and that Maid at Dorington very near distraction, and many more such Instances according to Title 5th. Their Self Condemnedness. But when they keep clear from going to hear him, then they become well composed, as we know the Maid of Molesworth, and Dorington, and several more are, whose Names we would mention if it were convenient.  
Besides, the Ministers at Rowel Conference appeared to be Charmed, as one of them hath himself confessed. And how can he help some to Fits so speedily( as he has done, when they feared they were not truly and savingly Converted, because they had not those Fits;) unless he has some Secret help from the Devil? And what may the meaning of his prophesy be [ That the Legal Preachers will fall within Four Years time,] unless he either expected a Revolution of Popery, or he would amuse the People till Satan fetch him away, if he be a Conjurer.   

8. An Expostulation with an Advice unto the People of Rowel.  
YOU People whose Souls we wish well unto, Oh, when, when will you open your Eyes, and observe the horrid works of Satan among you! Were you once as a Golden Society, and now all covered with the dross of Heresies, errors, Obstinacy, Pride, Presumption? What is all your Wine become, Vinegar? What is there none of that precious Seed left, that Orthodox and Pious Mr. Browning, so carefully sowed among you? what nothing but Tares now appearing? what a Garden of Christ all over-run with weeds? Consider also how many precious Souls you have ruined abroad in other Towns. Will you never endeavour, and seek to get Pardon for your ruining that Person at Kettring, so conceited of R. D. his oil, as she might dolefully see her Presumption as well as R. D. his, before she died. Look upon that other Person that died in these delusions at Oundel; and have you not several more to lament for; we can tell you of more, if need be, who are already lost, and of Multitudes that are perishing under this Infection. And will you double your Damnation? will you not be contented to go blindfold to Hell, but will you draw others with you? Oh! break off your Iniquities before Divine Vengeance overtake you, and cry for Pardon and lift up your Lamentation, and bitter Wailings, wherever you go, that others that are deluded by your means may take warning, and turn from these errors and wicked courses, and cry mightily also for Pardon for themselves, and you both. Are there no Persons of understanding left among you? what not so much as a wîse woman to save perishing Abel, what not one to stand up, and oppose the encroaches of Satan; but do you contentedly suffer the Inheritance of the Lord to be swallowed up by him. Are not some convinced of these errors in Fenni-stant. Godmanchest. Cambr. Wellemb Oundel. Northampton. &c. And have not they by the Lords help delivered their own Souls, why cannot you at Rowel as well as they? yea, are there not Ministers at London, and Ministers in the Country, that would furnish you with a faithful Shepherd to guide you in the ways of Truth, if you would make your serious applications to them for one? Do not these things show that there is a possibility of your Recovery out of Satans hands, if you will but in good earnest set about it. And have you not great reason to set speedily about it, if you consider, that had you only murdered Persons unto Bodily Death, that Blood guiltiness would cry aloud against you? But oh, how many Souls have been, and are murdering through your means, through your harbouring of this vile heretic, and through your sending forth so many to spread these Heresies and errors! Oh, bethink yourselves before it be too late, of what you have done, and how many are perishing through this Infection round about you! Can't you plainly see their horrid Presumption, or Presumptuous Faith, instead of true Faith. Don't you know that a Presumptuous Faith will ruin Men, Micah 3.11. Luk. 13.25, 26, 27. And are you not sensible also, that  
1. That Faith which avoideth Scriptural Examination, is a Presumptuous and Delusive Faith; and such is the Faith of your party.  
2. That Faith which cherisheth persons Indwelling Corruptions, and upholds them in a plain rejection of many a part of God's Will, is Presumptuous, Delusive, and a Soul-ruining Faith: And this the foregoing Narrative manifests concerning your Davisites.  
3. Do not you know that the Faith that runs persons from God's word unto Revelations and Visions, is a false and delusive Faith? True Faith keepeth persons to God's Word as a more sure word of prophesy, than all Visions and Revelations; if you believe St. Peter in 2 Epist. ch. 1.18& 19. v. compared.  
4 And that the Faith that puts persons upon wresting the Scripture to their own Fancies, instead of subjecting their Consciences, Hearts and Lives to the plain meaning of God in his word, is a Presumptuous and Pernicious Faith. And thus we have shown your Party does.  
5. Do not you know that that Faith which pusseth up, is a Presumptuous Faith? Hab. 1.4. Luke 18.14. And do not your Parties Faith generally puff up? Else what mean your boasting of Light above others? Your trampling all the Godly Ministers under the feet of Contempt▪ What mean your Judging People while they are in this World? What mean your Rejecting the Doctrines and Warnings, and the much Honoured Name of your former Pastor, which will survive as a Name of blessed Memory, when Richard Davis and his Emissaries Names do rot? What mean the boasts of Perfection, and Glory like Angels? What mean such Boasts as these,[ Now the Gospel is come to Lowick] and[ there have not been so great Light in this Country for these forty Years] that is, indeed, never since the Antinominians were up here before, as some very well remember:) And[ Oh! what a brave day has this been]( when the greatest Boasters, upon Enquiry, could not remember one Sentence of the Sermon so much boasted of!) Do not these things fully declare you have run People into a Presumptuous Faith, a Faith that puffs them up with Pride? And,  
6. Is not a blind Faith a Presumptuous Faith? And yet how many of these mighty Believers in your Party do not understand what they boast of? The Person that made that great Cry, that the Gospel was come to Lowick▪ and when some of Burton asked him what Gospel, he was no more able to tell than a Child. And your principal Persons at Wellemb●rough, when they boasted of this great Light, and the Revealing the Gospel now: Upon Examination, what Gospel was come to Wellemborough, and what Gospel Tru●hs Richard Davis preached up, that other Godly Ministers had not before him? they could not instance in any one Gospel Truth. Don't these things show the blindness of the Faith of your Party, as making a great N●ise; and when Men come to look narrowly into matters, they find no new Truths, but only old Errors raled up, and newly broached by, R. D. &c.  
7. Is not that Faith a presumptuous Faith, that People come so easily by? But your People boast much how easily they come by their Faith, in such Language as this,[ What cannot you believe, 'tis easy to believe.] Tell them of Sin, and they'll believe away all their Sense of Sin; and believe Humiliation, Confession, &c. all out of Doors: And R. D. preaches up this immediate Confidence, and tells them they must hold it fast to the end.  
8. True Faith worketh by Love, Love to Christ and his whole Interest. Then were your Faith true, you dare not divide the Kingdom of Christ, you d●re not set up Faith to throw down Repentance; You dare not set up Justification and Faith against good Works; You dare not run Headlong into Errors, and withal so desperately seek to divide all Gospel Churches: You dare not Idolize Mr. Davis as you have so often done both in your Speeches and Carriage, besides your running away from Prayer at J. Osburns, and leaving God's Worship to see Mr. Davis. You dare not continue any longer a Nursery of Errors, nursing up Plants for Hell. If you had true faith, you dare not continue a Fountain of Delusions, to sand forth such poisonous Streams; and dare not serve Satan under a pretence of serving Christ. If your Faith were true, you would throw away your Vizards and Masking pretences; you would turn from these works of Darkness, and reform speedily upon this plain Call, and you would mourn for your Ambition and Pride, that brought you into this sad Condition●; and mourn for your Idolatrous cleaving to a Creature, and to your own Fancies, instead of God and his Word. And you will take this following advice to wash away your Guilt( as much as is possible.)  
1. In the sense of your Blood-guiltiness, and your great Backsliding from God and his Truths, you will speedily spew out from among you with utter abhorrence; that vile Deceiver of Souls, Richard Davis, with all his Preachers, and all those that stickle for them: Or you will immediately gather together all that have any sparks of true fear of God in them, and would utterly withdraw from him and his wicked Party, who have been such unaccountable Snares to the Society at Rowel; and would bind your Souls in a solemn Engagement, to turn from all those Errors, and Wickednesses, unto the Truths and ways of the Living God, in and through the Lord's help.  
2. You would set apart a day for most solemn Humiliation of your Souls before the Lord for your Sins, that have brought you into this deplorable Condition; and would call in the Faithful Ministers and Neighbours to join in the Work, and to be Witnesses between the Lord and you; of your serious Renunciation of those Errors, and your public and solemn returning to the Lord; that the Lord may yet look upon you, and rejoice over you to do you good; and for your obtaining, through the blood of Christ, pardon yet at last.  
3. You would sand Letters of Confession, and Humiliation, and warning against these heretics, unto those Towns and Villages, which through your means have been Infected; and where any Souls are yet perishing by the Infection.  
4. You would hear none of them any more, nor converse with any of their Adherents any more familiarly( as much as you are able to avoid it) lest they should flatter or persuade you back into the Snares of the Devil.  
5. You would immediately use the utmost diligence, to get such a Pastor among you, as is sound in the Faith, and abhors Errors; and you would earnestly invite in all the Ministers about you, to Preach there by turns, till you can get such a faithful Shepherd to settle among you. And the Ministers about you several of them we hear, would do the utmost to assist and serve you in so great a Concern, for the Glory of Christ's Truths, and the Salvation of Souls.  
7. Those that have not an Opportunity to assist publicly, as Women, and Servants under the Yoke, yet by all manner of means they can find, they would promote this great, pious and acceptable Work of a solemn and effectual Reformation, and that the Lord may give you all Grace thus to act for God, for his Truths, for your own, and for others Salvation, hath been continually, and shall still be  
Our hearty Request unto the Lord on your behalf.   
FINIS.