ABJURATION OF POPERY, BY THOMAS ABERNETHIE: Sometime Jesuit, but now penitent Sinner, and an unworthy Member of the true reformed Church of God in Scotland, at Edinburgh, in the Grayfrier Church, the 24. of August, 1638.  EXOD. 23. 2 Thou shalt not follow a multitude, to do evil. Matth. 7. 13, 14. Enter ye in at the straight gate, for wide is the way that leadeth to destruction, and many there be which go in thereat: Because straight is the gate, and narrow is the way which leadeth unto life, and few there be that find it. 
VERITAS. JINCET. TANDEM.  
Printed at Edinburgh, in King James his College, by George Anderson. 1638.   

To the courteous Reader.  
COurteous Reader, in these subsequent pages, excuse I pray thee, the shortness of the matter, and the rudeness of the style, and attribute that to my calling, being long a Soldier; and this to my education, which hath been more out of my native Country than in it, and make thy use of the matter which I have set down for thy well, rather than to censure the defect of my language. Farewell.   
LORD be merciful unto me, heal my soul, for I have sinned against thee. PSAL. xli. 
THis day (right Honourable, Reverend, and Well-beloved, in our common Lord and Saviour Christ Jesus) is keeped very solemn and holy, by these who equalise; yea prefer some of their fabulous saints days, to the Lords own day, in respect of the relation they 
Pet. Ribadineira in vita Sancti Barthol.  say it hath to the Apostle Bartholomew, who being excoriat, should have suffered martyrdom on such a day; but of You is solemnised, to the end Ye may behold a poor wretched sinner, pull off and 
See the 4. chap. to the Ephes. 11. 22, 23, 24. joh. 1. 29.  throw away his old skin of Popish Idolatry and superstition, that he may compeare in the sight of God and men, with a new garment of righteousness, dyeed in the blood of that immaculate Lamb, who taketh away the sins of the world.  
I know that my presence for this action will be no small subject of admiration to you all that hear and see me this day, for truly, I find it to myself, so that I may justly say with the Apostle, 
1 Cor. 4. 9  I am made a spectacle unto the world, and to Angels, and to men. To the wicked world a spectacle of indignation and hatred, for quiting it, and taking me to the precious blood of my Saviour Christ, To the good Angels, at the conversion of a sinner: To men, 
Luke 15. 7.  of compassion and admriation. In you, I perceive this admiration to be joined with joy and gladness, considering the diligent care of your sweet LORD, and loving Master, in bringing home your lost brother upon the shoulders of His mercy, to His own sheepfold: in me poor Publican with shame 
joh. 10. 16. Luk. 18. 13. Pfal. 119. 176.  and confusion of face, beholding my long suffering God, and you from whom I have gone, alas, too long astray. In you with pity and compassion, to view me thus cruelly tormented with so many ravening wolves, in me with indignation, for suffering myself to be deceived so long with these infernal thiefs: In you, with praise and thanksgiving, to see me brought home again alive, in me, with fear and trembling of my Saviour's wrath for going and straying so long astray.  
Now to give satisfaction in some measure to your admiration, I will let you understand the cause thereof, that is, my cursed life in Popery, and how it hath pleased my gracious God to convert me from it, exponing these few words of the royal Prophet, Lord be merciful unto me, heal my 
Psal. 42. 4.  soul, for I have sinned against thee. In which words ye may perceive, that the Prophet having gone astray, touched with remorse of conscience, first he returneth to his God with unfeigned repentance, and beggeth pardon for his sins, Lord be merciful unto me: Next, because his soul was deadly wounded, he prayeth earnestly for the health of it, heal my soul; And thirdly, he gives the reason of his petition, for I have sinned against thee. In imitation of this mighty King, now turned a humble supplicant, I mind, Godwilling, to show you these things following. 1. How I have wounded my soul, and sinned, by following of Popery, I have sinned against thee. 2. How it hath pleased God of his only mercy to heal my soul in his own time: Heale my soul 3. I shall crave pardon first of God, then of my dear Countrymen, in Scotland, of you that be here present, and of all these who profess with sincerity the reformed Religion, according to Gods written word, saying, LORD be merciful unto me: 4. And lastlie, I shall answer to some idle objections against this my sincere confession, and hearty resolution.  
Concerning the first point, the words contain four things worthy of consideration; 1. The person that hath sinned, in the word (ay) 2. The person against whom the sin is committed, in the word (thee) 3. The sin itself, in the word (sinned) and 4. the madness of a sinner, to oppose himself agoinst so strong a party as GOD, in the word (against) Neither will I insist upon the word (have) supponing this confession of the Prophets, and mine to be of bygone sins, whereof remorse of conscience draweth us to a confession; nor mind I to be curious, exponing the literal, anagogical, tropological, or other senses of the words; because I intent only to make a relation of my life in Popery, with an abjuration of the same, and not a preaching, knowing that no man should take that calling upon him, but he who was called of God, as was Aaron. 
Heb. 5. ●▪ ●▪   
But to come to the words, this particle (ay) first showeth the quality of the person that sins, I that am a King, quoth the Prophet, have sinned against thee, which consideration doth likewise aggravate my sin; for I may say, I who was brought up of honourable parents, with a most religious Minister of God's word, for the space of six years have sinned, renouncing that Heavenly doctrine which I learned of them; I who had exponed my life in the wars, to all hazards whereto that calling is subject, sundry years in Germany, for the overthrow of Popery; was not a year out of the wars, till in my travels passing through Italy, I was made a prey in Florence, by an English Jesuit, called Thomson or Gerard, both to his religion and profession. This word may likewise serve for reproof to those who delight more in descriving their neighbour's sins, than confessing their own, forgetful of our Saviour's words, Judge not; that ye be not judged, 
Matth. 7. ●. 2. 5.  for with what judgement ye judge, ye shall be judged. And thereafter, Thou hypocrite, first cast out the beam out of thine own eye, and then shalt thou see clear lie: to east out the moat out of thy brother's eye.  
The second thing considerable here, is the person offended, against whom I have sinned, and this is God Almighty, for against GOD are all sins which are committed either mediately or immediately; against thee only have I sinned; and done thïs evil 
Psal. 51. 4.  in thy fight. The words may serve for confutation and admonition; confutation of the Papists error, who confess their sins to earthly men, and not to God, receiving forgiveness of their Priest. I said (and not to God) whereat I know they will take exceptions, but they need not, for millions of them confess, who scarcely know any other God but the Priest, who hath his style book of interrogatories, where to they answer, and thereafter are absolved; moreover, although they know GOD, yet I am persuaded, that confessing to the Priest, they confess not to GOD, because GOD desires not the Priests help, for he sayeth Come unto me all ye 
Mat. 11. 28.  that labour, and are heavy loaden, and I will give you rest, etc. and ye shall find rest unto your souls. And the Royal Prophet sayeth, I acknowledged my sin unto thee, and mine iniquity have I not hid, I said I will confess my transgressions unto the LORD, and 
Psal. 32. 5.  thou forgavest the iniquity of my sin. The ●poore Publican said not, Ghostly father, but GOD be 
john 1. 9  merciful unto me a sinner: And John giveth us this assurance, that, if we confess our sins, he is faithful, to forgive us our sins, and to cleanse us from all unrighteousness. thirdly, all the Jesuits that ever have written scholastic divinity, agree in one voice, that the remission of the confessed sins to the Priest, is done by the contrition of the heart, which contrition must preceded (as they confess) the Priest's absolution, either by priority of time, or of nature▪ and therefore, absolution, and confession of, and to Priests are altogether unnecessary, except it be to inform that Man of Sin of all his clients intentions of heart, and actions whatsoever; for they must confess to their Parish Priest all their thoughts, words, and deeds, once at least in the year, under the pain of eternal condemnation; or else to gather in monies by restitution, alms; penance for great sins to the Cloisters, and such like ends: but here I will not insist upon the knavery of auriculare confession, hoping in GOD to let it be better known hereafter to the world.  
They serve for admonition of my ingratitude towards my good GOD, and gracious Lord, against the Lord I have sinned, who elected me to glory, before the foundation of the world; who created me in time, to thy own similitude and likeness, 
Genes. i. 27  who by withdrawing of thy helping hand, might have redacted me to nothing again, and yet by thy Divine providence, thou hast conserved me, so long from many perils and dangers, and given me so large time of repentance; who furnished me with good education, and bestowed several good gifts of nature upon me: O more than brutish ingratitude! Thou gave thy only begotten Son for my sins, when I was thine enemy; and I have gone about to destroy thy glory, and his kingdom▪ but yet my comfort is, that, If when we were enemies, 
Rom. 5. 10  we were reconcealed to GOD, by the death of his Son, much more being reconciled, we shall be saved by his life.  
Thirdly, I must relate the sins themselves which I have committed against this gracious GOD. Alas LORD, I have sinned against thee, neglecting that precious time of my youth, wherein I employed more my understanding to learning, than my will to piety, attending rather to become a good scholar than a good Christian, conferring more with Aristotle, and his followers, than with Christ and his Apostles; I have sinned by curiosity, exposing myself in foreign Countries, especially in Italy, to occasions in conference, and disputing with the Jefuits, who knew cunningly how to circumveene me, and can work their own ends; I have sinned by weak and inconstant facilitic, yielding too soon to their alluring delusions; I have sinned using too much diligence in drinking the cup of their pestiferous doctrine, the space of nine years, both in Italy and France, where I studied three years to their deceitful philosophy, four years to their sophistical divinity▪ and two years to their hypocritical superstition, or superstitious hypocrisy, in their Novitiate at Rome; I have sinned, desiring so earnestly after my studies to return to my country, for seducing of others, as I had been seduced myself, using all the tricks and conceits which the wit of man, or hell could afford me, to deceive the Godly: True it is, that I had rare masters in this calling, and good help to perform my duty, to wit, an ample power to difpense with all things both to myself and others: I have sinned, employing my wits and travels to seduce GOD'S elect, the space of two or three years, for the most part, in the North, amongst my friends, in, and about Aberdeene, Elgin▪ and Ban●ff; as likewise in Cathnes, where I lived more as an year Chamerlane and bailie to my Lord of Berriedail; (this office I made choice of, that by the frequent variety of people I might work my own ends, without suspicion.) I have sinned by wresting of Scriptures, persuading others to believe that whereof I had no evidence in GOD'S word, I have sinned, distilling my brains to find out means, make great journeys to obtain them, and propone them to high personages, for the extirpation of GOD'S true religion in Scotland; I have sinned; by not living so duerifully to my GOD these three years bygone, (for so long time have I been a seeming member of the true reformed Church of God) as became a true and sincere reformed Christian These, and many more are the grievous sins wherewith loaden, with the Publican, I stand afar of, not worthy so much as to lift up mine eyes unto heaven, but smiting my breast, say, GOD be 
Luk. 18. 13▪  merciful unto me a sinner.  
Fourth, and lastly, the word (against) draws me to a consideration of my madness, opposing myself against so strong a party as God. What! knew I not that it were hard for me to kick against the pricks? Knew I not poor Nadab, and Abibu, 
Acts. 9 5.  notwithstanding they were the sons of Aaron, were destroyed for offering strange fire? And there went 
Levit. 10. 2.  out fire from the Lord, and devoured them, and they died before the Lord. Knew I not, that Vzzah was smote to death, for laying his hand of good intention to uphold the Ark from falling, being shaken with the oxen that drew it? And the anger of the Lord was kindled against Uzzah, and GOD smote him 
2 Sam. 6. 7  there for his error, and there he died, before the ark of GOD. Knew I not that Corah, Dathan, and Abiram, although they were Levits, were swallowed up quick for murmuring against Moses? And the 
Numb. 16. 32.  earth opened her mouth, and swallowed them up, and their houses, and all the men that pertained unto Corah, 
Hag. 2. 6.  and all their goods. Knew I not thy almighty power, by the Prophet speaking this of thee? And I will shake the heavens, and the earth, and the sea, and the dry land? Knew I not that thou art the GOD of hosts, having infinite multitude of Angels for thy soldiers, with all the rest of thy creatures, as instruments of thy just wrath, and indignation against sinners? O intolerable madness of mine! This all, and much more I knew, and yet persisted in my wickedness against so strong a party. O infinite Ocean, and superaboundant treasure of mercy! What shall I say? I poor naughty worm, yea, dust, opposed myself to that great GOD of heaven and earth, by such kind of grievous sins, and heinous crimes; as idolatry, taking away of his glory, spoiling him of his offices, taking upon me his authority, by forgiving of sins, and such like; and yet he out of his Fatherly love desisted not to do me good, preserving me from many perils and dangers, both in pest, wars, and travels: roborating my memory to receive, and keep great diversity of languages, and strengthening my understanding to learn the experience, and government of divers kingdoms, and Country's. Lord, I continued to offend thee, and thou continued to bless me; Dear Saviour, who will consider these wonderful works of thine on me, and not likewise confess with me, that thou art, a father of mercy 
2 Cor. 1. 3.  and GOD of all comfort? That not only by nature, but also by miscarriage I was a child of wrath, but 
Ephes. 2. 4. 5.  GOD, who is rich in mercy, for his great love wherewith he loved me, even when I was dead in sins, bathe quickened me. Now truly I see most loving Father, 
Rom. 9 15  〈◊〉 〈◊〉 wilt have 〈◊〉. on whom thou wilt have mercy, and wilt have compassion on whom thou wilt have compassion: And consequently, I may proclaim 
Exod. 34. 6.  the Lord, the Lord God merciful, and gracious, long suffering, and abundant in goodness and truth: and 
Psal. 145. 9  conclude this first point with the Prophet David, that thy tender mercies are over all thy works. For most meek father, although I have most grievously sinned against thee, yet thou hast been most merciful unto me, Glory, Honour, and Praise, be unto thy holy Name therefore.  
This my Confession and acknowledgement of the mercies of GOD towards me, are not done by me to courage others, in the continuance of their sins: For that same GOD, who out of his free mercy, spared me for a time, he destroyed with thunder 
Euseb.  from heaven that tyrannous apostate Julian in the heat of his sin, crying out with despare, Thou hast overcome O Gililean: and suffered Judas to enter into desperation, at the sight of the greatness of 
Matth. 27. and 5.  his sin, and cut off his miserable life with his own hands. I know that the Prophet sayeth, though your sins be as scarlet they shall be as white as snow, though 
Isay 1. 18.  they be red as crimson, they shall be as wool; Yet Christ Jesus, the master of all Prophets sayeth thereafter, but except ye repent, ye shall all likewise perish; 
Luk. 13. 5  for as GOD, is merciful, so is He likewise just.  
That worthy Doctor Austin sayeth, Humanum est peccare, Diabolicum perseverare, & Angelicum resurgere: It is a humane thing to fall in sin, a devilish to persevere therein, and an angelic, or supernatural, to rise from it. Therefore, having in the first point of this discourse shown you, how it hath pleased God to suffer me to fall by humane fragility, and devilish perseverance in that monstruous sin of Popery: In this second I will, Godwilling, let you understand, how it hath pleased God to raise me up, from that lethargy of superstitious idolatry, and heal my soul wounded with Popery, which was the second thing proponed by me in the beginning.  
Upon these words, Heale my soul, I might expatiat myself, and amplify this discourse largely, with two considerations▪ First, enquiring wherein consisteth the health and perfection of man's poor wounded soul; and secondly, considering the nature and properties of the soul which is healed, touching the first, I might have to do with three sorts of persons, morale Philosophers, scholastic Divines, and erroneous Papists. Showing the first, that the perfection, health, and happiness of our soul doth not consist in worldly pleasures, riches, sensual lusts, carnal concupiscences, adoption of moral virtues, speculation, or contemplation of God's creatures, or in the dominion of the soul of man over his own passions, as many of them have had these several opinions.  
Discoursing with the second, and trying, whether or not that eternal felicity, and happiness of our souls, doth consist in the actions of the understanding, or of the will, or of both, and in what kind: And refuting the third in four points; first, Letting them see their error, when they employ their Saints at Rome, Loret, Galatia, and where they think expedient for health to their soul, besides Christ, or between them and Christ: 2. Showing them, that the Sacrament of Baptism is not so absolute a salve, but it leaveth behind it the root and seed of sin, fomitem peccati. 3. Demonstrating to them, that man's good works, although they be tokens or symptoms, yet are they not the cure and salve of the health of man's poor wounded soul: And 4. That, that true mean of the health of our soul, Repentance, is not to be defiled by their auricular confession, and execrable satisfaction, but is to be understood of a broken and contrite heart, applying by faith the dear merits of that precious blood of Jesus Christ, to our poor wounded souls. But all these points of doctrine, with their several spiritual observations and uses, I remit to an other time and place, giving them Augustine's resolution for all their questions, Creasti nos Domine propter 
August. soliloq.  te, & inquietum est cor nostrum, donec requiescat in te●: Thou hast created us (O Lord) for thee, and our soul is restless till it repose on thee. O thou carnal minded, and sensual man! look if thou hast this restlessness or not in thy soul; Thou drunkard, glutton, adulterer, fornicator usurer, oppressovi, invyer, backbiter, liar, ambitious, proud, presumptuous, angry, politic or atheist man, and the rest of you, whose end is destruction, whose god is your belly; 
● Phil. 3. 19  and whose glory is in your shame, who mind earthly things, look and consider nearly (for it concerneth eternity) if ye expect the health of your souls, from these your particular gods and idols, or whence the Apostle expecteth it, when he sayeth, For our conversation is in Heaven, whence also we 
Ibid. V. 20.  look for the Saviour, the Lord Jesus Christ: And the Prophet in my text, LORD be merciful unto me, heal my soul. Take heed I say, take heed, lest it be said to you sometime, as the Apostle said to the Romans; what fruit had ye then in those things, whereof 
Rom. 6. 21.  ye are now ashamed? for the end of these things is death: Or as Christ our blessed Saviour said, what 
Marc. 8. 36  shall it profit a man, if he shall gain the whole world, and loss his own soul? or what shall a man give in exchange for his soul?  
That which I might have spoken of the nature and properties of the soul, I pass for the present, remitting the courteous Reader to the commentaries upon Aristotle's books of the soul; And coming to my particular, I will show you how it hath pleased God, in his own appointed time, to heal my soul from the pest of Popery.  
And therein I find two things to be remarked, the time, and the causes of this my restored health. As for the first, it is evidently known, that the Lord hath his own time in calling of souls, Calling 
Matth. 20. 3. 5. 6.  some about the third, some about the sixth, some about the ninth, and some about the eleventh hour. Peter, and some other of his Apostles he called, when they were busied mending, and dressing their nets: Others, as Matthew waiting upon their customs, 
Matth. 4. 18  greedy gain, and dross of the world: Some as 
Matth. 9 9  Paul when they were persecuting his flock: Others 
Acts. 9 6. Ridab. 2. 8▪ August.  by reading of holy Scriptures, as was Augustine: Some by public preaching, as the most part of all Christians, and others by private discourses, as the Queen of the Ethiopians Eunuch: Neither can 
Acts. 8. 30.  there be given any other reason of this, but the good pleasure of GOD; For it is not of him that willeth, nor, of him that runneth, but of GOD that showeth mercy: Who in his own time, without any of 
Rom. 9 16.  my deservings did call upon me, when I was plunged in idolatry myself, and drawing others daily to that same precipice, taking up the duties and customs of Caithnes as Chamerlaine; where it is to be remarked, that this dissimulation of apparels, offices, etc. is a common policy of the Jesuits, to the end, some of them may be intelligencers in Kings Courts, as I know two; One as a Noble man, and another as a Knight in London: the first lives in Clarkenwall, the second in Drurie-laine; the one is provincial and superior of some five hundreth Jesuits in England, the other a prime Scholar, and Courteour. Others go thus, for perverting of Kings and kingdoms, as with Sigismond, late King of Pole, they went as Hyducks, or infantry, into Sweden, for the perversion of that people, which being detected, the King and they were thirst out of 
In the histories of Swaden & Pole.  his own righteous Kingdom for ever: or as Demetrius Emperors of Musco, who taking them in after that same manner, lost his life and his empire, as his wife's brother in law, Constantine Koribut Duke of Visniovits in Pole related to myself, and that he had suffered three years' imprisonment for it in Musco, which maketh him detest the Jesuits ever since. Some of them go for their own re-establishment as P. Peter Cotton, to get themselves in again in France, after they were banished, for attempting to kill, and for wounding King Henry the fourth: This is no calumny, for one was execute in Paris, and all banished out of France, and a pyramid of ignominy erected against them, where the treasure was execute, for this business. Some go daily thorough Venice, dealing with ambassadors, and making friends to get in there again; others to acquit by indirect ways the favour of Kings, for they seek no more but presence and access to pervert 
Nota bene intelligenti pauca.  Kings and Princes. Or if they can not prevail, they cut them off, and are worse than the devil▪ for resist the Devil, and he will flee from you, 
jam. 4. 5.  but they will not quite their point, till they work the mischief. Beware therefore Kings and Princes, beware kingdoms and commonwealths. Beware of false prophets, which come to you in sheep's clothing, 
7. 15.  but inwardly are ravening woolves. And thou Britain especially Scotland, my dear country, the purest portion of Christ's Church in the world this day, assure thyself, and I assure thee, for I know it, that thy good people are as sheep in the mids of woolves, be ye therefore (heads and members thereof) wise as serpents Casting out this bond woman 
Mat. 10. 16  and her Son, by the execution of the Law, of 
Gen. 21. 10  the kingdom, ad amussim, punctually, not granting them a pecunial liberty of conscience, or any toleration whatsoever, and GOD will help you, yet notwithstanding yonr imminent dangers, whereof I shall advertise you in the end of this discourse; otherwise your liberties and kingdoms are lost, and Antichrist hath prevailed. Concerning the time likewise, it is to be considered that which an ancient remarks of Paul, to wit that God did call him being a persecuter, brought up among the learned at Gamaliels' fleet, knowing all their plots and conspiracies against Gods elect, he might better being converted give antidotes again their poison; for it he had done somuch out of blind zeile, for the defence of his Father's 
Rom. 9 3.  traditions, much more would he for the true service of GOD, wish that he were an accursed from Christ for his brethren. Even so think I truly that my dear Saviour have dealt with me, not calling me when I entered to their errors, nor when I was drinking in their pernicious doctrine, neither when I was employed to work the mystery of iniquity against the true Church of God: but when I had learned all their tricks, plots, conspiracies, devices, and inventions, for the extirpation of God's true religion; that being brought up at Vrbanus feet, and knowing their malice, I might the better with God's grace provide remedics against their pernicious designs; and as I had taken great pains for the achieving of their malicious ends, much more should I labour now in Christ's vineyard, for the edification of Christ's mystical body the Church. The 
Col. 1. 24.  Lord of his infinite mercy grant me his favourable assistance, and powerful grace thereto.  
The second thing that I proposed, was, the causes of the health of my Soul; and these are four, material, formal, final, and efficient; the first is the soul itself taken specificative, the second is the same soul taken reduplicative, ut sanata, as healed; the third or final, is that eternal joy and felicity, for the which before time God hath elected, and in time created, not only me, but all these likewise who serve him with true sincerity; which felicity the Apostle thus describeth: the eye hath not scene, 
1 Cor. 2. 9 See Revel. 21. 22. chapters.  nor ear heard, neither hath entered into the heart of man, the things which God hath prepared for them that love him. The fourth and last is threefold, principal, meritorious, and instrumental. The principal efficient cause of the health of my soul was the blessed and holy Trinity, it being an action ad extra, and all such are common to the three persons of the Trinity, as Divines teach. The meritorious was, the precious blood of my sweet and loving Saviour Christ Jesus, for it is through this only oblation that we are made holy, and have eternal redemption. By 
Heb. 10. 14. 2. and 17. c. 18.  His will we are sanctified, through the offering of the body of Jesus Christ, once for all. For by one offering he hath perfected for ever them that are sanctified, 
See Heb. 10. & Romans the 5.  and their sins and iniquities will he remember no more; now where remission of these are, there is no more offering for sin. And the Apostle Peter sayeth, Nei her is there salvation in any other, for there 
Acts 4. 12.  is none other name under heaven given among men, whereby we must be saved. The whole new Testament proveth this truth; and yet the force of error is so great, that they who live in that Sodomitish Babylon, do not perceive it, but run headlong to other cures for their wounded souls, than to the meritorious blood of that immaculate Lamb, 
Joh. 1. 29. 36.  who taketh away the sins of the world. Away then, away, depart from me all ye workers of iniquity; away ye that flee for cure of your Souls, to your Ladies, 
Psal. 9 8.  Saints, good works, reiterate false sacrifices in the Mass, relics, crosses, holy water, pilgramages, processions, works of supererogation, indulgences and pardons, working of true and false sacraments ex opere operato, and to an infinite number of idolatrous rites and ceremonies, forged by the ancient Pagans and Popes ancient and modern; away I say, for I tell you, except ye repent (of these 
Luke 13. 3  your idolatrous courses) ye shall all likewise perish. 
1 Cor. 2. 2.  Away, and see that with Paul, ye rejoice in nothing but Jesus Christ, and him crucified. Remember that it is momentany which delighteth, and eternal which tormenteth. Take heed, that when ye shall compeer at that great day, with your souls ulcerat, by your idolatrous superstition, crying for cure, that Christ the only Physician of souls answer you not, I never knew you, depart from me ye that work 
Mat. 7. 23.  iniquity: Or as he sayeth in another place, Depart from me ye cursed into everlasting fire, prepared 
Mat. 25. 41  for the devil and his angels. Now God of his goodness open your eyes, and let you understand the intolerable wrongs which ye do to his divine Majesty, his Church, and your own souls, that doing unfeigned repentance, ye may efchew his fearful judgements.  
I come now to the third efficient cause, calledinstrumentall or second cause, whereby God wrought this wonderful cure in me. If any man expect here of me the decision of that philosophical question of God's concourse with the second causes, for the production of their effects, being necessare for the understanding of that controversy, de authore peccati, of the author of sin: I pray him excuse my brevity, and address himself to the interpreters of Aristotle's treatise, de causa efficient: But to our purpose.  
No man can doubt, but the Lord as he is infinitely merciful in the conversion of sinners; so is he infinitely wise and rich, in the external means which he employeth for that use: I speak not of the internal▪ mean of the conversion of a sinner, which according to Divines is gratia praeveniens, and gratia excitans, a prevening and stirring up grace, quae operatur in nobis sine nobis, which worketh in us, without our help, as Augustine 
August. de gra. & llb. arb.  affirmeth: Of these external means we have many in sacred records. Christ healing some with a look only, the Lord turned, and looked upon Peter, etc. 
Luke 22. 61, 62.  and Peter went out and wept bitterly: Others as the woman diseased with the issue of blood, by touching his garment, received present health both of body and soul. 
Mat. 9 22.  Some by his divine conference, as the Samarit an woman▪ 
joh. 4. 15.  Others by the example of his wonderful patience, 
Luk. 23. 40, 41.  and miraculous passion, as the thief upon the cross, Some by touching and feeling his precious wounds, as the Apostle Thomas: Others by extraordinary courses, as 
joh. 20. 27 and 28.  the Apostle Paul: Neither need we inquire for any reason of these proceedings of Christ, but that that 
Act. 9 4.  the Apostle giveth, when he cryeth out, O the depth 
Rom. 11. 33, 34, 35.  of the riches, both of the wisdom and knowledge of God, how unsearchable are his judgements, and his ways past finding out, for who hath been his counsellor.  
As for the external means, or instrumental cause of my conversion to GOD, and recovered health of my soul, it was truly the reading of holy Scripture, after this form, It fell out some three years ago (or thereabout) in Cathnes, that after I had ended my ordinary superstitions, as breviary, Mass, Beeds, and suchlike trash, I used commonly to read a chapter of the Bible; and one day reading these words of Paul, Beware lest any man spoil you thorough 
Colos. 2. 8.  philosophie, and vain deceat, after the traditions of men, after the rudiments of the world, and not after Christ; and so forth to the end of the chapter, I was presently seized with a doubt against Popery; that the Apostles admonition was, that God's children should beware of them; and that the same time I was illuminate with an extraordinary light, whereby comparing the words of the Apostle with their doctrine and actions, I was convicted in my mind to define Popery to be a superstitious mass of policy, under pretext of religion: And examining more narrowly I found these four points, philosophy, vain deceat, or sophistry, traditions of men, and the rudiments of the world, to be the four pillars whereupon that Babylonish tower of Rome doth stand; or else the four wheels whereupon that fiery cart of superstitious masses and heathenish idolatry is drawn thorough the world and will be drawn, till it please God, to consume that Man of Sin with the spirit of his mouth, and destroy him with the brightness 
2 Thes. 2. 8.  of his coming.  
I might (and mind Godwilling hereafter) demonstrate, that all the contraversies between papists and us, may be easily brought to these four monstruous heads of popery, but for the present I will only indicat some few; Their transubstantiation is grounded upon that Logical treatise of the Quantity, where they destroy the nature of quantity, to build their breadie god, their justification by works, and their free will are built upon that physical question of God's concourse with the second causes in Aristotle's treatise of the efficient cause. That high question of predestination, upon the foreknowledge of good works, standeth upon the decision of that Logical question, de futuris contingentibus, of contingent things to come; their fundamental ground of all papistry, the pope's hierarchy is built upon Aristotle's politics, and taught in the Jesuits moral philosophy. Moreover, their pope's infallibility is but vain deceit and sophistry, as likewise, their absolute necessity of baptism▪ dispensation with solemn vows, judging of God's word, and the like; In a word, their five bastard sacraments, with all their superstitious rites and ceremonies, sacrifice of the mass for the quick and the dead, canonisation of saints, invocation of angels and saints departed, worshipping of images, relics, and crosses, dedication and consecration of churches, altars, and days, baptising of bells, and ships, blessing of holy water, and sprinkling of it upon men and beasts, to gain monies (as at Rome on S. Antony's day, is done to all the horse and beasts in the country whereby the monks get that day to entertain them well in their lecherous idleness, till that time twelve month) All these I say, and the rest of that stinking tr●sh, depend and hang upon these three pillars, vained ceit or sophistry, traeditions of men, and the rudiments of the world, which to blind poor souls, maketh them bring in that new found distinction of God's word, written and unwritten. And as for their philosophy, for by that which I have abovementioned, their own great pillar Albertin, a Jesuit, hath set out three volumes in folio, where he showeth all their scholastic Divinity, and controversies of religion to be grounded upon the principles of humane philosophy. O base and sandy ground, for articles of faith, and matters of salvation! O wise philosophers, or rather 
1 Cor. 3. 11, 19, 20.  foolish ignorants! Know ye not that other foundation can no man lay, then that is laid, which is Jesus Christ? And that the wisdom of the world is foolishness with GOD: for it is written, He taketh the wise in their own craftiness. And again the Lord knoweth the thoughts of the wise that they are vain.  
Now if any man ask me, wherefore I left Papistry? I answer before my GOD, as the Lord shall save me in that great day, when all secret thoughts shall be revealed, that no carnal thought, or worldly rentation did move me to take this resolution; but only, that after serious examination, and reading of God's word, by conference with Jesuits in Pole, and Ministers in divers countries, although neither of them knew me to have been a Jesuit, I found that Papistry was built upon this sandy foundation of Philosophy, 
Colos. 2. 8.  sophistry, traditions, and the rudiments of the world, and not upon that invincible rock Christ 
Mat. 7. 25 16, 18. Rom. 9 33 1 Cor. 10. 4 1 Pet. 2. 8. Revel. 18. 4  Jesus, And therefore I resolved to come out of Babylon, that I should not be partaker of her sins, and that I should not receive of her plagues: And hid myself in the cleft of this rock, that is in the wounds of my dear and only Saviour Christ Jesus, denying all other mean of salvation, but that which is written in his holy word, adjoining myself to the true reformed Church of God, in Scotland. Whereof if any man ask the reason of adjoining myself to the Church of God in Scotland, rather than to another church, as England or Germany: I answer them, that I mind to use a part of the Physician's counsel, who give for a singular antidote, against the pest of the body three things to observe, that is, citò, longè, tardè; which is somuch, as whosoever will be free of the bodily pest, let him go soon away from the place infected, next go far away; and thirdly, to stay long away, that the place be well cleansed before he return: so say I, whosoever will be free of that spiritual pest of Antichrist let him use three things, citò, longè nunquam, that is, let him go soon away from it, next far away; and thirdly never to return back again to it: And because the Church of God in Scotland observeth best this infallible rule of any of them all, being farrest from all popish superstition, and nearest to apostolical purity, therefore I have adhered thereto, and not to any of the rest. And because reading of the Scripture was the occasion, and instrumental▪ cause of this my recovered health; I exhort, by the tender mercies of Christ, that every man take some pains every day to read a portion of Scripture; especially ye blinded papists, to whom it is a mortal sin to read it, more than the Alcoran, except ye have a dispensation, for both are alike forbidden, read the Scriptures often, and ye shall surely find comfort to your souls, so that ye read them with prayer and humility, and not for contention, as we used to read them: For all Scripture is given by inspiration of God, and is profitable 
2 Tim. 3. 16, 17.  for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works.  
An other reason which did confirm me in this my godly resolution, was, I could find no warrant in Scripture for popery; and yet I pressed to strain the Scripture, and throw it to my purpose, but could never satisfy mine own conscience: As for example, that fundamental point of their tyrannous hierarchy, of Peter's being at Rome, by what right the pope's serve themselves heir to Peter, more than the Churches of Antioch and Alexandria, which are more ancient Churches then that of Rome, that Peter's succession is tied to the town of Rome, jure divino, as I was taught by them, that of the pope's infallibility, notwithstanding their contradictions one to another in fundamental things, his usurped authority upon God's Scriptures, and men's consciences, and all their traditional trash, have no true warrant in God's word: Yea, I wonder that learned men, who know this silence of their opinions in God's word, should remain in Babylon any longer; for we are commanded to search the Scriptures, 
joh. 5. 39  as they which testify of Christ. The Apostle Peter sayeth, That we have a more sure word of prophecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and 
2 Pet. 1. 19  the Daystar arise in your hearts. O poor souls that lie caught in these snares (and you conformists who run post to them) know ye not, that praestat obedire Deo quam hominibus, We ought to obey GOD 
Act. 5. 29.  rather than man: And Peter and John answered and said unto them, Whether it be right in the sight of God 
Act. 4. 19  to hearken unto you then unto God, judge ye: That is as much to say, as when the obedience towards God, and that towards man, not altogether conform to that of Gods, are put in balance against other, that there is no question which of them we should make choice of. God commands thee to search the Scriptures, and the pope commands thee not to read them, under the pain of mortal sin: God ordaineth thee to take the cup at the Communion; the pope commands the contrary: GOD commands thee that thou shalt not make any graven images, etc. the pope commands thee to have, use, and worship them. GOD sets thee at Christian liberty, from the ceremonial law, and rudiments of the world, the pope binds thee with that infinite number of his tyrannous laws: For they (the pope and his council) bind heavy burdens, and grievous to be born, and 
Mat. 23 4.  lay them on men's shoulders but they themselves will not move them with one of their fingers. Look about thee, and consider the miserable estate thou art in; be not terrified with boasting, to declare thee an heretic or a rebel; resolve thyself constantly, and say with 
Rom. 1. 16  the Apostle, I am not ashamed of the gospel of Christ, for it is the power of God unto salvation, to every one that believeth: And in another place, But this I confess unto thee, that after the way which they call heresy, so worship I the GOD of my Fathers, believing 
Act. 24. 14. 16.  all things which are written in the Law and the Prophets: And herein do I exercise myself; to have always a conscience void of offence towards GOD, and towards men.  
I speak nothing of their brutish and Sodomitish life, worse than that of the Pagans, described by the Apostle, which although it▪ be not universal thorough all the pope's dominions; yet it is common and notorious in the privy chamber (that is Italy) of that Babylonish whore, as is known to the world by relation, and to me by auricular confession. Neither touch I that superstitious and hypocritical life in public of their ghostly Fathers, and their odious licentious lives in their private cloisters and chambers.  
I know my old fellows, the Jesuits will exime themselves from this my censure, casting it upon the bellygod friars, pretending purity from such things in themselves; but let a judicious man consider their daily good entertainment, weekly feasts in their houses of pleasure in the fields, and their frequent banquets upon their saints days thorough the year, the goodness of their wines; that they are young, noble, and gentle, quick witted youths for the most part, having thereafter great notice of sins by auricular confessions and almost hourly familiar conference with women of all conditions, both publicly and privately, and then judge what they are, or what they may be.  
The third point which I proponed in the beginning, was to crave pardon of these my rehearsed errors. What then shall I render unto the Lord for all his benefits towards me? I will take the cup of salvation, and 
Psal. 116. 13. 14.  call upon the name of the Lord, I will pay my vows unto the Lord, now in presence of all his people. My vows are first to crave humble pardon at God almighty, as I do from the bottom of my heart, crying with the Prophet David, Lord be merciful unto me, heal my soul, for I have sinned against thee: And with the forlorn child, Father, I have sinned against heaven, and before 
Luk. 15. 18  thee, and am no more worthy to be called thy son, make me as one of thy hired servants. Again, O Lord, truly 
Psal. 116. 16.  I am thy servant, I am thy servant, and the son of thine handmaid▪ thou hast loosed my bonds, I will pay my vows▪ unto the Lord, now in the presence of all his people, Craving pardon at my Countrymen in Scotland in general, at You, right Honourable, Reverend, and Well-beloved in Christ Jesus, that be here present, and all these wheresoever they be, that profess the true reformed religion, according to God's word, for the scandal which I have given you and them, by living so long in popery, requesting you to pray my sweet Saviour for the remission of these my enorm sins, and that as his divine Majesty hath begun this good work in me, likewise he will be pleased to perfect it, and I shall never cease to cry, Lord be merciful unto me, heal 
Psal. 41. 4.  my soul, for I have sinned against thee. And with the same Prophets saying I will conclude this point, Blessed be the Lord, who hath not given me as a prey to, their teeth, my soul is escaped, as a bird out of the snare of▪ 
Psal. 124. 6, 7. 8.  the fowlers the snare is broken, & I am escaped: my help is▪ in the name of the Lord, who made the heaven and earth.  
Fourth and lastly, against thus my sincere confession, and cordial resolution, there be three sorts of persons who oppose themselves, some friends, enemies some, and some adiaphorists. The first proceed out of love and zeal, the second out of malice and rage; the third out of policy and craftiness, to every one of these three classes must I answer, before I close this my abjuration.  
The first sort than may say, that it is heard to believe, than I, who was so fully possessed with popery, can be truly converted in my heart, having so many allurements and occasions of tentations to continue slave to the purpurat whore, and therefore it were good to try me, before I be trusted.  
My answer is first, that I had many snares to hold me fast in popery; one was that I was obliged by their tyrannous Laws, to reject and cast away any doubt that came unto my mind against the Romish profession, under no less pain than mortal sin, and eternal condemnation, no less than the thoughts of murder, treason, filthiness, lechery, etc. Where it is to be remarked that the Turks do only forbid hearing, or disputing of any other religion but their own, under the pain of death, which they and we think very heard; but these Romanists are much worse, condemning both body and soul to hell eternally, for a thought only against their profession; This snare is the strongest wall of Popery: Another snare is, that which entangleth the Doctors and learned men, who examining the doctrine of their church, and finding their conscience touched with the evidency and truth of God's word, resolve that these tentations proceed of weakness of their understanding; and therefore conclude, seeing their church can not (as they allege) err that the resolution of the church is only true, and Gods true light inspired in them, but only tentation of Satan, and so preoccupied with a prejudged mind, continue in their error, This is the secondwall of that babylonish tower, I speak nothing of riches, and pleasure, contentment of mind for worldly things, for it is known that the Jesuits (whereof I was one) have the most contented life in this world of any men whosoever, and therefore if I had looked to my particular commodities more than to the light of God's word, and my own conscience which did press me, I had never come out of popery.  
secondly, I answer, that it is no wonder if they do not give me full trust as yet, because Paul, 
Act. 9 15.  after his conversion, although he was a chosen vessel to bear Christ's name before the Gentiles, and Kings, and the children of Israel, was not trusted in the beginning, yea, neither did Ananias believe Christ's 
Act. 9 12.  own testimony of him; then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy Saints at Jerusalem. What reason then should they have to trust me poor sinner, a stranger in a manner to them, until they try me: In the mean time I request these my friends to suspend their judgements for a time, seeing exitus acta probat, the event proves the deeds, And take 
Mat. 7. 20  Christ's way a trial, by their fruits ye shall know them: And pray for me, that as I was a persecuting Saul, so I may be a preaching Paul.  
The second, my deadly enemies for rage and despite that I have left them, will (I know) spew out all the venomous poison that malicious hearts can invent, especially that I have not left the Jesuits, but that for my odious and detestable life I have been cast out from among them.  
To these I answer, first, that benifaciend● ne●lnem timeo, doing well I am feared for no man: Secondly, their evil speeches and misreports, are an evident token, that Christ my loving master favoureth me, giving me occasion (although innocent) to suffer calumnies as he did; he was both God and Man, and yet he was said to cast out Devils in Beelzebubs name. And that he had a devil. That he 
Matth. 12. 24. joh. 8. 48.  was a eater and drinker and keeper of company with publicans and sinners; What then should I expect, poor sinful wretch, from viperous tongues, but all what hell can devise against me? thirdly, I answer, that they wrong themselves much more than me, objecting thus, for either they must make me vicious, and casten out before I came into the country, or when I was in it or else since I went out of the country. Not the first, because it were great imputation to their own order, to send vicious men to be Apostles (as they call them) and convert souls amongst their enemies, who could, and would spy all their actions. Moreover, it is known by all these who know them, that the first thing they look for in a missioner (such as I was) is a godly life and conversation, otherwise the General doth not give them their Letters patent; which I received, and did let not only them, but many others in Scotland, see; neither without it had I been received and employed by the superior in Scotland, as I was; which he cannot deny, so many of all conditions, both, in and out of Scotland knowing it. Secondly, for the time that I was in the country, concerning my life and conversation, I submit myself to the censure of these, both Protestants and Papists, with whom I lived at that time, and to the Letters which the Superior received in my favour from the noble man with whom I lived; neither suppose I had been vicious, could the Superior in Scotland, cast me out of his order, for as the reception into their order, is proper actions to their General; so likewise is the dismission, for he only can absolve from their vows these that are dismissed. Moreover, if I had been such as I know out of malice they will call me, they had surely admonished me as their custom is; but before my God I say it, I was never reproved of the superior; or any other, all the time I was in the country, but for going to the churches, in Scotland; and exposing myself and them to danger, by going openly thorough the country.  
Finally, if they had cast me out, they had not entertained me so kindly at my departure out of Scotland, as they did, for then the Superior gave me Letters to go for Douai, and there teach the youths of the College their controversies, and hear their confessions, monies to carry me there, and three of his Jesuits after kind entertainment in this Town convoyed me a mile off my journey: These all were signs of love, and not of outcasting from their Society, and they and I know them to be of verity: Wherefore I remit all to God, let Him be Judge betwixt me and them. As for their misreports, I care no more for them than for the wind that bloweth, I being known both in Scotland and abroad, as well as any of them, both great and small. Thirdly, since I went out of Scotland last, they could not cast me out of their order, because since, I was never in any house of theirs, nor keeped company with them; And as for my life and conversation ever since, I am sorry, it was not so good as became a reformed Christian; yet whatsoever it was, they had nothing to do with it; and there be many worthy Cavaliers, both at home and abroad, in whose company I have lived this time bygone, who know that my life was neither scandalous to my profession, shameful to my Nation, or any ways disgraceful to my particular calling of a Soldier.  
The third sort that is adiaphorists, or CONE-formists, out of their craftiness and policy, say, that they know not what to judge of me, for charity urgeth them to believe me, and prudency forceth them to beware of me; and there they stand in doubt, as that father whom they paint between Christ 
Thus Papists paint Austen.  and Marie, knew not what side to turn himself ●o, Positus in medio, quò me vertam nescio; hinc pascor à vulnere hinc lactor ab ubere. On the one side I perceive Christ's wounds, on the other Maries paps; here I am nourished with the milk of a virgin, there I am fed with the blood of a Saviour. Charity bids them judge not, and they shall not be judged; prudency commands them not to trust before they try. All this is good, but what trial can they bring in against me? Have they any thing to object or say against this my resolution and declaration? Yes, say they, because in respect of the extreme policy of Jesuits, it may be that out of policy I have been sent out by them, to the end I may set Reformists and CONE-formists by the ears together, whereby the Papists and Jesuits may the more easily overcome both, and I received in again with them, may be thought to have done great service to the church of Rome: The reason which moveth them to judge thus is, because (say they) these who are converted, and come out of the Romish church, use commonly to take them to a church, which endeavours to draw Protestants and papists to a conformity, selecting out the best of both; because not in extremity, but in mediocrity consisteth virtue.  
This discourse form by a not reform Minister of this Town, and related to me by a sufficient Gentleman, to whom it was spoken, containeth three things in it: 1. The Jesuits policy, whom they suspect might have sent me out: 2. The end of my out-coming, that is, to stir up dissension between Reformists and CONE-formists: And thirdly, a question of my adjoining myself rather to the reformed Church of Scotland, than to that of England or Germany. These be their politic arguments, to which I must answer, and then finish this discourse.  
To the first than I answer, that I have touched something already of the Jesuits policy, in sending out their sect▪ mates like grasshoppers through the world; And now I answer again, that these who argue thus, know not the Jesuits policy well; for surely they never send out any of policy, to detect their own policy, neither doth their policy reach that far, as to permit and dispense with these whom they send out, to renounce and abjure the Romish doctrine, and profess the direct opposite thereto, as I have done. It is true, that they have dispensation among Protestants, to live as Protestants; among Lutherians, Arrians, Henricians, and the like, as they do, for life and conversation that they may seduce them, but not for their doctrine. They ground this form of dissimulation upon the words of the Apostle, I am made all things to all men, that 
1 Cor. 9 22  by all means I might save some: A specious pretext indeed, which blinds the eyes of many poor souls; but if they would look nearer, they could easily discover the nakedness of it, and see clearly they pretend one thing▪ and intent another: Wherefore (I pray you) do the Jesuits flock so thick to Mexico and Peru, that new Spanish treasure, but not so to Scythia or Tartary and Volinia, to England and Holland in droves, to Scotland and Sweden but scattered ones; to great towns where they only dwell, and not to dorps and villages where ignorance abounds? The reason is, that they pretend zeal, and intent gold; they pretend to gain souls, and intent to gain riches. It is true, they are cunning tradesmen, and can work well according to their own ways, but they must have a good fat Subject to work upon; and this for the Jesuits policy. The second shall be answered after the third.  
To the third than I have likewise answered before, and now answer again; First, because I find the reformed Church of GOD in Scotland to be furthest from Popish idolatry, and nearest to Apostolical purity. secondly, because that I was never, am not, neither ever (Godwilling) shall be a lukewarm Laodicean; especially 
Rev. 8. 16.  seeing that my Saviour Jesus Christ promiseth, To him that overcommeth, will I grant to sit with 
Rev. 3. 21.  me in my Throne, even as I also overcame, and am set down with my Father in His Throne. What madness (I pray you) were it in a Mariner, for to come out of a sunken ship, to enter into another which is sinking, and may have a tied one? In a prisoner relieved out of a low pit, to cast himself into free ward, having his liberty in his option? In a sensible man fled from a pestiferous town, to reteere himself to another where the same sickness hath taken increase, when he may have with great ease a palace of pleasure, void of all kind of suspicion of any infection whatsoever? None truly (I think) would be so mad, and destitute of judgement, but he, who going out of this valley of misery, to the heavenly mansions, would stay, and take in purgatory for his winter quarters.  
Yet they say, that it were well done to conform to a middle religion between Protestants and Papists, because extremities are to be avoided, and mediocrity embraced, To these I answer, that if they had studied their Logic as well as their Politics, they had known, that of the four logical, oppositions, there is one called Contradictoria, which will admit no mids, Inter propositiones contradictoria● non datur medium; such is the state of the matter between us and Rome, they say that we are heretics, we deny it, they can not prove it, seeing we believe the Scriptures which are given by divine iuspiration, and are able to make the man of God perfect unto all good works. We say that the Pope is Antichrist, they deny it, but we can prove it, out of the prophet Daniel the Apostles Paul, and John, and so forth in all the rest of controversies, betwixt them and us, so that there can be no composition, no more than betwixt light and darkness, God and belial; For Christ saith plainly, He that is not with me, is against me, and he that gathereth 
Math. 12. 30.  not with me, scattereth abroad. Therefore there is no mediocrity here. And the reason of this is, because as the Apostle averreth, there is but One 
Ephes. 4. 5  Faith, in respect of its formal object, Gods written word, the authority whereof is from the Author, God himself and so is divine, and what is contradictory to it, is not divine, nor to be believed to salvation: And therefore no meeting nor trysting with Rome. If it be said that the Papists believe many points common with us, as the Trinity, Incarnation, etc. and therefore that they must have faith, and so faith will not be indivisible: I answer, that they have a material faith, as Turks and Jews likewise have, but not a formal faith; which depending upon the authority of God, revealed unto us in his word only; and no other faith can be profitable for salvation.  
The second branch of this politic objection is, their doubt of my out coming from Rome, to wit, that it was to stir up diffension betwixt. Reformists and CONE-formists, for the Papists and Jesuits profit, To these I answer, first, that their Critic spirits proceed more out of Philosophical, and Mathematical, than out of Christian or Thologicall grounds, in this their censure of my sincere proceedings; Philosophy teacheth them that, quicksands quid reciptur, ad modum recipientis recipitur, whatsoever is received, it is received according to the measure of the receiver? And Mathematicians in their Optics teach that the visible speces passing from the object to the organ which receieth them, take upon them the colour of the mids where through they pass, which daily experience confirmeth; and therefore, according to their dispositions and affections they judge of me, as their passions transport them, but not as Christian charity exhorteth them, for the Scripture teacheth that it is Christ that justifieth, who 
Rom. 8. 33  is he that condemneth. secondly, I answer, that as God is my witness, they wrong me pitifully, for, as the Lord knoweth, I desire one Lord, one Faith, one Baptism, not only in Britain, but likewise thorough the whole world, and that we think always the same, till we all come in the unity of faith, and 
Ephes. 4● 13, 14.  of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ; That we henceforth be no more children tossed to and fro, and carried about with every wind of doctrine, by the slight of men, and cunning craftiness whereby they lie in wait to deceive.  
Now to let you see that my conversion is not to make dissension betwixt you, I will briefly let you understand how the Papists lie in wait to deceive you: And that it may be seen that I am not partial, I speak to all the three Kingdoms of Scotland, England, and Ireland; minding to show you all three that Papists lie in wait to deceive you by two means, seminaries, and pensions; yet it is first to be remarked that the ground of both is that Council in Rome, called, Congregatio de propaganda, or rather extirpanda fide, a congregation of propagating (or rather) extirpating of Faith. This Congregation hath a most sumptuous Palace in Rome, and extreme rich; the members of it, are the Pope, as head of the Church, his nephew Cardinal, Francis Barbarine as his Lieutenant, divers others Cardinals, the Generals of several Orders, the great Master of the inquisition, and some Doctors all as judges; they convene every friday, or ofter as they please, the end of their meetings is to find out means to bring all people and Nations under the pope's dominion, for thus end they have sundry means, such as their Seminaries of divers nations, and their pensions. The seminaries are furnished with youths out of their several Countries, by Jesuits, who have the care of them; These youths are of two sorts, the one called Convictores, because they pay for their entertainment, and these are Noble, Barons, and Gentlemen Sons, sent thither by their popish parents, to be brought up for divers ends: The other are called Seminarists, and these have their food, raiment, studies, books, etc. all the time of their studies out of these colleges; with condition, that after they have stayed three months in one of these Colleges, they must make a vow to take priesthood upon them, and to return to their several Countries, when they shall be found fit, by the Jesuits their Masters; to the end they may seduce others as they were seduced themselves; And therefore after their studies, they are sent into the country, furnished with all things necessary, as apparels, monies, masse-graith, and the like, as they are thought of, and have moyen at Court▪ Of their seminaries, there be five of our nation out of the country, at Rome, Paris, Madrid, Douai, and Brounsberg; and one promised by the Emperor in Osnabruck, which the Swedens keep for them; of Irish some, and many and great of English. These Seminarists Jesuits, and other Priests, send their relation every year of all what pass in the country, spiritual or temporal, to the foresaid congregation, wherein all treasons, massacres, and other bloody mischiefs are hatched, as the the histories of England, France and Spain can testify.  
This presupposed as an assured truth, I spoke first to thee Scotland, my dear country, that thou wrongest thyself mightily, to suffer these schisms and divisions in thee, which are now with great pity to be seen, and shame to be heard: That every one of you saith, I am of Paul, and I of Apollo, etc. Is Christ divided, 
1 Cor. 1. 12. 13.  was Paul crucified for you, or were ye baptised in the name of Paul? One sayeth, I am a Covenanter, another, I am not. What meanest thou, not covenanter? wilt thou not subscribe the contract which thy Parents Godfathers, and Godmothers, as thy spiritual tutors made for thee at baptism, and promised to make thee subscribe the same, being of perfect age, seeing it is for God and his truth only. God is party contracter, the angels were witnesses, and hell fire the penalty; take heed, and fight not against God, for as he is All-seeing, so is He Almighty; and as Merciful, to have spared thee so long, so is He Just, to punish thy inexcusable wilfulness.  
But some will say, that there be great doctors not Covenanters, and wherefore may they not likewise stand out as well as these learned men. I answer first, that they are but few, and to my judgement (for I have discoursed with some of them) not the learnedest of the kingdom, brought up in a town which was never yet cleansed from popery, and where I have seen an hundreth at Mass in one time within this few years: Secondly, these Doctors suppose they be both good and learned, (as I know some of them are) shall not answer for thee in that great day, wherein there shall be had no respect of persons; for assure thyself, that Anima quae peccaverit, ipsa punietur, The soul that sinneth, it shall be 
Ezech. 18. 20.  punished. Thirdly, what if these Doctors would maintain popery, and hinder a reformation, as their predecessors have done, would thou follow? God forbid: that the doctors of that same town proceeded after this kind in the time of the reformation, it is manifest by 
Hollins●ed, pag. 495. Anno 1561.  our history, the words are these; And shortly after the Lords summoned the principal learned men of the realm forth of the univesities of S. Andrew's, Aberdeene, Glasgow, and other parts, to give a reason of their faith; and among other, these of Aberdeene took upon them to dispute with John Knox, John Willock, and M. Goodman. Neither is it to be thought, that the historian a stranger, wrote any thing out of partiality in this point against that town, more as against any other of the kingdom, he being alike stranger unto all.  
My counsel now to you that are Covenanters, is, 
1 Cor. 10 12.  that, Qui stat, videat ne cadat, Let him that think he standeth, take heed lest he fall; for the crown of glory is only for him that overcometh, Qui perseveraverit usque in finem, hic salvus erit, He that shall endure to the 
Mac. 24.  end, the same shall be saved. Yield not in a word, a syllable, a jote, lest thou scandalise thy weak brother, and give occasion to Rome to stand and expect thy return, she not so much as beginning a motion towards thee: For they seeing your novations of Bishops, Deans, Doctors, kneeling at Sacrament, cross in Baptism, and the rest of these articles, were in assured confidence, that ye were turning to them again, and used commonly to say, See so fain as they are to creep in to us again, which did confirm all our people, and made sundry of yours to follow us. If these points, which sometime by the most part were thought allowable, did so much harm to God's church, what their English mass, canonical inquisition, and the rest of that, almost banished, trash had done, if they had not been prevened by that All-seeing God, judge ye. And finally, grant thou nothing that Rome desireth of thee, for it hath no warrant from God, and thou knowest no conformity to be admitted between God and Dagon; hold fast then 
1 Sam. 5 Rev. 3. 11 13.  that which thou hast least another take thy crown from thee.  
And to you not Covenanters I say, that of your Bishops I never saw any but one; neither would I mourn, albeit I never saw more of them in Scotland; and I am their friend or enemy, as they are Christ's: yea, more I say, if ye knew as well as they and I know; even the draughts that are drawn against you, the strength and policy of your enemies without, and your inward enemies, against this poor church of God, I am cercertainly persuaded that ye would all subscribe that worthy Covenant, before that ye went out of this Church, or else I would hold you as internal papists; for there be both internal and external.  
I perceive you all curious to demand me a question, if modesty could permit you to speak, to wit, what is this that I know more than other men, let us (say ye) understand it, and we will yield to reason.  
To this lawful question I answer, that I know more than any Protestant in Scotland of this business; for I was employed in it, the year of God 1632. and gave in (among other points of my commission) a petition to the foresaid Congregation at Rome▪ and else where, desiring them to advise upon the means, for the reduction of Scotland to Rome; divers were proponed by these politic heads, who study only to destroy Kings and pervert kingdoms; of many, these few were most considerable: First, that they should all employ their wits for the perversion of his Majesty, our Sovereign Lord, and contribute for the levying of an army, under pretext of giving assistance to some confederate Prince, and therewith to force liberty of conscience: This opinion was rejected as dangerous, till all things were surer, and their faction stronger: 2. That if they could not attain to their purpose with his Majesty, they should endeavour to get two Jesuits in our Prince his service, for his Grace's instruction, and education in popery: 3. That pensions should be given by mediate ways, through the Universities, and other parts where they might work their ends: 4. Yet this was all thought little of, by one of our Countrymen, who advised them to set their whole minds for the perversion of England; which being nearer to them in points of doctrine, form of service, worship, and ecclesiastical government, they might work surer, and with greater hope of prevailing, then with his Countrymen, whom he assured to be of a stubborn nature, dangerous to be dealt with, and great Puritans, directly opposite to the church of Rome: And therefore nothing more should be desired of them, but conformity in matters of religion with England, which the English church would gladly wish, as if she were a mother church whereof others did flow; neither could his Countrymen deny it, in respect of his Majesty's Supremacy, and of the union of the two Crowns and Kingdoms, that they both might have but one Lord, one faith, one baptism, & one King. For the execution of his counsel, he proponed mutual intelligence to be procured betwixt England and Rome, which shortly after was begun by an Italian priest, a great politician, well versed in the French tongue, called Il Signior Gregorio, who stayed more as an year and an half in London for that effect, and with whom I conferred in his own ludging, in the Convent garden at London, and with two great men of our nation, and now continueth there himself, with great grudge to both the kingdoms, seeing this mutual intelligence was never heard of betwixt Rome and us, since the Cardinals Wolsey and Polus days▪ neither is it necessary, as Statesmen may see. Now, not Covenanter, is thy curiosity satisfied? This I know, and more, look thou to it in time; and be not one of these, who for vanity or other ends will be thought singular against God's cause, and thy own promise in baptism.  
And I will end this discourse, that my enemies say not that I mind to put dissension betwixt Protestants and CONE-formists, letting our neighbours England and Ireland see some of the dangers wherein they stand of that Roman antichrist, and his congregation de extirpanda fide. First then, ye stand both in danger as well as we, of these our related dangers; especially of that mutual intelligence between Rome and England. 2. Of your Country men's affection to Rome, if they be papists, for alleged rights of the pope's upon you both, the one called Peter penny, the other called Peter's patrimony. 3. Your extreme great number of Jesuits and other Priests, extending in England to five or six thousand, so that they are striving among themselves, and writing books against other (which I myself carried to Rome) for Bishoprics in your Church. As for Ireland it hath fifteen papists bishops alone. This is a great danger. 4. Your populous multitude of Papists in you both, extending to many thousands, so that I am of that mind, that in England the people (if not already) may shortly desire a General Assembly, for liberty of conscience. 5. The education of your Nobility at schools in foreign countries, who having drunk in the doctrine of iniquity from their tender age, are both more perverse in themselves, and more dangerous, bringing in their friends and neighbours, by their Priests to perdition with them. 6. That which is to be lamented of all, that you have good laws, both of you, against Papists, and very good reason to execute them▪ but alas, money break them, granting to all Papists a pecunial liberty of conscience▪ and present banishment to all these poor reformed Christians, who will not conform with you, and that which is to be laughen, or rather weeped at, that ye would blind people's eyes with your searchers, going on the one side to apprehend priests, and punish papists; and on the other side; to have your customers to receive monies, and give discharges for liberty of papistry, O God who doth not evidently perceive these monstruous dangers, and not oppose himself with all his power to them, if there remain but a sponk of true Christianity in him? Truly, who doth it not, I must of necessity think him an internal papist.  
The last danger of all the three kingdoms is Pensions, whereof we may consider four things. 1. The giver▪ 2. The persons to whom they are given. 3. The quantity of the sums. 4. And the end wherefore they are given. There is certainly pensions given in the Country, for priests and intelligencers, and out of the Country, for seminaries and correspondents of these intelligencers; but to come to the particulars. 1. The givers are the house of Austria, and the foresaid Congregation, de extirpanda fide. 2. The persons to whom it is given in Scotland, to my knowledge are the Priests (whereof I was one) the man that goeth for it, and the thesaurer or keeper, I know the names and residences of the rest; and had set them down here, if I had not declared them sufficiently by writ already: And if there be given pensions to any other as to these, the superior with his counsellors and the Treasurer know it, for me I know not; but this I am assured of, that there was more sent into the country, than was bestowed upon the foresaid persons. 3 The quantity in cumulo is best known to them, I being none of the Superiors counsellors, in respect of my travels for the mission, the quantity that we who were Priests got, was an hundred crowns in the year from Rome, and eighteen pence every day from Spain, besides our purchase by our Masses, Confessions, and Pardons, which was more or less, conform to out employment, and the persons with whom we dealt. 4. Lastly, in a word the end of these gifts is pretended zeal and piety, but truly intended Hierarchy of Rome, and Monarchy of Spain, which may appear by the deposition of M. George Ker, and the Jesuits Abercrumbie, Crighton, and Gordoun, with three Nobleman's letters intercepted with him, and registrat in this town, the year of God 1592. by his pensions given to us, and his pretended rights over our native countries. If this be not an evident danger to suffer so many foreign Prince's pensioners in your bosom, God see to it in his own time; and give me grace that I may follow my sincere and hearty resolution, that at the hour of my death, I may say wirh the Apostle, I have fought a good fight; I have 
2 Tim. 4. 7. 8.  finished my course, I have kept the faith, hence forth there is laid up for me a crown of righteousness which the Lord the righteous judge shall give me at that day, etc. And I shall be surely one of these, to who my blessed Saviour shall say in that day, Come ye blessed of my Father; inherit 
Matth. 25. 34.  the kingdom prepared for you from the foundation of the world. To this gracious Father, with his blessed Son▪ and the holy Ghost, be all power praise, and glory, honour, and dominion, for ever. Amen.  
FINIS.