MY very louing friend After the old plaine fashion , I salute you heartily , without any new fine complements or affected phrases . And by my inquirie , vnderstanding of this Bearer that after your being at 〈◊〉 ▪ you had passed to Con●tantinop●e . and were returned to Saint 〈◊〉 , in 〈◊〉 and with health , I was exceeding glad thereof ▪ for I wish you well as to my selfe : and hee telling mee further that to morrow , God willing ▪ he was to depart from hence to imbarke for England , and offering me to deliuer my Letters if I would write vnto you , I could not omit by these hastie scribled lines to signifie vnto you the continuance of my sincere loue , neuer to be blotted out of my brest ( if you kill it not with vnkindnesse like Master Ioseph Hall ) neither by distance of place , nor successe of time , nor difference of Religion . For ( contrarie to the slanders raysed against all , because of the offences committed by some ) wee are not taught by our Catholike Religion , either to diminish our naturall obligation to our natiue Countrie , or to alter our morall affection to our former friends .

And although for my change becomming Catholique , I did expect of some Reuilers to be termed rather then prooued an Apostata , yet I neuer looked for such termes from Master Hall , whom I esteemed either my friend , or a modester man ; whose flanting Epistle I haue not answered , because I would not foile my hands with a Poeticall Rayler , more full with froth of Wordes then substance of Matter , and of whom according to his beginning , I could not expect any sound Arguments but vaine Flourishes , and so much , I pray , let him know from me if you please .

Vnto your selfe , my good friend , who doe vnderstand better then Master Hall , what the Doctors in Schooles doe account Apostasie , and how it is more and worse then Heresie , I doe referre both him and my selfe , whether I might not more probably call him Heretike , then he terme me at the first dash Apostata : but I would abstaine from such biting Satyres . And if he , or any other , will needes fasten vpon me such bitter termes , let them first prooue that in all points of faith I haue fallen totally from Christian Religion , as did Iulian the Apostata : For so is Apostasie described and differenced from Heresie . Apostasia est error , h●minis baptizati , contrarius fidei Catholicae ex toto : and , Haeresis est error pertinax , hominis baptizati , contrarius ●idei Catholicae ex parte . So that hee should haue shewed , first , my errors in matters of Faith ; not any error in other Questions , but in decreed matters of Faith ( as Protestants vse to say ) necessarie vnto saluation . Secondly , that such errors were maintayned with obstinate pertin●cy , and pertinacy is , where such errors are defended against the consent and determination of the Catholik ▪ Church ; and also knowing that the whole Church teacheth the contrarie to such opinions , yet will persist in them : and yet further , if there bee any doubt , he must manifest vnto me which is the Catholique Church . Thirdly , to make it full Apostasie , he should haue conuinced mee to haue swarued and back-slidden ( as you know the Greeke word signifies ) like Iulian renouncing his baptisme , and forsaken totally all Christian Religion ▪ a horrible imputation , though false , nor so easily prooued as declaymed : But I thanke God daily that I am become Catholique , as all our Ancestors were till of late yeeres , and as the most of Christendome still be at this present day , with whom I had rather bee mis-called a Papist , a Traytor , an Apostata , or Idolater , or what he will , then to remayne a Protestant with them still For in Protestant Religion I could neuer finde vniformitie of a settled faith , and ●o no quietnesse of conscience , especially for three or foure yeeres before my comming away , although by reading , studying , praying , and confe●ring , I did most carefully and diligently labour to finde it among them .

But your contrarietie of Sects and opinions of 〈◊〉 , Zwinglians , Caluinists , Protestants , 〈◊〉 , Cartwrightists , and Brownists , some of them damning each other ; many of them auouching their Positions to be matters of Faith ( for if they made them but Schoole questions of opinion onely , they should not so much haue disquieted mee ) and all these being so contrarie , yet euery one pretending Scriptures , and arrogating the Holy Ghost in his fauor . And aboue all ( which did most of all trouble me ) about the deciding of these and all other Controuersies which might arise , I could not finde among all these Sects any certaine humane externall Iudge , so infallibly to interpret Scriptures , and by them and by the assistance of the Holy Ghost so vndoubtedly to define questions of Faith , that I could assure my selfe and my soule , This Iudge is infallible ; and to him thou oughtest in conscience to obey and yeeld thy vnderstanding in all his determinations of Faith , for he cannot erre in those points . And note that I speake now of an externall , humane , infallible Iudge . For I know the Holy Ghost is the Diuine internall and principall Iudge ; and the Scriptures be the Law or Rule by which that humane externall Iudge must proceede . But the Holy Scriptures being often the Matter of Controuersie and somtime questioned which be Scriptures , and which bee not , they alone of themselues cannot be Iudges : and for the Holy Ghost likewise euery one pretending him to bee his Patron , how should ● certainly know by whom he speaketh , or not ? For to Men we must goe to learne , and not to Angels , nor to God himselfe immediately . The Head of your Church was the Queene ( an excellent notable Prince ) but ● Woman , not to speake , much lesse to be Iudge in the Church ; and since a learned King , like King Henrie the eight , who was the first temporall Prince that euer made himselfe Ex Regio jure , Head of the Church in spir●tuall matters , a new strange Doctrine , and therefore iustly condemned by Caluin for monstrous . But suppose hee were such a Head , yet you all confesse that hee may erre in matters of Faith . And so you acknowledge may your Archbishops and Bishops , and your whole Clergie in their Conuocation-house euen making Articles and Decrees : yea , though a Councell of all your Lutherans , Cal●●●nists , Protestants , &c. of Germanie , France , Engiana , &c. were all ioyned together , and should agree all ( which they neuer will doe ) to compound and determine the differences among themselues , yet by your ordinarie Doctrine of most Protestants they mig●t in such a Councell erre , and it were possible in their Decrees to be deceiued . But if they may erre , how should I know and be sure when and wherein they did or did not erre ? for though on the one side ● posse ad esse non valet semper consequentia . yet 〈◊〉 valet , and on the other side 〈…〉 potentia , quae nunquam ducitur in actu● . So that 〈◊〉 neither in generall nor in particular , in puo●●que 〈◊〉 priuate , in head nor members , ioynely nor ●euerally you haue no visible , externall , humane , infallible Iudge , who cannot erre , and to whom I might haue recourse for decision of doubts in matters of faith . ● pray let Master Hall tell me , where should I haue fixed my foot ? for God is my witnesse , my soule was like Noah Dou● , a long time houering & desirous to discouer land , but seeing nothing but moueable and troublesome deceiueable water , I could find no quiet center for my conscience , nor any firme foundation for your faith in Protestant Religion . Wherfore hearing a sound of harmon●e and consent , that the Catholique Church could not erre , and that onely in the Catholique Church , as in Noahs Arke was infallabilitte and possibilitie of saluation ; I was so occasioned , and I thinke had important reason , like Noahs Doue , to seeke out , and to enter into this Arke of Noah . Hereupon I was occasioned to doubt , whether the Church of England were the true Church , or not ▪ For by consent of all , the true Church cannot erre ; but the Church of England , head and members , King , Clergie , and People , as before is said , yea a whole Councell of Protestants by their owne grant may erre , ergo , no true Church . If no true Church , no saluation in it ; therefore come out of it : but that I was loath to doe . Rather I laboured mightily to defend it , both against the Puritanes , and against the Catholiques : But the best arguments I could vse against t●e Puritanes from the Authoritie of the Church , and of the ancient Doctors interpreting Scriptures against them , when they could not answere them , they would reiect them for Popish , and f●ye to their owne arrogant spirit , by which forsooth they must controll others This I found on the one side most abs●rd , and ●o breede an Anarchy of confusion : and yet when I come to answere the Catholique Arguments on ●he other side against Protestants , ●rging the like Authority and vniformity of the Church , I perceiued the most Protestants did frame euasions , in effect like those of the Puritanes inclining to ●heir priuate spirit , and other vncertainties .

Next therefore I applied my selfe to follow their opinion , who would make the Church of England and the Church of Rome still to be all one ●n essentiall points , and the diff●rences to be accidentall . confessing the Church of Rome to be a true Church though sicke , or corrupted , and the Protestants to be deriued from it and reformed : and to this end I laboured much to reconcile most of our particular controuersies : But in truth I found such contrar●eties , not onely betweene Catholiques and Protestants , but euen among Protestants themselues that I could neuer settle my selfe fully in this opinion of some reconciliation , which I know many great Schollers in England did fauour . For considering so many opposite great points , for which they did excommunicate and put to death each other , and making the Pope to be Antichrist , proper or improper , it could neuer sinke into my braine how these two could be descendent , or members ●ound nor vnfound participant each of other Rather I concluded , that ●eeing many of the best learned Protestants did grant the Church or Rome 〈…〉 true Church , though 〈…〉 And contrarily , not onely the Catholiques , but also the Puritanes , Anabaptists , Brownists , &c. did all denie the Church of England to be a true Church : therefore it would be more safe and secure to become a Romane Catholique , who haue a true Church by consent of both parties , then to remaine a Protestant , who doe alone plead their owne cause , hauing all the other against them : For the testimony of our selues , and our contraries also , is much more sufficient , and more certaine then to iustifie our selues alone . Yet I resisted and stood out still : and betooke my selfe againe to reade ouer and examine the chiefest controuersies , especially those about the Church , which is , cardo negotij ( and herein because the Bearer ●taies now a day or two longer , I will inlarge my selfe more then I purposed ) and so I would needes peruse the Originall quotations and Texts of the Councels , Fathers , and Doctors , in the Authors , themselues which were alleadged on both parts , to see if they were truely cited , and according to the meaning of the Authors : a labour of much labor , and of trauell sometime to finde the Books , wherein I found much fraud committed by the Protestants ; and that the Catholiques had farre greater and better armies of euident witnesses on their sides , much more then the Protestants ; in so much , that the Centurists are faine often to censure and reiect the plaine testimonies of those Ancients , as if their new censure were sufficient to disaucthorize the others auncient sentences . And so I remember Danaeus in Commentarijs super D. Augustin Enchirid ▪ ad Laurentium . Where Saint Augustin plainely auoucheth Purgatory : he reiects Saints Augustines opinion , saying , hic est naeuus Augustini : but I had rather follow Saint Augustins opinion , then his ce●sure ; for who are they to controll the Fathers ?

There are indeede some few places in Authors , which prima facie seeme to fauour Protestants , as many Heretiques alleadge some texts of Scriptures , whose sound of words seeme to make for their opinions : but being well examined and interpreted , according to the analogie of faith , and according to many other places of the same Authours where they doe more fully explaine their opinions ; so they appeare to be wrested , and from the purpose .

In fine , I found my selfe euidently conuinced , both by many Authorities , and by many Arguments , which now I doe not remember all , nor can here repeate those which I doe remember : but onely some few arguments I will relate vnto you which preuailed most with me , besides those afore mentioned .

First , therefore I could neuer approue the Protestants euasion by Inuisibility of their Church : For though sometime it may be diminished and obscured , yet the Catholique Church must euer be visible , set on a hill , and not as light hid vnder a Bushell ; for how should it enlighte●●nd teach her children , if inuisible , or how should Strangers , and Pagans , and others , be conuerted vnto her ? or where should any finde the Sacraments , if inuisible ?

Also the true Church in all places and all ages , euer holds one vniformitie and concord in all matters of Faith , though not in all matters of ceremony or gouernment : But the Protestants Church hath not in all ages , nor in all places such vniforme concord , no not in one age , as is manifest to all the world , and as Father Parsons proued against Foxes martirs , Wickliffe , Husse , and the res● : ergo the Protestants Church , not the true Church .

Againe , by that saying , Haereses ad originem reuocasse est refutasse ; and so considering Luthers first rancour against the Dominicans , his disobedience and contempt of his former Superiours , his vowe breaking , and violent courses , euen causing rebellion against the Emperour , whom he reuiles , and other Princes most shamefully , surely such arrogant disobedience , scisme , and rebellions , had no warrant nor vocation of God to plant his Church , but of the Deuill to begin a scisme and a sect . So likewise for Caluin , to say nothing of all that D. Bolsecus brings against him . I doe vrge onely what Master Hooker , Doctor Bancroft , and Sarauia doe proue against him , for his vnquietnesse and ambition , reuoluing the Common-wealth , and so vniu●tly expelling and depriuing the Bishop of Geneua , and other temporall Lords of their due obedience , and ancient inheritance . Moreouer , I referre you to the stirres , broiles , sedition , and murders which Knoxe and the Geneua Gospellers caused in Scotland against their lawfull Gouernours , against their Queene , and against our King , euen in his Mothers belly . Nor will I insist vpon the passions which first moued King Henrie violently to diuorce himselfe from his lawfull wife , to fall out with the Pope his friend , to marrie the Lady Anne Bullen , and soone after to behead her ; to disinherite Queene Mary , and enable Queene Elizabeth ; and presently to di●inherit Queene Elizabeth , and to restore Queene Mary ; to hang Catholiques for traitors , and to burne Protestants for heretiques , to destroy Monasteries , and to pill Churches : were these fit beginnings for the Gospell of Christ ? I pray was this man a good head of Gods Church ? for my part , I beseech our Lord blesse me from being a member of such a head , or such a Church . I come to France and Holland , where you know by the Hugenots and Geuses all Caluinistes , what ciuill wars they haue raised , how much bloud they haue shed , what rebellion , rapine , and desolations they haue occasioned principally for their new Religion , founded in bloud like Draecos lawes : But I would gladly know whether you can approue such bloudy broiles for Religion , or no ? I know Protestants de facto , doe iustifie the ciuill warres of France and Holland for good against their Kings , but I could neuer vnderstand of them quo lure : if the Hollanders be Rebels ( as they are ) why did we support them● if they be no rebels , because they fight for the pretended liberty of their ancient priuiledges , and for their new Religion ; we see it is an easie matter to pretend liberties , and also why may not others as as well reuolt for their old Religion : Or I beseech you , why is that accounted treason against the State in Catholiques , which is called reason of State in Protestants ? I reduce this argument to few words , That Church which is founded and begun in ma●ice disobedience , passion , bloud , and rebellion , cannot be the true Church : but it is euident to the world that the Protestant Churches in Germanie , Franc● , Holland , Geneua , &c. were so founded , and in Geneua and Holland are still continued in rebellion : ergo , they are not true Churches .

Furthermore , where is not Succession both of true Pastors and of true Doctrine , there is no true Church : But among Protestants is no succession of true Pastors , ( for I omit here to treate of Doctrine ) ergo , no true Church . I prooue the minor : where is no consecration nor ordination of Bishops and Priests , according to the due forme and right intention required necessarily by the Church and ancient Councels , there is no succession of true Pastors ▪ but among Protestants the said due forme and right intention are not obserued , ergo , no succession of true Pastors . The said due forme and right intention are not obserued among Protestants in France , Holland , nor Germanie , where they haue no Bishops , and where Lay men doe intermeddle in the making of their Ministers . And for England , whereas the Councels require the ordines minores of Subdeacon and the rest , to goe before Priesthood ; your Ministers are made per saltum without euer being Subdeacons . And whereas the Councels require three Bishops to assist at the consecration of a Bishop , it is certaine that at the Nags-head in Cheap-side where consecration of your first Bishops was attempted but not effected ( whereabout I remember the controuersie you had with one ) there was but one Bishop , and I am sure there was such a matter : and although I know and haue seene the Records themselues , that afterward there was a consecration of Doctor Parker at Lambeth , and three Bishops named , viz. Miles Couerdall of Exceter , one Hodgeskin Suffragan of Bedford , and another whose name I haue forgotten , yet it is very doubtfull that Couerdall being made Bishop of Exceter in King Edwards time ( when all Councels and Church Canons were little obserued ) he was neuer himselfe Canonically consecrated ; and so if he were no Canonicall Bishop , he could not make another Canonicall : and the third vnnamed , as I remember ( but am not sure ) was onely a Bishop Elect , and not consecrated , and so was not sufficient . But hereof I am sure , that they did consecrate Parker by vertue of a Breue from the Queene as Head of the Church , who indeed being no true Head and a Woman , I cannot see how they could make a true consecration grounded on her authoritie . Furthermore , making your Ministers you keepe not the right intention ; for neither doe the Orderer nor the Ordered giue nor receiue the Orders as a Sacrament ; nor with any intention of Sacrificing . Also they want the matter and forme with which according to the Councels and Canons of the Church holy Orders should be giuen ; namely for the matter , Priesthood is giuen by the deliuerie of the Patena with bread , and of the Chalice with wine : Deaconship by the deliuerie of the booke of the Gospels ; and Subdeaconship by the deliuerie of the Patena alone , and of the Chali●e emptie . And in the substantiall forme of Priesthood you doe faile most of all , which forme consists in these wordes , Accipe potestatem offerendi sacrificium in Ecclesia pro viuis & mortuis , which are neither said no● done by you , and therefore well may you bee called Ministers , as also Lay men are , but you are no Priests . Wherefore I conclude , wanting Subdeaconship , wanting vndoubted Canonicall Bishops , wanting right intention , wanting matter and due forme , and deriuing euen that you seeme to haue from a Woman the Head of your Church , therefore you haue no true Pastors , and consequently no true Church . And so to conclude , and not to wearie my selfe and you too much , being resolued in my vnderstanding , by these and many other Arguments , that the Church of England was not the true Church , but that the Church of Rome was and is the onely true Church , because it alone is Ancient , Catholique , and Apostolique , hauing Succession , Vnitie , and Visibilitie , in all ages and places ; yet what agonies I passed with my will , here I will ouer-passe . Onely I cannot pretermit to tell you , that at last hauing also mastered and subdued my will to relent vnto my vnderstanding , by meanes of prayer , and by God Almighties grace principally , I came to breake through many tentations and impediments , and from a troubled vnquiet heart to a fixed and peaceable tranquilitie of minde , for which I doe most humbly thanke our sweet Lord and Sauiour Iesus , before whom with all reuerence I doe auouch and sweare vnto you , as I shall answere it in the dreadfull day of iudgement when all hearts shal be discouered , that I forsooke Protestant Religion for very feare of damnation ; and became a Catholique with good hope of saluation ; and that in this hope I doe continue and increase daily : and that I would not for all the world become a Protestant againe . And for this which here I haue written vnto you in great haste , I know there bee many Replyes and Reioynders wherewith I could neuer be satisfied ; nor doe I desire any further Disputation about them , but rather to spend the rest of my life in deuotion ; yet in part to giue you , my deare good friend , some account of my selfe , hauing now so good an occasion and fit a messenger , and by you if you please to render a reason of my Faith to Master Hall , who in his said printed Epistle in one place desires to know the motiues thereof , I haue thus plainly made relation of some points among many . Whereunto if Master Hall will make any Reply , I doe desire it may bee directly & fully to the points and in friendly termes , vpon which condition I doe pardon what is past : and of you I know I neede not require any such circumstances . And so most seriously intreating and praying to our gracious Lord to direct and keepe vs all and euer in his holy Truth , I commend you vnto his heauenly grace , and my selfe vnto your friendly loue . Seuill in Spaine , this first day of Aprill . 1615.

THe late receipt of your Letters ( good Master Waddesworth ) did diuersly affect me with ioy and shame ; and I know not with whether most . I was glad to heare of you , and your prosperous state , much more to receiue a kinde Letter from you . Ashamed , therein to be called vpon for debt ; who haue euer endeuoured to liue by that rule of the Apostle ; Owe nothing to any man . Yet not so much for that which you must vrge the debt of loue , sith by that Text it appears , that it can neuer be so discharged , as there should not be more behinde to pay . And your selfe who challenge this of me , doe owe me as much or well more . For let me tell you , I haue the aduantage of you herein by my profession , for where your loue is to me as to a man , or to an honest man , nor can by your present perswasion goe any further , I can and doe loue you as my deare brother , and fellow member in the mysticall body of our Lord Iesus Christ . And from this ground ( to his knowledge I doe appeale ) I doe heartily pray for you , and beare with you , and as the Apostle enioynes , Rom. 15. 7. Receiue you with a true brotherly affection . I am not therefore ashamed of this debt , but doe reioyce as much in the owing of it , as in the payment . But my shame growes from the being behinde with you in the office of writing . Wherein yet heare my honest and true excuse . Neither will I goe about to set off one debt with another . For you may remember how at our parting you promised to write to me touching the state of Religion there , which if wee shall make out a perfect reckoning , I account to be a good debt still . But this I say , when your Letters of the first of April , 1615 ▪ came to my hands , I purposed to returne answere by the same B●arer , who as hee told mee , was to returne about the Midsommer following . But I had a sodaine and extraordinarie iourny which came betweene , and kept me from home till after the Commencement , so as that opportunitie was lost . Besides , vpon the reading of your Letters , I perceiued your intention was to haue them imparted to Doctor Hall , expecting in a sort some reply from him . To him threfore did I send them . After some moneths I receiued this answere , which though I had once purposed to conceale , as not willing to be the meane of any exasperation betweene you , yet now hoping of your wisedome and patience I send you inclosed , that it may be some euidence of my true excuse . Vpon the receipt of it , I began to frame an answere to the points of your Letter , according to your desire , full , and in friendly termes . I had well-nigh finished it , when I was presented to this Benefice , and thereby entered into a world of distractions . These , together with the labour of writing it ouer , and vncertaintie of safe conueighing my Letters to you , did make mee procrastinate my payment , till now to my shame you should neede to demand it . And that I may by the more shaming my selfe obtaine a more easie penance from you ; I confesse to you , I was sometime halfe in the minde ( hauing especially differred it so long ) to suppresse it altogether . First , out of mine owne naturall disposition , who haue euer abhorred contention : and whereas in matters of Religion there ought to be the fairest wars , I could neuer yet meete with any of that side of so patient a minde , but by opposition he would be vnsetled . For your selfe , though I knew your former moderate temper , and ( as I remember I wrote to Doctor Hall ) beleeued you in that which you protest , that out of conscience you were such as you professe ; yet me thought I perceiued by your quick manner to him , and some passages in the conclusion of your Letter , you were rather desirous to enioy the quiet possession of your owne opinion , then come to any fur●her disputation whose is the right . And in truth the time of that triall had beene proper , before your departure : nor you had to● farre engaged your selfe ; and were to iustifie by your constancie , the wisedome of your change . Besides , since the sum of the errour of that side , as I haue euer conceiued it , is beleeuing rather too much , then failing in any point necessary to saluation , that notable place of the Apostle , Rom. 14. 1. came to my minde , especially after that I had once occasion to preach of it , where he forbids controuersies of disputations with those that are infirme in faith . Who art thou ( saith he ) that iudgest another mans seruant ? he standeth or falleth to his owne Master . Why should I grieue you , and perhaps make my friend mine enemy ( as Saint Paul the Galathians ) by saying the truth . The world is full enough of contentious writings , which as by your letter appeares you had seen ere ye resolued . If those had not satisfied you , what could I hope to adde to them ? These things moued me ; but as you say , they did not yet satisfie me . For all men are interessed in the defence of truth , how much more he that is called to be a Preacher of it ? All Christians are admonished by Saint Iude , to fight for the faith once giuen to the Saints ; how much more those that are leaders in this warfare : How could I say I loued our Lord Iesus Christ , if his honour being questioned I should be silent ? How could I approue to mine owne soule that I loued you , if I sufered you to enioy your owne error , suppose not damnable . Besides that , you and perhaps others also might be confirmed in it , perhaps interpreting my silence for a confession that your Motiues were vnanswerable . But therein I was not onely resolued selfe to the contrary , but thought it so easie to resolue any indifferent minde , as me thought it was more shame not to haue done it at the first , then praise to doe it at the last . As for the successe of my endeauour , I was to leaue it to God . Many and secret are the wayes of his Prouidence , which serueth it selfe sometimes euen of our errours , to the safer conduct of vs to our finall happinesse . Some I had known , and heard of more , who being at first carried away with the shewes of Vnity , Order , Succession , Infallability ; when they found them emptie of Truth , and the cloakes of Pride , ambition , coue●ousnesse , ioyned with an obstinacie to defend all corruptions how palpable so euer , by finding the difference of these Hulles from their Fathers Table , had with the prodigall Son returned home againe . To conclude , I accounted my selfe still in debt , and was I confesse to you unwilling to die in it ; and somtimes vowed to God , in the middest of my troubles , if I might once see an end of them , to endeuour to discharge it . And now hauing by his mercy not onely attained that , but a new occasion presented me presently thereupon , by your calling for satisfaction to pay it , and meanes offered me to send it safely : I take this motion to proceede from God , and doe humbly desire his Maiesty to turne it to good . It remaines therefore , good Master Wadesworth , that I doe intreat your pardo● of that slacknesse that is past , and gentlenesse to take it as I shall be able to pay it . My employments both ordinary and extraordinary are many : the bulke of it is to great to conuey in one Letter , consisting of sundry sheetes of paper ; and at this present there lies an extraordinary taske vpon me , so as I cannot presently writ it out . I doe therefore no more now but acknowledge the debt , and promise speedy paiment . Vnlesse I shall adde this also , that I doe vndertake to pay interest for the forbearance ; and according as I shall vnderstand by Master Austen shall be fittest , and safest , to send it in parts , or all at once . To the conclusion of your last Letter , wherein you professe your desire to spend the rest of your life rather in the heate of deuotion , then of disputation , desiring pardon of coldenesse that way , and of all other your sinnes , and that it would please God to guide and keepe me in all happinesse as your selfe , through the redemption of our sweete Sauiour , and by the intercession of his holy mother and all Saints . I doe most thankefully and willingly subscribe Amen : returning vnto you from my heart your owne best wishes . Neither is it my purpose to call into question the soliditie of truth , or firmenesse of the hope of saluation , which you finde in your present way . This onely I say . * * Euen for vs also hath Christ died , and for our redemption hath hee shed his bloud . Sinners indeed we are , but of his flocke , and among his poore sheepe are we numbred . Et pro nobis Christus mortuus est , & pro nostra Redemptione sanguinem suum fudit . Peccatores quidem , sed de ipsius grege sumus , & inter eius ouiculas numeramur : This is my tenet . And if the doctrine of the holy Bible doe containe solid truth , and beleeuing in the name of the Son of God doe giue firme hope of saluation , according to Gods own record , 1 Iohn 5. 10. 11. 12. we are perswaded we haue both . I will adde this more ; We know that wee are translated from death to life , because wee loue our brethren . With this Oyle in our Lampes , which we desire may be alwayes in store in our Vessels also our hearts , we attend the comming of the Bridegroome ; and say cheerefully , * * Euen so come Lord Iesus . Etiam veni Domine Iesu. To whose gracious protection I doe most hartily commit you , and doe rest ,