A TRUE REPORT OF THE LATE APPREHENSION AND IMPRISONNEMENT OF JOHN NICOLS Minister, at Rouen, and his confession and answers made in the time of his durance there.  
Whereunto is added the satisfaction of certain, that of fear or frailty have lately fallen in England.  
PRINTED AT RHEIMS By john Fogny. 1583.   

THE PREFACE.  
Good Christian reader, the children, and specially the Priests of God's Church, have been manifoldly assailed by their adversaries in our country these later years: first by the writing and preaching of the Sect-maisters, which made no great impression: Secondly by authority of the Civil Magistrate, which was more forceible, but yet prevailed no further then to the loss of some rich-man's transitory goods, & a few poor men's temporal lives, neither the one nor the other perished to the owners but both laid up with Christ and bestowed upon him to the seven-fold advantage in the next, and to the great increase of the Catholic party in this life.  
Lastly by practice and policy of certain crafty conscienceles men, by falsehood & forgery, altering in the sight of the simple the causes of their death & punishment, & making their lives & actions odious to the world. Whereby they disaduamtaged in deed the Catholic part much more than by any plain violence or pretended justice whatsoever. Besides the common persuasions of Protestants but most false (though grounded upon the experiment of their own disloyaultie in the days of Q. Mary) that all Catholics be enemies to the state: was it not a great temptation to such as know not the deep subtlety of Satan, to see that certain good fellows were found to preach, print, & avouch to the faces of the poor desolate persons, yea and to swear that they had purposed and practised the Queen's death? particularly recording the time, place, and circumstances: and naming such and such of the Counsel, that were with all to be massacred, and all this, either so coulorably and confidently, or so plausibly & opportunely for the practise, that public justice passed upon them as malefactors, and therewith many pretty pamphlets put forth and spread for the tempering of men's speeches and conceits of such strange proceedings. In this case truly a poor and unadvised man might have been either for some time abused, or have found good cause to say with the prophet, Penè moti sunt pedes mei: my feet were almost moved.  
But he that said, nothing is hid, which shall not be revealed, would not have this error long to prevail, but hath to his own glory, the honour of his saints and great advantage of the Catholic cause in our country and the whole Church, many ways discovered that treachery: as short gaudies almost hath the enemy of such traffic, as judas had of the betraying and sale of Christ, who disclosed his own treason, yielded up his money again, and hanged himself, before his Master (whom he sold) was executed. God give the adversaries better grace and an other kind of repentance than that proditor had: to salvation and not to perdition. But truly his name be therefore everlastingly glorified, our merciful lord, hath marvelously revealed to the shame of heresy, these sinful inventions of the Church's enemies.  
The conscience and certain knowledge of so many good men, that knew those holy confessors innocency, the wisdom of others that saw the practiz, colour, and collusion, the note of their answeres and full satisfaction given at the bar, their uniform and sincere protestations of their innocency at their death, the very qualities of such persons as were the first brochers and instruments of their accusation and condemnation, all these things and divers treatises set forth of the matter, have openned and made clear the case to the whole world: whereby god of his old mercies hath turned all these difficulties and apparent distresses to the singular benefit of his truth.  
And lo here more, to see his sweat providence and disposition of these things, john Nichols himself, the first author of the shameful fiction, and that first set down the particularities for which the men of god were condemned and executed, falling of late into the hands of the justice at Rouen, hath confessed all the collusion and forgery. Which was thought meet to be published Verbatim, even as himself written & gave forth to the Officers and others: the Original partly remaining in the court rolls, partly to be showed of his own hand writing.  
In setting it down, no one title is altered, nor the very incongruities of his speech amended. And though he was in prison when he did it, yet he did nothing of fear or compulsion, being assured that he could not for such matters as he had committed in England, nor for religion, be any long time in durance in France: but all came of deep remorse of mind and conscience for the death of the innocents, which he knew came by his false accusation, wherewith he was inwardly so vexed in England, though he continued as he doth yet in his perverse pretended religion, that he both confessed his foul dealing to one of the condemned persons and to some in office and authority there: and also in fine left the Realm therefore specially, and partly, as he saith himself, because the Bishops who were commanded and had promised him every one of them a yearly pension for recompense of that his service, would not keep touch with him. but shaked him of with a Tu videris, like as the Sarazens did their copesman sudas. Where upon he obtained a piece of money of an other, his principal patron, who thought it pity or at lest no policy to cast the poor miser of, in that sort, and passed over into the low country without taking his leave, & went forward into Germany, prowling as his manner hath long been with Epistles for his living, and not finding contentment so, he purposed into Turkey, and thitheward he went on, till by the persuasion of his companion one M. Laurence Caddey sometime student of the English College in Rome, he was turned back from that desperate course into France: by whose godly endeavours for both their salvations, notice was given of the said Nichols in Rheims and Paris, and after was apprehended in Rouen, where he written and spoke the letters and other things following, and thereupon was dismissed very shortly.  
And being afterwards among some contreymen of his own religion, to whom he resorted for payment of his fees, he was demanded before them, by some that were catholics whether he would now being at liberty, avouch all the things confessed in the time of his restraint: he answered that all were most certain, & that he would stand to all that he had uttered. A protestant yet he would be still, though in prison he showed himself willing to confer and to yield to reason, and might at the same time have easily been invited to Rheims, if he had not fallen into the Protestants hands, at his releasing. At his first arrival in Rouen, the vain man told some of his companions that he had talked and disputed with Doctor Allen, and that he proffered him a hundred pound English a year to be of his religion. The fellows life and fortune, though he be not old, hath been exceeding various, if all were recorded sith he first was Minister, where his misery began: but nothing need to be spoken, of the causes of his first coming over sea, of his following the Camp, of his wandering in Flanders, France, and Italy, and such like: only I thought it necessary for an introduction to the rest, to set down his formal Abjuration Verbatim, as it is recorded in the Court of Inquisition at Rome: faithfully translated into English. Into which office of holy justice against Heretics, he went to accuse himself of his own accord, and in the end the matter passed as followeth.   

A TRUE REPORT OF THE LATE APPREHENSION AND IMPRISONMENT OF JOHN NICOLS Minister, at Rouen, and his confession and answers made in the time of his durance there.  
Whereunto is added the satisfaction of certain, that of fear or frailty have lately fallen in England.  
The true copy of the abjurations that john Nicols (lately relapsed from the Church by Apostasy) made at Rome in the year of our lord 1579. which abjurations, in his English revolt lately published in print, are by him termed two Sermons that he preached before the Pope's holiness. faithfully translated into English out of the auctentik Latin copy, newly sent from Rome where the Original is extant of record.  
NOS Frater Thomas Zobbius ordinis praedicatorum, Sacrae Theologia Magister, & Commissarius generalis, sanctae & universalis Inquisitionis Romanae. Cum tu joannes Nicolaus, filius alterius I●annis Nicolai de loco Walliae, Dioecesis Landaviensis in Regno Angliae, aetatis tuae annorum viginti quatuor, velcirca, sponte coram nobis comparueris in hoc sancto Officio, atque confessus fueris, etc.  
We B. Thomas Zobbius of the order of the Preachers Doctor of divinity and Commissary general of the ●oly universal Inquisition of Rome. For as much as thou john Nicols the son of an other john Nicols of the province of Wales in the Diocese of Landaff within the Realm of England of the age of twenty and four years or there abouts, hast voluntarily appeared before us in this holy Office, and hast confessed that after the Sacraments of Baptism & Confirmation in thy childhod by thee rightly received after the manner of the CATHOLIC CHURCH, thou hast been trained and brought up in pernicious schism, and sundry wicked heresies until thou camest to the age of twenty and one years, and the same didst believe, namely these, to wite: Pilgrimages to holy places, offering of Candles and such like, to be mere superstitious. Beads not to be used. The Images of Saints neither to be had nor worshipped. That Saints ought not to be prayed unto: nor that they have any care or knowledge of the necessities of mortal men, nor can pray for them. That prayers ought to be made in the vulgar tongue which the common people understand. That lamps, ashes, which are put upon the faithful on Ash-wednesday, and all other ornaments and vestments of the Church, and finally all ceremonies Ecclesiastical whatsoever ought to be taken away. That it is lawful for Priests to marry, and for all persons to eat flesh at all times. The Bishop of Rome not to be head and chief of the universal Church. That there is no Purgatory after this life. That man hath not free will. That he is justified by faith only. The most blessed Sacrament of the body and blood of Christ, to be only a sign of our lords passion, but not the body of our Saviour JESUS CHRIST. That no Mass ought to be used in the Church, nor that the Apostles did celebrate any. That there are only two Sacraments, that is to say: Baptism and the Lords supper.  
Finally that thou hast preached unto the people in many places the foresaid heresies, by the space of one half year, and that after the rites and manners of Heretics thou hast taken the order of Deacon and Priesthood, and didst obtain and get one benefice by Simony, and an other by free gift, and the fruits thereof didst enjoy by the space of three years. And forasmuch as thou hast said, that thou art right sorry and penitent for those thy former errors, and that by the mercy of God thou art called to that faith which our holy CATHOLIC and APOSTOLIC mother the CHURCH of ROME doth believe and teach, and that thou mindest firmly to hold it, & to stand therein to the death, and hast humbly desired that thou mayst be admitted into the lap of the holy Church, and to be absolved from the censures Ecclesiastical which thou hast incurred for those causes, and to be dispensed with for such irregularities as thou hast thereby brought thyself in danger of, and to have remitted to thee such fruits as thou hast taken of the said benefices.  
The decree of the most honourable & most Reverend L. Cardinal's Inquisitors general, in the public assembly of the holy Inquisition, by the counsel of the Doctors in divinity, and la, enacted the sixth of this present month of May, being seen: whereby the dispatch of this cause standing in question, between thee and the right worshipful and Reverend Doctor Sig. Anselme Canutus, Doctor of both laws Canon and Civil, Procuror fiscal of this most holy Office, is committed to us: we are come to pronounce this underwritten sentence.  
The name of Christ and of that most glorious virgin his mother being first invocated, we sitting in the seat of the judgement, and having only God before our eyes, by this our definitive sentence, which we have in this writing made, say, pronounce, judge, decree, and declare thee, the foresaid john Nicols to have been a Schismatic and Heretic, and to have incurred all the pains and punishments that are by the holy Cannons and Constitutions whatsoever general or special provided and made against Schismatics and Heretics. Yet for somuch as thou hast voluntarily presented thyself before us, protesting that thou art sorry from thy heart, and hast withal humility desired to be admitted into the lap of the holy ROMAN CHURCH, which is not want to be shut up against such as return thereunto: we do benignly and mercifully receive thee, according as thou requirest, so that thou do detest, accurse, and abjure from thy heart all schism and heresies, especially those above recited, and all errors that are contrary and dissonant to the said holy CATHOLIC CHURCH, in such sort and manner as we command thee by this our definitive sentence, to accurse, detest, & abjure them.  
And yet to the intent, that justice be not utterly separated from Mercy, seeing that the one is linked and knit with the other, and to the end the mercy of God by mean of justice may be more plentiful and large towards thee, we enjoin thee for wholesome penance, that thou do two several times visit the seven Churches of this city, and that all thy life time, thou say daily five times, Pater noster, and five times, the ave Maria, and for the space of five years, thou say once a week, the Seven penitential Psalms together with the Litanies and Prayers following: and once in the month, the office of the dead, called the Dirige. And that four times in the year of the said five years, thou fast, and every month confess thy sins to a law full priest, such as is allowed by his ordinary, & by his counsel and consent, to receive the B. SACRAMENT of the altar once every month, and in the feasts of the Nativity of our Lord, of Easter, Pentecost, and the Assumption of the glorious and perpetual virgin Mary the mother of God.  
And so we do hereby Say, judge, Enjoin, Decree, and Declare. Sending thee to the feet of our most holy Lord the POPE'S HOLINESS for the forgiveness of thy fructs taken, & absolution from the spot of Simony, and for the inhabling thee to holy orders, and other things which are prohibited to Schismatics & Heretics.   

THOMAS ZOBBIUS commissary GENERAL.  
The above written sentence, was given, awarded, and judicially pronounced by this writing, by the aforenamed our reverend father Thomas de Zobbiis of the order of the preachers, Doctor of divinity, Commissioner general of the Office of the holy Roman and universal Inquisition, sitting in the judgement seat at Rome, in the Palace of the said holy office in the Vatican of S. Peter: & was read & published by me the Notary, at the commandment of the said reverend father the Commissary, in the year of the Nativity of our Saviour 1579. in the seventh indiction, the viii. day of the month of May, in the time of the Bishopric & See of our sovereign and most holy Father in Christ Gregory by God's providence the thirteenth of that name, the said john Nichols being present, and with thanks giving, accepting the foresaid sentence: who willing to obey the same, and all the contents thereof, kneeling upon his knees before the said reverend Father commissary general of the holy office, corporally touching with his hands the holy scriptures, did Abjure, Accurse & Detest, all those errors & schism, and the heresies which he held and believed in manner and form as in the Abjuration hereafter following, subscribed with his own hand may appear: made at Rome in the palace of the said holy office, then and there being present as witnesses, Benedictus de Solanis, Peruzin, and Petrus Bilaqua of the Diocese of Firmiano.  
I john Nichols, the son of an other john Nichols, of the province of Wales, of the Diocese of Landaf, in the Realm of England, of the age of twenty and four years, or there about, kneeling on my knees before the re●erend Father Thomas Zobbius of the order of the Preachers, Doctor of Divinity, and Commissioner general of the office of the holy and universal Inquisition of Rome: touching personally the holy Gospels, do swear, that I believe and will to my death believe, that faith which the holy CATHOLIC and APOSTOLIC ROMAN CHURCH doth believe and teach.  
But for so much as after the Sacraments of Baptism and Confirmation rightly and catholicly by me received and taken in my childhood, I was brought up and trained in pernicious schism, and sundry most impious heresies, till I came to the age of twenty and one years, and them did believe, namely and specially: That Pilgrimages to holy places, Offering up of candles, & such like, were mere superstitious. That praying upon beads ought not to be used: That the images of Saints ought neither to be worshipped nor had: That the Saints in heaven ought not to be prayed unto, nor that they have any regard, care, or knowledge of the necessities of mortal men, nor can pray for them. That prayers ought to be made in the vulgar tongue, which the common people do understand. That Candles, Ashes, which are used to be put on the faithful upon Ashwenesday, all ornaments and stuff of the Church, and finally, all Ceremonies ecclesiastical whatsoever ought quite to be taken away. That it is lawful for Priests to marry, and for all persons daily to eat flesh. That the Bishop of Rome is not the head of the universal Church of Christ. That there is no Purgatory, after this life. That man hath no free-will, & is justified by only faith. That the most blessed Sacrament of the body and blood of Christ, is only a sign of the death & passion of our Lord, but not his very body. That no Mass ought to be used in the Church or was celebrated by the Apostles. That there are only two Sacraments, to wit: Baptism, and the Lords supper. And these heresies have I preached by the space of half a year, and after the rite and manner of heretics, have received the order of Deaconship and Priesthood, and obtained one Ecclesiastical benefice by Simony, and an other of gift, and received the fruits thereof. And for these causes was adjudged by this holy office a Schismatic and Heretic.  
I therefore do from my heart, Abhor, Detest, and Abjure, all schism and heresies, namely those above specified. And swear that never hereafter will I believe heresies or keep company with heretics, or read their books. And do further swear that I will denounce and declare unto this holy court, and to the inquisitors and ordinaries, of the places in the which I shall become, all and singular persons whom I shall know either to be professed heretics, or suspected of heresy. And swear also, that I will observe and perform all the points of the penance enjoined me: and in case I do not. I subject myself to all the pains and punishments due by the law, to such offenders, so help me God, and these most holy Gospels.  
I the foresaid john Nicols have sworn, Abjured, and Promised as before: and in faith thereof this schedull written with an other hand, I have subscribed with mine own: At Rome in the Palace of the said holy office, the viii. day of the month of May, Anno 1579.  
Which Abjuration being made, the foresaid Reverend Father commissary general, did absolve the said john Nicols there present and most humbly upon his knees eraving the same, and him discharged from the Excommunications, Censures, and Penalties by him incurred by reason and cause of the premises, and him restored to the communion of the faithful, to the participation of the Sacraments, and to the unity and lap of our said holy mother the CATHOLIC CHURCH. And hath enjoined him for healthful penance as is expressed in the above written sentence, recorded and authentiked as is before said, in the presence of the aforenamed witnesses.   

This copy was taken out of the first & proper Original, with which (uponconference made) it agreeth etc. In faith and witness whereof I have subscribed and sealed it with the seal of the said holy Office in such cases used. At Rome in the Palace of the said holy Office the thirteenth of the said month of Maij 1579. So it is, Signed by me Flaminius Adrianus Notary of the holy Roman & general Inquisition in faith and testimony of the premises.  
LAURENCE CADDEY of whom we made mention before, lately passing the seas with john Nicols, and his fellow in journey into Germany, daily conceiving more and more sorrow of the misery he was fallen into by his frailty and coacted forsaking of the unity of the CATHOLIC CHURCH, retired into France in january last An. 1583. and his said Companion with him: and approaching near Rheims, whither he came for his comfort of conscience, being in a village near the suburbs of the City, he made his way by this letter written to the Precedent of the College, as followeth.  
ALthough I might come to the City of Rheims, because I never offended the same, or any inhabitant thereof: yet in respect of you my dear country men. I neither will come thither or unto you, although as I shall be saved at the day of judgement, I love you, and have loved you as the apple of mine eye. And although the desire I have to speak with you be unspeakable, the matter for the which I would speak with you is the greatest that ever I had with any since I was borne, or can have whiles I live in this miserable world, and as I hope more profitable both for soul and body than any thing whatsoever in this world Besides it appertaineth to both the Seminaries, that of Rome, and this of Rheims, concerning weighty matters in respect of them both. Moreover it concerneth the abominable lies of john Nicols, which hereby may be redressed. To conclude, if your Seminaries have been injured by the slanders of any, hereby they may be I trust cleared again: and I trust that in respect of some, it may be said that the same Scorpion that stinged being crushed on the same, will soonest heal the wound she made.  
Therefore M. Doctor Allen, I request you for the love you bear to Christ crucified, his blessed mother, and all the Saints of heaven, & as you tender the life of a soul almost dead in sin desiring by your means to be quickened, and as you covit to heal the sores wherewith, your Seminaries have been wounded, send in all haste without any delay a Priest well learned, virtuous, and mortified, and of a good nature, and to him largely the cause of my arrival here, I will lay open, so that by him you may be fully certified thereof. the which I would have to be either M. Gregory Marten, or Doctor Barnard the need of body bringeth me not hither, but of Soul, and causes alleged. I am at Tessi half a league from you in a tavern: hither therefore send as I request with this messenger in all haste that can be, and if the said Priest lodged here all night it were best,  
Your humble Orator. laden with sin, wishing and coming hither to be healed, whose name you shall know.  
Post scriptum. I have a letter from the said Nicols to your worship, who is on this side the sea which I will deliver to the Priest sent.  
It was endorsed thus.  
Venerabili viro D. Doctori Alano Anglorum Seminarij Rhemensis dignissimo pręsidi, hae statim tradantur litera.  
A Monsieur le Docteur Allen Anglois. jesus Maria. Si non sit in Civitate D. Alanus, tradantur Doctori Bernardo, aut D. Gregorio Martino.  
THe Precedent being not then at home, but newly gone to Paris, this letter was received and read by the other to whom in his absence it was directed, and by whom his godly desire was also in part accomplished: but for more full satisfaction of his conscience, he was advised to go forward to Paris, where he might deal with D. Allen himself: and so he resolved to do, having appointed also before to meet john Nicols again there, who departed from him (as he said) at chalon, ten leagues from Rheims, where Nicols (for a Bravado) wrote this letter following to the said Doctor: which letter, at once with Laurence Caddeyes, he received by a special and speedy messenger, before Laurence himself arrived  
DOctor Alane, multi te ferunt librum quendam edidisse sub nomine Apologiae diwlgatum utriúsque Seminarij Romae Rhemisque Romani Pontificis impensis extructi. In eo libro tuo nimis in me ferociter irruisti & maledictis lacessivisti, si tu aliqua salutis meae cupiditate flagrasses illa convitia atque maledicta quibus abundasti silentio pretermisisses. Satis in meum vituperium dixisse arbitratus es, cum dixeras me his decivisse à religione vestra, quid hoc ad propositum, nunquid Apostoli (qui omnibus virtutis ornamentis exculti fuerant) semper Christum agnoverunt? minime gentium sed Christum aliquando negaverunt ut sacra scripturarum loca testantur.  
Quid si ego vestram religionem (si vera esset religio) decies abnegassem, & postea eam amplexus fuissem quandiu vixissem, nunquid post miseram hanc vitam me reprobum sentiretis? profectò haud sic, si veri Christianiessetis. vestram religionem multis erroribus implicatam denegasse laetor, maximè si fides vestra Romana ab Apostolorum sententia mintmè dissentiret, ab illa nullis terrortbus atque suppliciis adduci vllo modo potuissem: sed quia traditionibus humanis innititur, illam non probo.  
Alane mi, Consul tibi dum tempus est, Resipisce, Renuncia erroribus quibus irretiris, Revertere in patriam, Prosternas teipsum ad pedes pientissimae Reginae nostrae, explices perfidiam tuam, deplora te talem fuisse qualem terra ut ferret indignus fuisti. Romae quid didici? hypocrisim, mendacium, arrogatiam, breviter, omnia mala. in Seminario regnat libido, superbia, invidia, ira, maledicentia, ut brevi comprehendam, illud collegium est sentina omnium malorum. Perhorresco literis mandare quae oculis meis vidi, non crederes, quia nimis faves illis. Raptim scripsi. Rescribe si vis, aut si elatus animus patietur. scriptum Nancy.  
Per me joannem Nicolaum Anglum.  
DOctor Allen, many report that you have published a book under the title of an Apology of both the Seminaries of Rome and Rheims, erected at the Pope's charges. In that book you have pushed at me very furiously and provoked me with many reproaches. If you had had any care of my soul's health, you would have passed over those reproaches and detractions with silence: but you thought to disgrace me exceedingly in reporting that I had twice forsaken your religion. what is that to the purpose? why? did the Apostles (which were adorned with all ornaments of virtue) always confess Chrisi? nothing less. For sometimes they did deny him as holy writ testifieth.  
What if I had denied your Religion ten times (if it were a true religion) and afterwards had embraced it again as long as I lived, would you notwithstanding have taken me for a reprobate after my death? if you were true Christians, I think you would not. I am full glad that I have denied your Religion, which is mixed with many errors. If your Roman faith dissented not from the doctrine of the Apostles, I should never have been drawn from it, with terrors or torments whatsoever: but because it is underpropped with men's traditions, I cannot like or allow of it.  
O M. Allen, provide for yourself while you have time. amend, and for sake your errors wherewith you are entangled. Return home to your country. Cast yourself down at the feet of our merciful Queen. Confess your disloyaultie, and lament that you have been such a one, as the earth is unworthy to bear. what learned I at Rome? hypocrisy, lying, pride, and to be short all that evil is. In that Seminary there, reigneth lust, pride, envy wrath, detraction, and to say all at a word, that College is the sink of sin. I do tremble to write the things, that I have seen with mine eyes: neither would you believe them, because you favour them to much. I have written in haste, write again if you will, or if your proud stomach will suffer you. Written at Nancy.  
By me john Nicols Englishman.  
ABout three days after the receipt of the above written letters, came Laurence Caddey and found D. Allen and all other Catholics very ready, as duty required, to give him the comfort and secure they could to his great contentment: as also upon intelligence that john Nichols was in the town, many means were sought to bring him to conference and speech of the learned for his recovery: but missing of that, there was thought no other remedy to save his soul, & to reclaim him from the damnable state that he lived and was like to die in: but by his apprehension and imprisonning, which, by reason of his speedy departure from Paris, could not be done there: but it was achieved at Rouen, where upon his restraint, he wrote with his own hand at several times the letters and others things in Latin, to D. Allen.  
DOctor Alane, tua meam petulantiam vicit charitas, ad te (temeritate ductus magis quam prudentia fretus) acriter scripsi, tu ira non commotus omnia bona mihi optasti, pollicitus es cum fueram tibi inimicus ea quae non speraveram à te concedi, tua elementia me superavit supra modum. Parisiis Rhemos venissem si mea culpatanta non fuisset quantum explicare verbis nequeo. Pudore impeditus, Rhemos petere nolim. Tua patientia mea maior fuit malitia, tua verba ex charitate fraterna producta ostenderunt quo spiritu suffultus eras. Laurentius Caddeus, qui meas tibi dedit literas, juramento facto predicta confirmavit, qua charitate audita in quae prorupi verba testetur.  
Si illam Domine D. Alane animae meae curam te habere verum sit, ut tuam reverentiam non pigeret peregrinationis multorum locorum modo saluares eam, des tunc operam ut saluetur. & mea anima salva tua opera, saluabitur anima tua juxta verbum divinum. Si anima & corpore peribo tua incuria atque negligentia, redditurus es rationem huiusmodi mortis meae in die judicij. Sum detentus in carceribus, & non indignè. Sustentor lautius hucusque quam deberem, appello ad tuam reverentiam, & non ad Papae Nuntium. Si promittes tuis literis, quod mea culpa quoquo modo commissa contra quoscumque ignoscetur mihi, & quod nemo ob mea delicta perpetrata, me è medio tollere conabitur, Rhemos veniam, & ponam vitam meam in manibus tuis: si hoc mihi negabis, sanguis meus à te requiretur, & eris causa perditionis animae meae. Non curo propter vitam corporis mei. singulis diebus contentus sum mori, si semel animam meam & virtute & religione verbo divino innixam, suffultam sentirem, oh nemo mortalium me laetior esset.  
Dicunt multi me nullam religionem habere, & verè dicunt secundum opera mea, flagitiis enim multis coopertus sum. hoc ego dico et in suggestu sepe dixi. Quodcunque scriptum est in veteriatque novo testamento firmiter credo si me ad ignem, autad patibulum lictores iam traherent, aliud non crederem, instar umbrae est vita mea, à carcere Rothomagensi clamo ad te vir magne, & vir plene charitatis ut mihi succurras dum hac vitae usura fruor. Si conquaereris de scriptis meis, quod falsum est retractabo, causam indicabo cur sic scripseram, totam mentem meam juxta veritatis limites satis abundè explicabo. D. Alane, etsi graviter offenderam, tamen curam tibi committo animae meae.  
Nescio quid de me consultum est, si Papa & Cardinals, & omnes alij qui autoritate praecedunt alios, consultius aestimant esse ut vindictam sumant iniuriae illatam illis immeritò, fiat voluntas Domini, sciunt ubi me inveniant: exequantur quod in mentem venit, sed aliter de illorum charitate spero. In his angustiis quibus constitutus sum D Alane, praesto mihi sis, & consilio & labore & aliis omnibus charitatis operibus: & accumulabis tibi magnum thesaurum in caelis, & me tibi in aeuum devinces.  
Non sum obstinatus, cupio saluus esse, saluum me reddat Deus anima à corpore dissoluta. Scripsi. been vale, oraque pro me peccatore maximo. Dum vivo, spero Redde bonum D Alane pro malo, & eris discipulus Christi: sic fecit Christus, sic docuit.  
Per me joannem Nicolaum Anglum, tui amantissimum.  
POst scriptum. Spiritus pugnat contra carnem, caro contra spiritum ad tempus spiritus diluuio peccatorum submersus carni succubuit, sed spero quod spiritus emergetur, & carnis vires mulalidabit Deus sit mihi propitius. Capituitas est medium per quod viam ad coelum inveniam D. Alane, partim quia Christum agnoscis, & partim quia conterraneus meus es, consul mihi dum tempus est. Lego vestros libros, non taedet me legere, aliquam mihi legendo consolationem comparavi. Legam, & sermonem habere cum Catholicis Romanis inficias non ibo. Scripsi, & expecto responsionem voluntatis tuae propensae, ut spero in meam salutem. 18. Feb. 1583.  
Per me peccatorem gravissimum, joannem Nicolaum indignum hac vita quam dego.  
DOctor Allen, Your charity hath overcome my impudency. I wrote unto you very sharply, being led thereto rather through rashness, then guided by wisdom. you for your own part being nothing at all moved therewith to anger, wished all good unto me promising to me your enmmie such benefits as I could not have looked for at your hands. your clemency therefore hath wonderfully vanquished me. I would have come from Paris to Rheims, if my offence had not been so heinous, as cannot be by words expressed. The cause why I came not to Rheims, was, because I was ashamed of myself. Your Patience is greater than my malice. Your words proceeding from brotherly charity, do declare with what spirit you are endued. Laurence Caddey who delivered my former letter unto you, hath affirmed the foresaid things to be true and that with an other he also can witness into what speeches I burst forth when I understood this your charity.  
If it be true (M.D. Allen) that you have so great care of my soul, that your Reverence would not stick to travail to what place soever, to save it: do you your endeavour then to save it. For if my soul be saved by your means, you shall save your own soul also, as holy writ saith: but if I do perish body and soul by your carelessness and negligence you are to render account thereof at the day of judgement. I am imprisoned, and that worthily: and am fed hitherto more delicately than I have deserved. I do appeal to your worship and not to the Pope's Nunce. And if you will promise me by your letters that the faults which I have by any means whatsoever committed against any man, shallbe forgiven me, and that no man shall pursue me to death for the crimes that I have committed, I will come to Rheims, & yield myself into your hands: if you deny me this, my blood shallbe required at your hands, and you shallbe the cause of the loss of my soul. I esteem not this transitory life, I am content to die, and that every day. Oh if I felt once my soul to be endued with virtue & religion stayed upon God's holy word, no man would be more glad than I should be.  
Many report that I have no religion in me, and they say truly in respect of my works, for I am overwhelmed with many abominable vices. I say thus much & have often said it out of the pulpit. That I do firmly believe whatsoever is written in the old and new Testament. If the Sergeants were drawing me to the fire or gallows, I would not believe any other thing. My life is like a shadow, I cry to you (worshipful Sir and full of charity) out of the prison of Rouen, to assist me whiles yet I live. If you complain of my books, I will retract that which is false, I will show the cause why I wrote so. I will open my mind abundantly so far as the limits of truth will permit. M.D. Allen albeit I have grievously offended, that notwithstanding I commit the care of my soul unto you.  
I know not what the Pope, Cardinals, and others in authority are determined to do with me: if they think it best to take vengeance on me for the injuries which I have unjustly done unto them, the lords will be done: they know where to find me, let them put their designs in execution hardly: but for all that I hope better of their charity. Being brought into these distresses, I beseech you D. Allen to assist me with counsel and all other works of charity, and you shall thereby heap to yourself a treasure in heaven, and shall bind me to be yours forever. I am not obstinate. God grant I may be sawed after this life. I have written. Far you well, and pray for me a grievous sinner: for as long as I live, I will hope. M.D. Allen, render good for evil, and by so doing you shallbe Christ his disciple. For so Christ did, so he taught,  
By me, john Nichols Englisman, your lover.  
POst scriptum. The spirit doth fight against the flesh, and the flesh against the spirit: and for a time the spirit being over whelmed with the flood of sins, doth yield unto the flesh, but I hope that the spirit will get the victory, and weaken the force of the flesh. God be merciful unto me. Imprisonment is a means by which I may find the way to heaven. M. D. Allen help me with your advice whiles time is: partly, because you are a Christian man: partly also, because you are my country man. I read your books and am not weary of reading, I have gained great comfort & consolation by reading them. I will read still and will refuse no conference with any Roman Catholic. I have written, and now expect your favourable answer, as I hope, to my salvation. 18. Feb. 1583.  
By me most grievous sinner, john Nicols, unworthy to live.  
DOctor Alane, contra Papam, Cardinals & Episcopos quaecunque scripsi, scripsi ambitionis causa: & quae audiveram in Italia de moribus Papae, Cardinalium, Episcoporum aliorúmque inter agrestes & inopes homines, literis in Anglia mandavi: nullum librum aedidissem (Deus est mihi testis) nisi Praeses Castri Londinensis me ad scribendum provocasset. Partim tunc temporis grandipromissione delusus, partim appetens interituram gloriam, a me publicè scripta sunt ea, praesertim de moribus Papae, Cardinalium, Episcoporum, totiusque ecclesiastici ordinis quae fama acceperam à viris non fide dignis, libertate mihi eo tempore concessa paulo post resipui & me nequiter scripsisse Domino Lucae Kirbeo●am vita defuncto, cum in carceribus detentus fuerat, confessus sum.  
Multa scripsi, multa feci, quae scribere aut facere negavi prorsus, antequam Praeses Turris Londinensis saepe minatus sit, Gravissimum torquaris tormentum, quam acerbam poenam pati meafragilis caro abhorruit. Illius igitur inventionem atque voluntatem executus sum, quod imperabat scripsi, feci, sic locutus sum, non ex malitia, sed ex impulsu, non ex prava voluntate, sed ex satanica suggestione.  
Multa scripsi falsò, quae scripsisse poenituit me antequam ex Anglia tanquam profugus ob enormia peccata mea quae conscientiae meae magnam inquietem diu & noctu iniecerunt, discesseram, Nun quam in Anglia steti coram judice, aut alio quovis magistratu tamquam testis contra quemuis Catholicum Romanum, quando in judicium vocati sunt, ex proposito abfui Londino.  
Papa, Cardinals, Episcopi, & alij Catholici Romani in me multa contulerunt beneficia, quae ingratitudine recompensavi, sed causa ostenditur, metus gravissimi supplicij, magnifica promissa me à Deo avocaverunt. si vos viri dignissimi, in eodem periculo versaremini, nescio quid faceretis.  
Nihil aliud audire potui in carceribus quam has minas, Fac sic, aut satellites te ducent torqueri: maluissem si dixisset suspendi. Non bona res est, corpus isto cruciatu longius fieri per duos fere pedes quam natura concedit. Narratum est mihi modus torquendi, cum audiveram, timor & horror istiusmodi supplicij me omnino vicit in meaexaminatione. Quorum voluit ille Praeses aut sernus illius nomina scribi, scripsi. Georgius Peccam, aeques auratus in Catalogo fuit Papistarum, judex Southcotus, & alij multi mihi ignoti & ad nomen & ad personam (antequam ad castra Londini veneram) in meo Catologo, suggestu praedictorum locum occupaverunt inter caeteros Romanae religioni addictos.  
Si captus non fuissem cunctis Papistis indicassem interrogantibus me causam scribendi talia mendacia in mea examinatione. Ego fui scriptor, sed Deus scit, alios fuisse autores. Si mea fragilit as me non excusabit, appello ad misericordiam vestram qua munitos esse dicitis: ostendite tunc illam, & pro amore Dei liberate me, & non urgeatis me sicut caeteri, loqui & scribere contr a conscientiam meam: & postea cernetis sine impulsu, quod liberè fatebor veritatem.  
D. Alane graviter te offendi, sed tamen dico, quod recumbo in tuam clementiam. De religione nihil dico quod scriptura docet (nullum excipio librum neque veteris neque novi) firmiter credo: nihil aliud credam, facite mecum quod vultis, comburite, suspendite, interficite, decapitate, ego idem sum: si veritatem non habeo, Christus est veritas, ostendat mihi veritatem, & aper●at oculos meos.  
D. Alane, Odowenus Hoptonus Praeses Castri Londinensis minis jussit ut examinationem juxta voluntatem illius scriberem. Quando nomina Papistarum patefeci (quorum quam plurima nomina nunquam ante audiveram) eos fautores Papae, Reginae Scotorum, acerrimos inimicos Regiae Maiestatis, virorum à conciliís, & omnium illorum qui defensores sunt religionis quae publicè in Anglia docetur asserere non vererer. Et omnes illi de quibus mentio facta est, nobiles & generosi fuerunt. Hoc si à te factum erit Regina promovebit te, invenies me promptissim um fore ad te iwandum. Cuncti proceres te magno prosequuntur amore, & nihil indigebis. Mittam tecum servum Oxonium, ibi sustentaberis, centum Marcas singulis annis dabo operam ut adipiscaris & sine dubio pingue sacerdotium tibi dabitur. Si hoc non praestabis gravissima poena mulct aberis, consul tibi igitur Et hanc ob causam, partim metu ductus, partim adulatione victus, hoc in me quadravit adagium: Quid ipse aiebat, confirmavi: promissum illius juramento perstrictum fuit. Haec quae exaravi adeò vera sunt ut nihil verius.  
Videte homines, qua mecum Tragedia usus est ille Praeses. Quamprimum veneram in conspectum D. Odoweni Hopton, ductus cum satellite, confessus sum me illius religionis fuisse, & tamen hypocrisi maxima me uti voluit, paratus eram in die Dominico istius hebdomadae qua captus eram in ecclesiam venire mea sponte, & tamen jussit ut apparerem reluctari, & servus illius iussus fuit trahere me ad ecclesiam quasi invitus fuissem: ex his paucis colligite plura.  
De bulla affix a parietibus Rhemis, hoc non audeo consirmare, sed ita fama volavit inter alummos Papae in Collegio Anglicano Romae sito, utrum ista excommunicationis bulla contrae nostram ●eginam Elizabetham renovata fuit, & ex integro impressa Romae prorsus ignoro, sed ignoscite mihi quae tali modo temere & falso scripsi & feci.  
Quae literis mandantur, me libera sponte sine compulsione ulla, ut conscientiam meam liberam redderem in praesentia Gulielmi johnson & Georgij Robinson manned at a sunt in carcere Rothomagensi in die Sabbati. 19 Februarij. An. 1583.  
joannes Nicolaus.  
DOctor Allen what things soever I have written against the Pope, Cardinals and Bishops, I wrote them through ambition: and such things as I printed in England, touching the manners of the Pope, Cardinals & Bishops, I had heard them in Italy of peasants and poor men. I had never published any book (God is my witness) if the Lieutenant of the Tower of London had not provoked me to write: for I was partly deluded at that time with great promises, partly also pricked forward with desire of vain glory. Such things have been written by me pubickly, chiefly touching the manners of the Pope. Cardinals, Bishops, and of the whole Clergy, which I had by report of men of no credit. But as soon as I had obtained my liberty, incontinent I amended my former fault, and confessed to M. Luck Kirby now executed, but then a prisoner, that I had written very lewdly.  
I wrote many things, I did many things, the which I utterly denied either to write or to do, before that the Lieutenant of the Tower threatened me, and that often, to rack and torment me, which grievous punishments my frail flesh did abhor. And therefore I did but execute his will and invention. Whatsoever he commanded, that I wrote, that I did, so I spoke, not of malice, but by constraint, not of evil will, but of devilish suggestion I written many things falsely, and it repented me that ever I written them before I departed out of England as a runagate for my enormeous sins, which vexed and disquieted my conscience day and night exceedingly.  
I never appeared before any judge or other officer in England as a witness against any one Roman Catholic: in so much that when they were arraigned, I absented myself from London of purpose. The Pope, the Cardinals, the Bishops, and other Catholic Romans, have bestowed many benefits upon me, and I have requited them with ingratitude, but I have showed the cause: fear of grievous punishment and magnifical promises withdrew me clean from God. If you (worthy men) had been in the like danger, I know not what you would have done. I could hear nothing else whiles I was in prison, but these threats: Do so or else the Officers shall carry-thee to be racked: I had liefer he had said to be hanged. It is an evil thing to have my body by these tortures to be made two foot longer, than ever God made it. They recompted unto me the manner and order of racking, which when I heard, the fear and horror of this kind of punishment did quite overcome me in mine examination.  
I written down into my book the names of such as the Lieutenant or his servant would have me write. Sir George Peckam knight was in the roll of the Papists. judge Suthcot, and many other (whose names and persons were unknown to me before I came to the tower) occupied a room in my roll among the rest that were addicted to the Roman religion, and that by the suggestion of the forenamed. If I had not been apprehended, I would have answered all Papists that would have asked me for what cause I written so many lies in my examination: That I was the writer in deed, but (God knoweth) other men were the Authors.  
If my frailty will not excuse me, I appeal to your mercy: where with you say, you are fenced: show it then, and for the love of God set me at liberty, & afterwards you shall see, that I will confess the truth freely without all constraint. I have grievously offended you D. Allen, yet I say thus much, I do commit myself wholly to your clemeneie. I say nothing of my religion, whatsoever the scripture doth teach (I except no book of the old or new Testament) I do firmly believe, I believe no other thing. Do with me what you list, burn me, hung me, kill me, behead me: I am the same man, if I have not the truth, Christ is the truth, let him show me the truth and open mine eyes.  
D. Allen, Sir Owen Hopton the Lieutenant of the Tower commanded me with threats, to write mine examination according to his will & pleasure, & willed me (when I published the names of the Papists, many of whose names I never heard of before) not to be afraid to affirm them to be fautors of the Pope, of the Queen of Scots, to be mortal enemies to the Queen's Majesty, to her Counsellors, & to all those which were defenders of the religion which is now publicly taught in England. And they were all noble men or gentlemen, that were there mentioned.  
If thou wilt do this (quoth he) the Queen will promote thee, and thou shalt find me most ready to help the: all the nobility will love thee exceedingly, and thou shalt want nothing: I will send my man with thee to Oxford, and thou shalt be maintained there: I will find the means that thou shalt have one hundred Marks yearly: and without all doubt, thou shalt have a fat benefice. If thou wilt not do this, thou shalt be tormented and that grievously: therefore take good advice what to do. And for this cause, partly led with fear, & partly overcome with flattery, the old proverb was verified in me: whatsoever he did say, the same I did sooth: all his said promises were bound with an oath.  
These things that I have written are so true, as nothing can be more true. See (o men) how tragically the Lieutenant of the Tower dealt with me. Assoon as ever I came in Sir Owen Hopton sight, being brought by an officer, I confessed myself to be of his religion, yet for all that he would needs have me play the hypocrite I was ready to go to church on mine own accord the next sunday after I was apprehended, yet notwithstanding he commanded me to seem to resist, & his man was willed to draw me to the church, as though I went against my will: of these sew you may gather many things.  
Concerning the Bull which was fastened upon the walls at Rheims, I dare not affirm it, but there went such a report among the Pope's scholars in the English College at Rome: whether this Bull of excommunication against our Queen Elizabeth was renewed and printed again at Rome, I am utterly ignorant: but forgive me that have after such sort written and done, both rashly and falsely.  
Such things as I have written at this present, I have written them of mine own free will without any constraint to unburden my conscience, in the presence of William johnson and George Robinson, in the prison of Rouen, on saterday being the 19 of February in the year of our Lord 1583.  
john Nichols.  
MAKING SUIT FOR A WARRANT TO ATTACH THE SAID JOHN NICOLS, demand was made whether any thing could be laid to his charge saving matters of religion: it was answered yea: and thereupon these articles and accusations following were drawn out against him, upon which the prisoner being examined he answered to every one severally, as is here set down first in Latin, afterwards in English.  
1 ACcusamus joannem Nicolaum, primum quod famosos libello fecerit, & praelo mandaverit contra Principes & publicas person as atque collrgia, qui famosi libelli etiam in ditionibus suae Maiestatis Christianissimae in multorummanus venerunt & famam multorum leserunt.  
Respondeo ut sequitur. Ego joannes Nicolaus, protestans in religione, 20. Februarij anno Domini 1583. neque metu, neque favore cuiusquam hominis, aliquid à me respondebitur. Quantum ad hunc primum articulum, fateor me ture recteque accusatum esse.  
2 In his libris, turpissimorum criminum mendaciter & calumniose insimulat nominatim certos Cardinals, obiiciens eis stuprum & scelera pessima, ex mera contra sacrum ordinem malitia.  
Ad secundum sic respondeo. Fateor me sic scripsisse, sed fama atque relatione hominum pravorum, ut opinor.  
3 Sanctissimum Dominum nostrum Papam seditiosè & maledi●è in iisdem scriptis incusat iniustitiae furti, rapinae, & omnis iniquitatis, particulatim nominans quasdam rapinas quas eum fecisse fingit.  
Respondeo, me sic scripsisse, sed magis ambitionis & malitiae causa, quam veritatis, nifi ut acceperam illum fecisse aliquid quod à me literis mandatum sit à viris illius conatibus minimè faventibus, quod nunc non omnino à me approbatur.  
4 In suis libris praedictis iniquissimè, & (quod postea confessus est) falcissimè accusavit, proditionis & laesae Maiestatis homines sanctissimos, & innocentissimos, per quod ipsius & aliorum suorum complicum falcissimum testimonium, plurimi, id est 12 religiosissimi viri aut plures fuerunt crudelissima morte sublati. Eumque interrogari cupimus, an aliorum inductione vel sua sola malitia, eos falsò accusaverit, & qui eum induxerunt ad hoc.  
Ad quartum sic respondeo. Me semper negasse aliquod testimonium in ducturum contra quemcunque hominem qui ob religionem passus est: sed in libris meis insinuavi, quod multi in Collegio Anglicano Romae si●o, optaverunt mortem Reginae, & multorum aliorum ut scribitur isto libro: & in illo articulo addidi plus quam veritas concessit. Et quantum ad nomina illustrissimorum virorum, ut nomen Domini Leicestriae, ut nomen Domini Burleighi, Reginae conquaestoris, Domini Francisci Walzingham etc. quos viros neque accusatos, neque minatos ab aliquo in isto Collegio audivi, sed hoe ambitionis & lucri causa finxi.  
5 Accusavit mendaciter & malitiosè Anglorum Collegium (suae Maiestatis favore Rhemis residens) quod Bullam Pij V contra Reginam Angliae datam, Rhemis publicaverit, & valuis & postibus illius urbis affixerit, ex quo iniquissimo mendacio, & calumnia, illius collegij alumni, magnam posteà incurrerunt Reginae suae indignationem.  
Ad quintum articulum sic respondeo. Quod iuniores studentes retulerunt mihi quod Bulla anaihematis per Pium V facta contra Reginam nostram Elizabetham, renovata fuit per Gregorium Papam XIII. & retulerunt mihi quod illa Bullae Pij V publicata fuit ●hemis & valuis & postibus illius urbis affixa. Hoc levi illorum relatione scripsi: sed hac dear, non melius scivi, quam infans unius diei, quia Rhemis tunc temporis non fui.  
6 Nuper etiam in Galliis existens scripsit ante 10. dies, apertas literas ad quendam gravem virum, in quibus famam & honorem Collegij Anglorum multiplici mendacio, convitio, calumnia, & detractione gravissima, laesit: dicens praedictum Collegium docere & committere omnia mala, & quod viderit oculis suis continuo in Collegio fieri quae nimis sunt dictu turpia & horrenda, ut ita falcissima calumnia & patres societatis jesu, qui illud Collegium Romae regunt, & ipsorum discipulos collegij alumnos infamia notari.  
Quantum ad sextum, hoc respondeo. Istiusmodi literas scripsi, sed superbia, & animus cupiens in Anglia promoveri, ad scribendum me duxit. Et quantum ad Collegium Rhemense, hoc dico: quod plus ex malitia, quam ex veritate dixi. & sic alterum Collegium quod est Romae falsò à me accusatum est. Et de Doctore Alano, in conscientialoquor, nihil aliud scio aut audivi quam innocentiam, sua religione excepta.  
7 Praeterista, periurij crimen ipsum incurrisse, probabimus. non solum ex eo, quod post publicam, solemnem & voluntariam haereseon abiurationem Romae ante quadriennium factam, relapsus sit in abiuratas haereses: sed ex eo quod interposito tureiurando promiserit (cum Collegij Romani alumnus esset) se suscepturum sacros ordines, & in Angliam profecturu ad propagandum fidem Catholicam, quandocunque à superioribus id esset sibi mandatum. Quod promissum jure iurando confirmatum, iam ipse eum ing enti scandalo irritum fecit.  
Ad septimum articulum respondeo. Illum articulum esse verum, & incurri periurium, quia Romae vixi ut hypocrita, nunquam existens in religione Cathelicae Romana, praesertim cord.  
8 Porro, obiicimus illi, quod Pontificem dolo male fraudaverit, quando sub pretextu adversae valetudinis, & quod aërem Romanum ferre non potuerit, petiit à sua Sanctitate veniam eundi ad Collegium Rhemense, ut ibi studia prosequeretur, & sacerdotium susciperet, in eum finem postulans & accipiens à sua Sanctitate 50. aureos, cum ille accepta per fraudem hac pecunia recte profectus est in Angliam.  
Ad octawm articulum respondeo, me defraudasse Papam 25. aureor 'em, quos mihi dedit in via viatici ut Rhemos pervenirem, sed Rhemos non veni, recta in Angliam profectus sum.  
Ob omnes praedictos articulos sic à me joanne Nicolao concessos dolor magnus me tenet, & sub pedibus cuiusque quem sic malitiosè & graviter offendi, me ipsum prosterno & subiicio. Deus scit, animo evadendi fortunatus promotionibus, quam desiderio veritatem loquendi ductus. Deus sit mihi misericors, & propitius, & ignoscat mihi pariter cum illis quos sic temere & impieo ffendi. Peto ut omnes illi qui per me offensi sunt, pro amore Christi, tantae iniuriae immerito illis illatae, obliviscantur. partim hanc tetigi culpam Satanae suggestu, & partim quod multilaudaverunt ea quae sic impudenter scripseram.  
Per me joannem Nicolaum Anglum.  
1 We do accuse john Nicols, first, for that he made infamous libels, and set them down in print, against Princes, publicks persons, and Colleges: which infamous libels came to the hands of many in his most Christian Majesties Dominions, and have blemished the good name of many a man.  
I john Nicols Protestant, the xx. of February An. Domini 1583. do answer as followeth: That I mean to do nothing for fear nor favour as touching the first article, I confess that it is a truth that I am accused of.  
2 In these books he doth accuse falsely and slanderously many Cardinals by name, of most filthy crimes, objecting unto them whoredonne, and most wicked acts, and that of mere malice against the sacred function.  
As touching the second, I confess that I wrote so, but upon the report of lewd persons.  
3 In the same writings, he doth accuse seditiously and reproachfully the Pope's holiness of injustice, theste, roberye, and all iniquity, naming certain robberies particularly, which he hath feigned him to commit.  
To the third article I agree, that I have written so, but of ambition and malice: but even as I have received (by report that the Pope did somewhat as is written of him by me) of men that savoured not his proceed: which things afterwards upon better advisement, I did not, nor do allow.  
4 In his foresaid books he hath accused most holy and innocent men, most unjustly and (as himself confessed afterwards) most falsely, of treason and conspiracy against their prince's person: so that through his, and his companions false witness: many, that is to say, xii. most religious men or more, were put to most cruel death. And we desire you to inquire of him, whether he falsely accused them of his own malice, or induced thereunto by others, and what they were that thereunto induced him?  
To the fourth thus I answer: that I always denied to bring forth any evidence against any one person that suffered in England for religion: but I insinuated in my book that divers in the College at Rome, wished the death of the Queen and divers others as is specified in that book. and in that article I added more than truth is. And as concerning the names of honourable personages, as my Lord of Leycester, my Lord Burleigh, Sir francis Walzingham etc. which men I never heard accused or threatened, by any of the College, but were for ambition and preferment sake forged.  
5 He hath falsely and maliciously accused the English College (now by his majesties favour resident in Rheims) that they did publish in Rheims the Bull that Pius V set forth against the Queen of England: and that they did fasten it upon the gates and walls of that city: by occasion of which wicked lie & slander, the students of that College, did incur the high indignation of their Queen.  
As touching the fifth article, this I say: that by light report of the younger students, I reported in my book that the Bull of Pius V was renewed by the Pope Gregory the thirteenth, & was fixed upon the posts at Rheims, which thing I knew aswell as the infant of one days age.  
6 And now of late being here in France, he written not ten days since, open letters to a certain grave man: in which letters he did with many a lie, reproach, slander, and grievous detraction, impair the good fame and honour of the English College: saying that the foresaid College doth teach and commit all evils, and that he hath seen with his eyes that to be done continually in that college, which are horrible things, & to filthy to be spoken, so that by this most false slander, he doth defame, both the fathers of the society of jesus, which govern that College at Rome, as also their scholars the students of that college.  
As touching the sixth article, this I answer, that I wrote such a letter, but of pride, & a mind to be preferred in England. And as touching the College of Rheims, this I say, that I spoke more of malice then of truth: and so in likewise the College of Rome was falsely accused by me. And as concerning M. Doctor Allen, I say in conscience, that I know or have heard by the man nothing else but innocency, his religion excepted.  
7 Besides these we will prove him to be a perjured person, not only for that he is in relapse, & fallen again into those heresies, which he abjured publicly, solemnly, & voluntarily at Rome 4. years since: but for that he promised upon his oath (when he was a student in the English College at Rome) that he would take holy orders, and go into England, and there to teach the Catholic faith whensoever he should be sent by his superiors. which promise (confirmed with an oath) he hath broken, not without great scandal.  
The seventh article is true: and I have incurred perjury, for that at Rome I lived as an hypocrite, being never in heart of the Roman religion.  
8 Moreover we object to him, that he abused the Pope with craft and deceit, when under pretence of sickness, and that he could not away with the air of Rome, he desired leave of his holiness to come to the College at Rheims, there to follow his study, and to be made priest, and to that end requesting and receiving of his holiness 50. crowns of gold, but assoon as he had gotten the money thus fraudently, he went strait into England.  
As concerning the eight article it is granted, I defrauded the Pope of 25. crowns given unto me in way of Viaticum to b'ing me to Rheims.  
For all these articles being thus granted by me john Nicols, I am right sorry, and submit me self under the feet of any such as I have maliciously and grievously offended. God knoweth I spoke these things with a desire to be promoted, rather than with a mind to utter the truth. God be merciful unto me and pardon me, and all those whom I have thus offended wilfully I cry mercy: and beseech them for Christ his sake to forget such injuries so impudently committed against them, partly by Satan's prompting, partly by the countenance of others in commending such stuf.  
By me john Nicols Englishman.  
M. Stubs gave me the matter of my book in the Tower, entitled: The recantion of john Nicols, etc. M. Wilkinson did write in the margin the notes: and also added to that which I written, and corrected the faults by me escaped.  
Moreover I told my Lord Treseurer about alhallowtide last passed Anno Domini 1582. these words that follow: If it may pleas your honour, I am right sorry that I have such books put forth, that contain more falsehood than truth. My lord answered, that the Papist found out that I lied.  
When I confessed to M. Kirkby in the tower that it repented me in writing such books as were contrary to the truth, M. Lucas Kirkby reported these my words to M. Reignolds of Oxford, who made report thereof to Sir francis Walzingham who being certified of this thing written or sent to M. Lieutenant of the Tower of London, that I should be sent for, and examined face to face before M. Kirkby to know whether it was so or not as Sir Francis was certified. When I came to the Tower, M. Kirkby used these words to me when he saw me. Speke the truth (quoth he) and shame the Devil. So I will (quoth I) doubt not thereof: M. Kirkby was examined apart, and I answered truly, if I had been permitted by M. Lieutenant so to do. For when I said so, I told M. Kirkby that I written those books for ambition, say not so (quoth M. Lieutenant) write (quoth he to his Secretary) after this manner: That he was sorry that he wrote his books so rudely as he did.  
When M Reignolds in the presence of Doctor Humphrey told me that he would prove to my face before M. Doctor Humphrey (M. Kirkby being called before them) that I had uttered such words, as that I was sorry that my books were published conteinning more untruth than verity, and that I said I would forge no more against the Papists neither in print nor pulpit. Which thing when M. Lieutenant heard, he had him hold his peace. and talk no more thereof.  
By me john Nicols.   

THE SATISFACTION. OF LAURENCE CADDEY, TOUCHING his frailties, and fall from the Catholic Church, at his return into England.  
IF there be any Catholics in England or out of England, that heard of my speech or recantation at Paul's cross, which was in the year of our Lord 1581. These are to certify them that it was directly against my conscience, and that I was never of that Religion that then I pretended, as God shall save me at the general day of judgement.  
For I will show plainly and manifestly that of my inward defection from our Mother the Catholic Church there were never any effectual causes, whereby it may most clearly appear that inwardly I was never since my first reconciliation to the Catholic Church an heretic. For either I inwardly separated myself from the Catholic Church, because I thought some points of the Church's doctrine to be false, or for the evil life of the Catholics.  
For the first, although I never studied divinity, but as much as some Cathecumini do, and the younger scholars that are yet in the course of Philosophy, or other profane sciences, yet I am not (I thank God) so dull of wit, but I can judge somewhat of Religion and of the difference between the Catholics and the Protestants, by the sermons of learned men which I have here tofore frequented, by the conversation I had with learned Fathers, which daily did expound the harder points of Religion, and often did dissolve divers foolish and childish Sophisms of heretics.  
Whereby I know, and truly ever since my first conversion did know, that every point of the Catholic religion is conformable to the word of God, although the heretics do falsely say that they are grounded upon the bare traditions of men: and to me it is evident that there is no article of the Catholic faith now called in doubt, which may not be proved by divers places of the scriptures, or by most clear sequel invincebly deduced and gathered of the same.  
And where the adversaries say, that either the Catholics do recite places out of the scriptures, which are not authentical, or else if they do allege places out of the true scriptures that they expound them falsely according to their own fancies, I was never since my first reconcilement so simple or negligent of my salvation, as not to see, that to be an usual stolen evasion of all old heretics.  
For this I know, that Luther that proud Lucifers Primogenitus, or what other singular sectary soever, being but one man, although he had been most holy in the sight of men, as in deed he was most unholy and wicked both before God and man, ought not to judge scriptures to be authentical or not authentical by his own private, unconstant and variable spirit, and refuse the judgement of the Church and General Council which determineth such things by the spirit of truth, promised by Christ's express word, and so clearly testified in scriptures, to abide with the same to th'end of the world.  
And in truth, it was a note sure enough for me to confirm myself in my forefather's faith and to condemn in my conscience the contrary sect of the Protestants, that I heard by men of full credit (howsoever th'English sectaries writh and wrangled in the matter of late to save their honesties) that one heretic, as Luther, by his spirit denieth some books that our Caluinists accept to be God's word by the judgement of their spirit. and I saw it plainly by mine own late experience of them, that they receive and condemn, admit or repel, even as they think good for the vantage of the cause, and as may best serve for the defence of their devilish doctrine. Wherein truly (I say for the reverend respect and honotable dealing with the divine book of God's word) not withstanding the adversaries pretending all reverence towards the scriptures, and tedious vaunting, talking, and tossing of them, the Catholics yet do so far pass them in Religious keeping, preserving, interpreting, translating, alleging, & all other use of holy writ, as the true owner and occuper of any thing, passeth the thief and usurper. I believe it, and have had experience of it in both sides, and therefore I speak it.  
For the second, that is, th'exposition of scriptures, I knew it was the property of all heretics to abuse, wrist and wring them, to whatsoever themselves list, and particularly to the private sense of every sect master, each one for his own erroneous doctrine and the condemnation of his fellows. I have heard with mine own ears, and seen with mine own eyes: that the scriptures sound all for Luther and against the Sacramentaries in Germany: and in England and some other places, all the Bible is at Caluins and Bezas beck, and soundeth whatsoever they say, against not only the Catholics or Lutherans, but against their own book of common prayer, acts and injunctions published by authority: the Puritans there having reconced above an hundredth and sortie errors in th'English service against the scriptures, & which I noted in the time of my being in England especially in London and Cambridge, aswell the writers, Preachers, Readers and Disputers, as most other scholars and prentices be puritanes, condemning by God's word that same service & administration which themselves daily resort unto.  
For which who soever shall read the writings of M. Whittakers', or the disputes of Fulke, Charke, Walker, and such other Ministers lately had in the Tower, they shall find my words and observation true, and shall see many points of puritanism decided by them by colour of scriptures, against their own authorized service, & all those things set out by authority.  
I need not stand to tell you now the Lutherans expound this notorious text, Hoc est corpus meum, so far otherwise then the zwinglians and Caluinists, that they have proved these, by God's express word heretics: and these, them for the reciproke, plain carnal men and Idolaters: both th'one and th'other writhing the sacred words to their own erroneous and damnable sect against the proper nature and plain sense, which the letter, the circumstance, the conference of places, the ancient fathers, Counsels, and the whole Church expressly setteth down. With this I have marked that the Sectaries of our country and all other places, being singular, vainglorious, lovers of themselves, and cherisers of their own fantasies, seek for nothing but novelties, and in th'exposition of scriptures to find out that which never neither fool nor wiseman found out before them, and all this with a ridiculous boast of every man's several spirit, gift and knowledge, which to me and others that see their lives and learning, and partly know their intention, is a strange case.  
How soever it be, their exposition so new, so improbable, so inconstant, so various, so far differing from the commentaries of all the fathers, passing all these men in all grace and knowledge, from the general Counsels, that not by particular fancy of a few, but by uniform consent of the most learned in the world, have by God's word (truly through th'assistance of the holy Ghost understood) defined these things to our hands: this consideration I say of their ungodly behaviour towards the holy scriptures, the glorious Doctors, & the universal Church of all ages and nations, of which by my late being among them, I have informed myself better than ever I could have done by reading of books or here say, hath fortified my faith against them, I trust in God, during life. But because I profess not in this brief satisfaction to dispute of the matter, or arrogate to myself any profound knowledge in these things, I for this point say no more but this, that if I had been partly bend to heresy when I went into England, as I was not (I speak it as before God) the more I had been conversant with the Protestant's, yea with the learnedsts amongst them, the sooner should I have been reclaimed from that heresy.  
For in other things though I may boldly say they have the gifts of the mind as plentifully as any nation, yet in divinity & specially in these controversies, they are so bewitched, that through the common malady of heresy, which by God's just judgement of sin and forsaking th'obedience of his Church, is ever joined with pitiful darkness of understanding, especially in such as brag most of the light, that when they bring but Sophisms to prove their religion, they both think and boldly avouch, that they are demonstrations. But here they will exclaim after their manner and say they bring places of scripture, & will charge me that I call the scriptures Sophisms. No God forbidden, for that were blasphemy, but I call the false and childish exposition, or the place (either by false translation or exposition wrested) a Sophism, the which may soon be espied of him that hath any judgement or common sense, especially if God hath lightened his understanding by the doctrine of the Catholic Church.  
Besides, if I had favoured heresies, this would have revoked me, to see some of those that on this side the scas were both counted & know to be void of all good gifts and qualities of the mind, not capable of any science, yet at their return home, to be admitted to be public preachers, and their words, being nothing but known forgeries & blasphemous lies, to be counted ●s Oracles and conclusions deduced out of th'express word of the Lord, as they speak in our country.  
One saith very wisely of Aristotle, that he used hard and difficult terms in Philosophy to drive away from the reading of his books those that were simple and unlearned, lest saith he, Omnia harpiarum more immundo contactu conspurcarent: that is to say: lest they should diminish and abase the reverend majesty of philosophy by their foolish and doting expositions. How soever it is in that faculty of Philosophy, sure it is, that the written word of God is full of profound mysteries, & yet is confidently, boldly and malepertly expounded now in England, as well privately at every table and tavern, as in the pulpits and common assemblies of simple and unlearned artificers, so that the lay people, prentices especially and young scholars, assoon as they can bid Caesar good morrow in Greek, or read th'English Testament, yea the women dare presume to dispute with the Clergy of the chiefest points of Religion, and boldly condemn the chiefest clercks in the world.  
Is not this I pray you a great abasing of th'excellency of the word of God? surely if I had favoured heresies: this would have been a sufficient motive to have revoked me. I could bring many more strong reasons to this purpose, but because I am a young novice in learning, and because I think this which I have brought will suffice to prove that there was no cause of my inward defection in respect of my particular knowledge, I will here end this first point.  
For the second, that I had no cause to separate myself from the Catholic church for the evil life of the Catholics, and to come to be a Protestant for their holiness, I will show it manifestly, and yet no great proof will be looked for at my hands therein. First, suppose the Catholics lived very evil, & as ill as their adversaries (purposely to deceive the people) feign them to do, if I think the Religion to be good, their evil life should never cause me to for sake it, if a man should measure truth & faith by the elle of virtue and innocency in the professors & followers of any sort, in man's frailty & misery of this life, God should have no people nor part in this world all being subject to sin and danger in this mortal state. But surely if we should docide the matter by the difference of life, behaviour, and conversation of both sides, I were worse than an ass to determine for the Protestants against the Catholics, amongst whom the first Professors were Saints, and the chief leaders and teachers afterwards most holy, and all these followers though frail and sinful men, yet finding remedy by the medicinable Sacraments, penance and discipline of the Church, for their daily offences.  
Where contrary wise the very first authors of this Protestancy, Luther, Calvin, Beza and the like, or as themselves call them, the restorers & reformers of Religion, were not only vulgarly nought, but of notorious infamous wicked life: as their Ministers be in all countries, and their zealous followers not good in any place, specially in England, where they have notoriously betrayed their false faith, by their foul fruits. Yea and where it is known that their doctrine itself, hath só altered to the worse all kind of States: and that their pulpits are nothing else but a school of sin, licentiousness, lust and liberty, that all wisemen wonder at it, and good men lament the case.  
Who knoweth not that virtue, devotion, & godly life itself is bourthenous and hateful to the Protestants, so far surely that they seek as I have seen not only to abolish, deface; and destroy, the books now or of old written for defence and proof of the Catholic faith, which they may do upon some pretence of errors contained in the same, but they burn up all godly treatises and books of contemplation, meditation, and instruction of Christian life and manners, containing no dispute of religion at all, as long sith they used a devout treatise, of the life and Imitation of Christ: and now of late they openly burned a number of the books of prayer and meditation of prayer made by Lewes of Granado together with the new Testament. Assure yourselves that they cannot abide such books of all others, knowing that devout prayer only, penance and amendment of life, will easily bring men from their pretended Religion, in which no such devotions are found. Neither, if you mark well, shall you ever find that the learned of the Protestants writ or treat of any such argument, all their doings are in pugnis verborum, in strife, emulation, contention, contradiction, destruction. They stand upon quick dispatch, and attribute all to Christ his passion, without either much meditation of it, or conforming themselves unto it. Finally they have turned the grace of Christ into carnal lust and licence.  
To see these things which in England are so open and evident, not so much profound learning is requisite, as due consideration, and some experience of other places, which if our Gentlemen, students and others, either of the inns of Court or universities, or of what other place or calling soever might have: as divers by traveling over the seas to either of the Seminaries or other Catholic schools have happily proved, they should see what difference of life, manners, education, and behaviour there is betwixt the one and th'other.  
This one thing I dare be bold to say, for the Seminary of Rome, where I most lived in mine absence from my country which therefore I knew best, and which the wicked calumniators have most sought to slander, the youths and students all, there, be as virtuous as any be in Christendom. And let both Oxford and Cambrige, give me one such for holiness of life and conversation (so long as they be there under the Protestants regiment) as there be a number in the said Seminary, and I promise you I will say in S. Peter's in Rome, all that I said at Paul's cross in London.  
Not withstanding (as I said) all evil life maketh not nor proveth one to be an heretic, for I am an offendor as other men, and perhaps the chief of many sinners, but I have found remedy, mercy & salvation, in the Church, in which only the holy Passion of Christ the cause of all remission, is profitable, and out of the same, nothing but damnation though man's life seem never so just and holy. For this his blessed passions sake I trust he will neither now remember the sins of my youth nor this my exterior revolt from his holy Church, which I profess as before to have been of frailty against mine own conscience and knowledge. God that knoweth all things, knoweth that I did it not for any liking I had of the Protestants either life or religion, knowing both to be stark nought, only the Devil by false and subtle persuasions was the cause of my outward defection. First I had a servant desire to see my parents and friends, and because I was afraid, they neither durst nor would receive me for sear of the statutes. I thought it good to play the hypocrite (if that may be called hypocrisy, to put on the habit and resemblance of wickedness) with the Bishop of London, that is, to feign myself to be an heretic, that thereby I might procure his licence, and so go to my friends both without their danger & mine own. The Bishop being a wily Fox strait ways commanded me to signify so much in public audience, and then he would grant me my request, than began the tragedy of my woe & misery.  
I began to excuse myself of fearfulness, & to weep before him that taught the Bishop's sons, and befote john Dias the Bishop's chaplain. Then I thought with myself, that if I should withstand the Bishop, a thousand worldly inconveniences should have ensued thereof, because I had said before, I was as he was in religion, these and other such like causes of my miserable outward defection did the Devil put into my head: who although he had thought to have thrown me down for ever at that time, yet I hope to give him and all his the overthrow, and never here after while I live to yield to such like temptations, for the performance whereof, I beseech the blessed virgin Marie, and all the holy company of heaven, and all good Catholics to pray for me. I could name some witnesses of the great passions and in ward strife I had with myself upon the first consideration of my pretended reuoult, but that I dare not name them for putting the godly men in danger: this only I will ade therein, that all the world may see I never was theirs in heart sith my first reconcilement to the Catholic Church.  
First when I was in prison in the Gatehorrse, I went every day to the door of a Catholic which lay in the next room to the chamber I lay in, & weeping bitterly, showed him that I should do against my conscience, from which he marvelous charitably and comfortably dehorted me, with great reasons and encouragement to be constant in confession of my faith: but the Devil, his Ministers, and mine infirmity prevailed, and I did that which was required at my hands. After I had done that which ever since hath been a nail in my conscience, in divers places I was conversant with the Catholics, and never uttered or hurt any, nor would have done for all the good in the world, the persons and places I could name but for their endangering.  
When I was at Cambrige, I counseled divers to go over sea, and persuaded them so, that I had brought them over with me in deed, if it had not been for fear of their Tutors-Many youths there be (God be thanked for it) well bend to virtue and the Catholic Religion, I beseech God bring them thence. Besides, when my chamber fellows especially, one Sir Hutton, Doctor Hutton his nephew, would speak against F. Campion, I have defended him so far, that he called me often Papist, and defender of Traitors, and threatened he would complain of me to the Master and the Seniors. I have spoken the same, and how he was falsely accused, etc. in mine own country to one, being both well learned and very catholicly bend as we walked by the Sea's side.  
But some will object I kept company with Io●● Nichols, a fervent heretic: to which Objection I answer, confessing that I kept him company to much, for if I had followed him in all points, he would have brought both himself and me to everlasting destruction: for I am sure, that never woman brought out such a horrible and ougley monster in manners as he is. But if ye consider th'end wherefore I was conversant with him, I hope ye will not think me to be much blame worthy.  
First I went about to know his lying spirit and his detestable manners, which I am sure I know (although to mine own discredit) as well as any: but especially I went about to get him out of England, from being the cause of shedding of Innocent blood, the which I thank God I have obtained, & have procured his apprehension, not for hatred or hurt of his person, as God doth know, but for desire of saving his soul, and detections of his foul slanders against the Church of God and her children. I was never (I thank God, most humbly) of his malicious humour, if I had been, I might have vomited my poison against the Catholics, I might have gone to the privy counsel, & have enstauled myself as many do, I might have received good conditions of living being offered, I might have staid at Cambrige at the cost of my parents which are able to keep me in the schools of learning: many commodious ways for worldly preferment I might have followed, if I had inwardly liked of that foul heresy, neither had I any need to go into a strange country, where I knew, I should live poorly.  
To be short, whiles I was in England this last time, I was never quiet in conscience, because whatsoever I did, I did it against the same. Other reasons I could yield, but because I will be short, these shall suffice: one thing doth comfort me no little, that many have fallen as grossly as I have done, and afterwards have become most firm and constant. It remaineth only, that for this public sin and scandal, and all other offences, I crave pardon of God, of the holy Church, of Christ his Vicar here upon earth Gregory the XIII. of that name, head of the said holy Church, and all other that I gave scandal to thereby. And I request all good Catholics to take me as their brother in Christ jesus. And I beseech all good Christians for jesus Christ his sake to pray for me, that I never become an heretic, but that I may live and die in the Catholic and Apostolic Church, which is the Church of Rome, and that after this life I may enjoy the kingdom of heaven: to the which God bring us for jesus Christ his sake, to whom with the Father & the holy Ghost, be all honour, power, and glory, both now and for ever world without end.  
Laus Deo ac deiparae virgini Mariae. By me Laurence Caddey.   

THE COPY OF A LETTER written by the said Laurence Caddey, to his Patron and friend.  
I Think myself happy most worthy Patron that your Fatherly affection towards me is not decreased, but wonderfully and more than I could look for, augmented. I now see that first of all you have a great love to my soul, secondarily to your Country and to me your poor countryman, a great thing it is to bestow upon me my habit, but what greater than to give your word, and besides a testimonial most necessary in these perilous times, but you can do no other seeing that the qualities of the true Church be in you eminentissimo quodam modo, the which most abundantly doth bestow not only interna Charismata, upon those that penitently do run unto her for soccour: but also all exterior graces necessary for them, you therefore be no stepfather nor she no stepmother, but most loving and charitable nourishers both of the inward and outward man, of your penitent and contrite children. As for the declaration of my faith it was abruptly in three hours done by me, beside none at Paris either helped me or saw it as yet, therefore it must needs be childish. I pray you let it come to light both for the honour of the Church and my credit also, and for the discharging of my conscience, beside I made a solemn oath, that there is nothing but that it is true, every good Christian will think so, and I would you could learn his name that was in prison near me in the Gatehowse, & ask him, etc. as for the resolution of entering into religion, I have chosen, meaning thereby to work (by God's grace) my salvation: I do it not for need, for first I might & may be (but I will not) a Carthusian, although I never offered myself. besides going with a good Religious Father to Says in Normandy, there in an Abbey of Saint Martin, I was requested of most of the Brethren (as this Father can testify) to enter into their order, but I neither offered myself there or to any other order but this: Nor mind to be of any but this of the Carmes, which I trust I have made choice of by God's suggestion, not condemning any other order, all doubtless being of God, neither yet enter I into religion for need or for desperation, for I know that if the number of my sins were more than the little sands of the sea, if I unfeignedly repent, by Contrition, Confession, and Satisfaction as much as I can, that God will be merciful unto me: to be short, I will neither in any calling despair or presume. for if in any thing, in this it is truly said, In medio consistit virtus. Briefly I will either attempt it with zeal, devotion, and full desire of working my salvation and the service of God, or else Manum de tabula, that is, I will leave of betime, and not take the habit and afterwards, Valedicere habitui & conventui.  
As for the rest in your letter, if I study not to put them in execution to th'uttermost of my power, surely my heart is more hardened then ever Pharaoh's heart was, seeing that one not much inferior to Moses, doth both by word of mouth and by writing speak unto me so lovingly & effectually. Thus leving of to trouble you, I request all your prayers for me, and as my bond duty is, I will whiles I live be your beads man. At Paris.  
Your daily Orator, Laurence Caddey.   

THE CONFESSION OF RICHARD BAINES PRIEST AND LATE STVdent of the College of Rheims, made after he was removed out of the common gail to his chamber.  
AS my misery & wickedness was great which I will now set down to the publishing of my ingratitude to God, the Church, and my superiors, so was God's justice, mercy and providence marvelous towards me to salvation as I verily hope. Of all which to the glory of Christ, and satisfaction of the holy Church and all her children whom I have offended or scandalised, & to mine own worthy confusion temporal, I intent to make this my public confession, that all that stand, may by my example beware of a fall, and such as be fallen may thereby make haste to arise again.  
The very ground of my fall and of all the wickedness either committed or intended, was my pride which drove me to a loathsomeness to live in order and obedience, to conceits of mine own worthiness and manifold discontentment of the schollarlike condition wherein I lived, to an immoderate desire of more ease, wealth, and (which I specially also respected) of more delicacy of diet and carnal delits than this place of banishment was like to yield unto me, though (woe unto me that could not see so far before) the student's state in the Seminary, where I was in very honest count and calling is in all points so good and happy, that most wise men wonder at Gods so merciful and plentiful provision for the competent maintenance of so many in such a blessed trade of life and education.  
Besides this, though I was not only a student in divinity, but also a priest (though many ways I showed and made myself most unworthy of that high degree) pretending in deed in the sight of my superiors the study of holy scriptures as duly required: yet in truth I most delighted in profane writers and the worst sort of them, such as either wrote against the truth or had least taste of religion, whereby the holy writers of my Christian profession & priesthood, began daily to wax more and more tedious and loathsome unto me, in so much that in the doing of such public exercises as by my course of study or my superiors appointment I often made, I had a delit rather to fill my mouth and the auditor's ears with dainty, delicate, nice and radiculous terms and phrases, then with wholesome sound and sacred doctrine.  
Whereby at length I had such a liking of myself, that through novelties of words joined with pretty proverbs, terms and mocking taunts, whereunto by natural inclination and by my said profane usage I was much given, I found means to insinuat myself to the familiarity of some of the younger sort that me thought might easily be carried into discontentment & to mislike of rule and discipline and of subjection to their masters and governors: for which purpose I used ordinarily some pretty scoffs against every of the elders of our house. Undermining by art also, but in pretence of great plainness and holy simplicity certain very honest men, whom I thought knew somewhat of my superiors secrecy, the knowledge whereof (our lord God forgive me) I purposed to abuse as occasion afterward should be given, to the annoyance and great hurt as well of the Catholic cause as of the Seminaries, our Precedent and other principal persons, to whom by the la of God, nature, and by singular benefits done to me I owe all duty.  
With this I began by little and little to the scandal & ruin of divers of the youth and other my fellows, if God had not preserved them by his singular grace as well by my example of licentious life, as by wicked words, to show my mislike of fasting and praying, calling for flesh pies or pasties in my chamber on fry days at night, and omitting the divine service prescribed to men of my calling, often jesting and skoffing thereat before some of my companions in whose secrecy & love toward me I had some affiance. And then proceeding farther and farther in wickedness I began to mock at the lesser points of religion, which is the high way to Heresy, Infidelity & Atheism. as to my great danger I have experience in mine own case, so lamentable. desiring all Christian people to take head by my example. Protesting to all the world, that it is not reason, nor scriptures, nor the spirit of God, which are so much pretended by protestants, that leadeth any man to that damnable sect, by which one country is perished, but it is voluptuousness, sensuality, pride, ambition singularity delight and love of man's self, that driveth down persons laden with sin to this heresy of the Protestants, and that the next door, yea the next steape of this stair is atheism and no belief at al. A few words will serve a wise man.  
Well when I had thus entangled myself, & for some days proved that such as I had uttered my evil heretical speeches unto kept all things close, I boldly adventured upon their familiarity and secrecy to utter divers horrible blasphemies in plain terms against the principal points of religion, specially to one person of mine own calling who afterwards (as I must needs confess to the shame of th'enemy) godly and truly for both our good and salvations uttered the whole matter unto our superior which was Gods great mercy to me, for otherwise I had doubtless perished for ever more.  
For a month space or there abouts I dealt with my said fellow boldly not only by arguments and often communication to draw him to heresy, but also uttered to him my intention to go into England, there to preach heresy: and to annoy the common cause of Christ's Church, and specially this Seminary, the Precedent and superiors thereof, as much as I could possibly: discoursing with him and declaring that there was no remedy, but the counsel must needs seek the dissolution of the Seminary, or else sustain their state to be ruined in time by it.  
Thereupon I uttered sundry means unto him, how first the precedent himself might be made away, and if that miss, how the whole company might easily be poisoned or otherwise dispersed further more offering my hand to gauge, that the precedent should not be a live that day two years that I spoke it, one of the years being now gone and yet he alive: as I desire God he may be many. This was often my devilish communication, and whether I should not have given this overture to the counsel when I came into England for dispatch of him and the said Seminary my dearest nurse, myself know not (to say he lest) how far the devil would have driven me, who now holy occupied my heart in hope of advancement in England by these practices. For which purpose I had also fraudulently discovered certain points of secrecy & set them down in writing with intent to give the note of the same to the counsel, wherein I rather detected my own malice then any other thing, for the matters were of no importance in deed.  
In brief this I must needs acknowledge that I would have done any of these impious injuries rather than have fallen from the preferment I hoped & gaped after so inordinately, our Lord of his infinite mercies for give me that detestable treason against him and his Church: and the abominable perjury dissimulation & fiction, when for a whole months space after I had discovered my mind to my fellow, yet I said Mass daily, sought for leave and viaticum of M. Precedent to go home to increase by preaching and all endeavours the Catholic cause, and took an oath upon the Evangelists that I believed all points of the Catholic faith, and had no other purpose of going into England but for the advancement of the same. And I desire good M. Precedent & the whole house even for the blessed death and wounds of our Saviour for whose sake they sustain all this contradiction of me and other sinners, to pardon and help me by their prayers to true repentance and remission.  
And that good Priest my dear loving fellow, whom I would have had partaker of my wicked and damnable reuoult I cry him mercy even upon my knees, and thank him (though to the carnal worldly man it might be counted an injury that he discovered all my counsel unto his superiors and mine. for else I had been with out doubt damned for ever more.  
But all this came of the sweet mercies and dispositions of our Lord God and Saviour who overtook and over reached me happily in the very course of my malice and damnable designments, and hath by his unspeakable wisdom, caused not only my imprisonment, and other my bodily afflictions which he procured for me at the very same time that I had thought to have been in my ruff and jollity amongst his enemies, but turned my very sins and wickedness to the good of his honour and my salvation: at the same time both delivering his true and innocent servants of the Seminary and others whom my malice might have annoyed, and me also, in most gracious & miraculous sort, his name be blessed therefore for ever more.  
And it is his goodness that hath delivered me from the accomplishment of my wicked desires as powrably and miraculously all most as he did Saul persecuting the Christians, but with much more mercy than him, for that he found grace because he did it of ignorance in incredulity: where I did all against my own skill and conscience: never doubting but the Catholic Roman religion was the only true, Christian, ancient and Apostolic faith, and worship of God: though I feigned myself for the achieving of my detestable designment to doubt thereof and to have some reasonable motives against the same, and sought by all means possible to have informed my conscience against that truth which otherwise I in heart believed.  
Now therefore for the poor amends that lieth in me to make unto God's Church. I protest before the blessed Trinity, and all the glorious company in heaven and by this public writing which I voluntarily make and subscribe with mine own hand: That I believe in all points the holy, Catholic, Apostolic & Roman Church, submitting myself to her and the chief governor thereof our Lord and Master Gregory the xiii. Christ's supreme Minister in earth: and do Detest, Accurse, Anathematize and Condemn from the bottom of my heart, all Heresies, Schisms and Sects, and specially the heresies of Luther, Calvin, and all others unto which I might seem by my outward wicked behaviour and dissimulation to have been inclined unto: Desiring God and our holy mother the Church, no otherwise to have mercy on me to salvation, than so long & so far as I keep, profess and maintain, to my power the said faith of our holy forefathers, taught & set forth by the See Apostolic.  
Given in my chamber at Rheims the xiii. of May 1583. in the presence of M. Thomas baily Priest, M. Humphrey Ely Doctor of the Laws. and M. Seth Foster Priest. I acknowledge this to be mine own act, Richard Baines Priest.   

THE SATISFACTION OF EDWARD OSBERNE PRIEST, TOUCHING his frailties, and fall from the Catholic Church, at his being in England.  
IT is almighty Gods great wisdom & mercy, that he hath beside his other just judgements either temporal or eternal upon sinners, joined also for most part some great affliction and torment of mind for a continual inward check and chastisement of their offences even in themselves, and in this life. which caused a great Clerk to say, Thou haste commanded good Lord, and so it is, that every unordinate appetite should be a punishment to itself.  
But no sin breadeth this internal vexation so much, as that which is committed against a man's own skill and conscience, specially the voluntary forsaking of that faith, truth, and religion which God by his spirit in the Holy Church, and sacred word, hath made him partaker of. I speak not of his case that impugneth of malice the known truth, as many arch-heretics have done, & wickedly do, for that is a sin against the holy Ghost, & such often carrieth about with them such hell-like torments of conscience and desperation, that they may be thought to begin their damnation even in this life▪ but I mean of others only, who by frailty of the flesh, fear of worldly distresses, doubt of temporal torments, and disgraces, or some other human infirmity, be often driven to yield in some points to the threats, persuasions, or allurements, either of worldly friends, or ghostly enemies: even these also, for that they have denied Christ before men, preferred the body before the soul, hazarded heaven and their salvation, for the brief, uncertain, and miserable state of this transitory world, carry about with them in their breast, far worse torments, than any are in the Tower, for the avoiding of which, many times men make that unhappy choice, we see them do.  
Of this misery (woe to me and my sins therefore) I have made to much experience: but I trust to my everlasting salvation, as my merciful Lord God hath now used the matter towards me. Who after I had denied him, forsaken him, foresworn him, wickedly subscribed to certain blasphemous articles, and made a private abrenunciation of the peerless power and sovereign authority of Christ's Lieutenant upon earth, a flat denial of the Catholic faith, a plain abjuration of my Priesthood, yea & by the subtle craft of the Churches deadly enemies, was induced, or rather driven, to accuse most traitorously and unjustly certain his holy, honourable, & renowned confessors, and to bear unhappy witness against them: after all this, yet looked upon me from heaven with those eyes of grace, by which he converted Paul, restored Peter, pardoned Marie Magdalen, & others not only his frail friends, but many his plain persecutors, and by skourging my conscience with contrnuall remorse, and dowleful consideration of my soul fall, and damnable condition, hath a leingth brought bitter tears out of my stony heart, and called me again out of that Sodom of our lost country: and put me into the holy society, and communion of his body mystical, which is his Church Catholic, th'only true mother of all the faithful, the house of God, the pillar and establishment of all truth. In which only is all comfort, all grace, all benediction, and out of which, as I now know by mine own experience, and by the certain view of other men's cases, with whom I have of late in England conversed, there is nothing but error, blindness, doubt, or plain desperation.  
His name be blessed for evermore, that hath so powrably and mercifully delivered me his poor unworthy servant out of these and like miseres, & from the snares of such, as do nothing but seek how by terror, or machiavellian practise and policy, to drive men not to be of their religion (for such as be the common dealers in these cases, God wot have none) but to seem to be of that sect which they would be counted of. Surely I can not for the honour of our country, and the dew respect I have to office, and authority (though to say truth, they be not of any high function that work us these woes commonly) discover their foul uncharitable, & unchristian abuse of my frailty, in procuring my fall from God, and revolt from the true Catholic Church. which other wise to the shame of that irreligious heresy, and mine own confusion in this world, that I might find more mercy for the next, I would willingly lay open to the Christian reader.  
This only which is the least of thousands of their sinful, and crafty collusions, I may not omit, to warn you, that they give out, as often as any man of fear, pusillanimity, or any other worldly respect, yieldeth to their desires, that it is Gods own hand, & miraculous work, proceeding of the invinceible force of their spirit, gospel, and doctrine, against which, no learning, nor other obstinacy of man may resist. So surely they behaved themselves in my case, when they knew it best themselves in their conscience to be otherwise, being the crafty procurers of my fall, and that they had not in my inward opinion or judgement (which was never I take God to witness altered) though in outward show overthrown me.  
Now my dearly beloved brethren and who soever else shall hap to read this my pitiful complaint of my late distresses and tragical acts, I do protest unto you before God, and all his saints, and holy Angels, that my yielding to their damnable desires came not of any motion of the holy Ghost, by any probabilite of argument, or authority either of holy scripture, doctor, or any other reasonable motive, or for that I had any doubt whether the Catholic Roman religion were the true, and only saving faith and worship of God or no, for though I be never so simple, yet being in common sense, and taking trial of both, in such places, as I have lived in, it is not possible that I, or any man should in deed, and heart, prefer the protestants pretenced religion, to the Catholic faith, but to tell the plain truth, and shame the Devil, and myself to, so far as I followed his perverse suggestions, all came of mine own concupiscence, evil desire, and delicaces, which warred against me in my members, as th'Apostle saith, and so did over rule in my spirit, captivated, and caused me to yield to flesh and blood, making me to fear to suffer any pains, or abandon my pleasures for my Lord and master's sake, who had suffered so much, shed so many tears, so great abundance of innocent and precious blood for me.  
The adversaries threated me with Phalaris bull (so to call their torments) or as in truth, themselves termed it unto me, Sir Owen Hoptons' school, with dungeons and death also, except I would admit an ungodly oath, to answer truly to their captious and cursed interrogatories, confess such things, as the fear and reverence of God prohibited me, accuse myself, & appeach the chosen servants of God.  
Our Lord God gave me many goodly motions at the very time of that combat, to resist their terrors, and temptations, as he did also his manifold graces, & good inspiration, to contemn their sweet promises of good benefices and other livings, if I would conform myself unto them: but (a lass) through my great sin & frailty, the adversaries for the time prevailed, and specially my carnal friends, who, by I cannot tell what secret sweet poison of fleshly love, and pretence of natural kindness, do more deeply wound and enchant their dearest friends, than other men can do their deadly enemies.  
These lo are the arguments, and not any colour of scriptures, any learning of the heretics, or any other probability in the world, that can move any man to be of their religion: the same reasons will as easily make one a Turk (I do speak it before God) as a protestant. For though those, that be from their childhod brought up in their Vniversites, or other their Schools, and Churches: without a special miraculous grace of God, can not lightly be of any other religion, because they can not ordinarily believe except they hear, or read some catholic true teachers or writers, whose writings therefore the protestants hide from them with all diligence: yet none that ever hath been a broad in the world, and seen th'other, or that hath the good luck to look to the faith of our forefathers in our country, or any other Christian country, can be in heart a Protestant.  
And would God all the youth of both universities, especially my dear Brethren (whom God hath blessed with wit, learning, and good nature) saw what love, sincerity, sweet and plain dealing, is used in the Seminary of Rheims (where I now by God his grace am) and how easily upon a few days conference and hearing, with out all Racks, Fears, Forces, Torments, worldly allurements, or presermentes, by the only force of truth, and evidence of holy scriptures, and such other plentiful proofs, as the Church of God, and all Catholic schools have, for all the articles in controversy, besides the great difference betwixt the life, order and manners, seen here in Churches and schools, and the wild behaviour of our masters and Scholars in England. Or at least, it were to be wished, that our fellow students in both the Seminaries, or other Catholics, might have the like freedom to come to those universities, as theirs do hither, and there to try, with out threats of imprisonment & death, or terrifying, by calling men traitors, rebels, and I can not tell what, to see then, whether their spirit or word (whereof they so childisly vaunt themselves) could convert any of this education in the holy Church, to their improbable sect.  
At the beginning I know, when their wares were fresh, and their novelties joined to the promises and doctrine of lust and licentiousness, they found some scholars, and may yet find some, to follow their concupiscences, but none truly (I think) either young, or old, that can be persuaded by their arguments.  
They make much a do, when they gain the exterior assent of infirm persons, which in deed, are (thanks be to God) very few in comparison of the great number of those, that gloriously and constantly contemn their terrors & persuasions, through whose forcible prayers, and merits, I verily think, God hath given me now at this time, and in manner all the rest of their feeble brethren, grace & mercy, that th'enemies there may have confusion by us, where they looked for glory, the weak that fell, or were scandalized by us, may rise and repent with us, and those that stand may be warned by our frailty, and by the admonition of the holy Apostle, to take head they fall not.  
For mine own part (God knoweth) since I knew what religion meant, I was never (and least of all, of late, when they caused me to subscribe to them) of their meaning. I subscribed (our Lord God forgive me) to that, which one William Harte parler-preacher to my uncle Sir Robert Lane devised, & which I neither knew of before, written myself, nor believed myself.  
The very truth is, one Richard Lewis a minister, Person of the Parish where I was bred up, & where I than abode, a famous preacher in deed, but (as I am able to justify) a most infamous liver, brought me to that unlucky bargain, as he was before the procurer of my first relenting, which he may remember, by this token, that his energumical spirit could not abide the sign of Christ's Passion, portrayed in a glass window, in my Father's Parlour, which was the Cross and wounds of our Redeemer, with this sentence written about the same, Pittey his passion, that caused our redemption, this goodly speech he scraped out: & let the rest alone which his divisishnes, no Christian (I suppose) will allow, nor I, though fallen before, could like in him, but once fell into hot dispute with him about the same, whose foolish defence (which was, for that Christ is omnipotent, and a glorious God) I can not now stand to report.  
Surely the very acquaintance with such men's actions, and words which they often let fall in familiar communication, among such as they deal with all secretly, would make a man abhor them: one example may be of Fox, the auctor of the volume of Cracks & many lies (I would say, Acts & monuments) to whom when I had of late in conference, alleged a place of S. Peter, 2. Pet. c. 1.11. for proof that our good works were cause of our justification, and salvation, the fellow answered flatly: such words I do not remember, but if S. Peter say, that we are justified or saved Per praesidia bonorum operum (for so he is want to interlace his English speeches, with latin words) I would say that he lied, because Jame sure that Paul hath the contrary. whereby, and by divers like things, I well perceive those good fellows measure all religion by their own mere fancy, caring in truth, neither for Peter, nor Paul, nor Christ, further than their can writh they words to their lust. I am sommething beholden to this man not withstanding, for that, at our very first acquaintance of all, he made me partaker of a certain secret, which he said he had not revealed to any man else, uz. That he was called by God himself to make his new latin book of justification. Again, at the same time very impertinently to our talk, he told me, that he had sent an angel to alderman Martin to change into single pennies, for to employ them in almees: verily I laughed in my sleeve to hear this vain hypocrite talk: thought I with myself, Hypocrita cupit videri justus. These wicked ministers of Satan were they, that by their craft, policies, & promises, procured my subversion, and subscription of the said articles, and other unjust actions.  
All which articles, which were seven, I now by this public testimony do revoke, and recant of mine own free will, as before in heart, so now openly before all the world, protesting, that I will by the grace of God, live, and die, in the communion, and fellowship of the Catholic and Apostolic Church of Rome, and during life will obey in all spiritual causes, our holy Father Gregory the XIII. and his successors in th'apostolic seat Christ's vicar's in earth, the revolt from whom, hath been the cause of all these errors, sects, and divisions, and that we can not live in rest and peace of conscience in our unhappy days, and country, as our ancestors in times past did, but be thus spoiled, & massacred, for no felony, trespass, or treason, but for holding that faith, which all our happy forefathers, and ourselves were baptized in, and out of which, I know there is no salvation in the next world, nor grace in this. Beseeching Christ our merciful Saviour, to pardon me that I denied him, and his truth, for fear of man and mortal pains.  
As I also humbly (for his sake) desire all Catholics, whom I have unjustly offended in this my fieblenes to forgive, and pray for me, that I never fall to the like tentation again: namely those glorious confessors, whom I love as mine own soul, and honour as the chosen vessels of God, who were injured by my undew dealing. For I confess, and acknowledge in my conscience, that I should have suffered any torments in the world, rather than have uttered any their godly religious acts, to their damage, whether it were true, or false: and that I should not, nor ought by God's word, have disclosed any such thing, though I had taken an oath to do it, and to answer to all interrogatories concerning the same: being assured that all such oaths, be unlawful, and ought not to be taken, nor be kept, if of frailty they chance to be taken. Because no man can bind himself, neither by oath, vow, or any other obligation to God or man, to accuse, or be wray any innocent to the persecutor: no such oaths (I say) bind, being one sin to take them, and an other, and that greater, to keep them.  
But the thing a lass is now past, and can not be amended in itself, but only may be forgiven, as I verily hope, it is both at God and man's hand, by this my sincere confessing, humble craving pardon, and poor public satisfaction, till the which was done, I could never find rest in my wounded conscience, nor durst approach to the holy Altar, to offer the deutiful gifts of my priesthood: made much unworthy of that high function, through my said grievous offence, and scandal. Which being now (as I hope) in our Lord's mercy, and their great charity, remitted, I shall daily with great comfort do, during life, these sovereign duties of religion for them, as also (as I am most bound in duty) for my dear Mother and all her Christian offpringe, my dearly beloved Brethren and Sisters according to the flesh, desiring God, to reliue their zeal with true understanding, humbly beseeching my loving Brother, & Sister, who bond themselves in a certain somme of money for my good behaviour (so they call the conformity to their English proceedings) not to impute my departure to any unnatural carelessness of the losses, & dangers that may fall unto them by forfeiting their band, by my retire over sea: for God knoweth, it is the special worldly thing, that grieveth me: but rather to account it a supply of my patrimony (which would have surmonted it much in value) & a case of such mere necessity, both of my soul and body, as no interest of temporal goods whatsoever, may countervail it: and of their singular brotherly and sisterly affection (if any extremity should be used towards them in the matter) as I trust verily their innocency well known to the Counsel, & their great earnestness, and diligence to gain me to that religion (which they of error and ill education think to be true) shall procure them all courtesy, & favour therein, not to account the loss of money, which one day, either in this, or the next world, may be redered by God, or man again, for the health & salvation of their own flesh & blood: or at least, if they think this not the way to salvation, yet for quieting of his conscience, against which what soever a man doth, must needs be sin, and damnable.  
Thus I end desiring them, and all Catholics, my loving brethren in Christ, to pray and thank God with me, for all his mercies, that he hath done to my soul, as it shall laud and bless his holy name for ever more. Given at Rheims this 19 of May, being the Ascension of our Lord JESUS, to whom be all thanks and eternal glory, for ever and ever. Amen. 1573.  
By me a poor sinner, your Brother in Christ, Edward Osberne Priest.   

THE SATISFACTION OF M. JAMES BOSGRAVE THE GODLY CONFESSOR of Christ, concerning his going to the Church of the Protestants at his first coming into England.  
To all Christians and all that profess the Catholic faith, to all such as are chained, Imprisoned, or otherwise afflicted for the faith and religion of jesus Christ, peace and salvation.  
BLessed be the God and Father of our Lord JESUS CHRIST, the father of mercies and God of all comfort, who comforteth us in all tribulation. I am marvelous heavy and sorrow full at the heart, for that I understand that there is a certain sinister opinion sprung & spread abroad every where of me, as though I had renied that faith & religion which had her beginning of our Lord jesus Christ, was received of the Apostles, and Doctors, & hath been perfected & sealed, not only with the blood and death of the worthy Martyrs, but principally with the blood and death of Christ our Lord.  
Would to God that I had either never been borne, or else that I had been buried immediately after my death. If I (borne of Catholic parents, nourished & brought up under Catholic schoolmasters, trained up in learning in those countries where the Catholic religion doth greatly prosper and flourish) now at the length after my return into my country to mine own and my parent's comfort: should departed from that Church which S. Paul calleth the pillar & ground of truth, should deny Christ our Lord, and break my faith plight in baptism, and whereas all men did expect, that I should have borne grapes, to bring forth weeds.  
My dear and well-beloved brethren, to whom I writ these few, whose glory and salvation I seek, and whom I bear in my bowels. I forsake my part of heaven, and wish never to see the good of God in the land of the living, and would that my name were blotted out of the book of life, if I ever either did or attempted, or as much as thought any such thing, let me also be accursed and a Maranatha, if I would either crucify Christ our Lord again, or make void and frustrate the blood that the holy Apostles, and worthy martyrs have shed: who all were slain for that religion & faith which Christ our Lord hath communicated & revealed unto us gratis: of the which (religion and faith) I myself am partaker and for the which I am ready to suffer death.  
O wretch that I am, & of all men the unhapiest, what hope of salvation could I have, how dared I lift up mine eyes to heaven, with what face might I call Christ our Lord, Father, if I should forsake his spouse, the Church our Mother? I know (most loving brethren) that there is no more salvation to be looked for out of the Church, in the which I believe myself to be with you: then there was out of the Arch of Noë, which bore the type & figure of the Catholic & Apostolic Church. Do not ye therefore give over light credit to every flying tale, for I know that the end shall prove all these rumours that have been spread of me, to be false and feigned.  
For I hope brethren (and this is my desire) that I shallbe bound with the same chain, and for the same faith, that you are, & I trust to be partaker both of your tribulations & your rewards. God forbidden that I should glory (to use the speech of the vessel of election, and of the Doctor of the Gentiles, with out all arrogancy and pride) saving in the Cross of our Lord jesus Christ. I beseech you therefore (as yet not being bound, but peradventure to be bound in our Lord) that you remain, and walk worthily in the vocation religion and faith to which you are called: and that you be ready to shed your blood for the same.  
You have heard, that I was become a Protestant, I call God and his Angels to witness (brethren) that this hath been mine election and that full often (if I lie, than I pray God, I never speak more) that I had rather be a Turk or a jew, than a Protestant, that is, to be enrouled among those that have renied the faith of Christ. There be many I know which have heard me (albeit with murmuring and indignation) utter these words. For it were better for me in deed, never to have known the way of truth, then after the knowledge thereof to start back from it. If therefore (my friends) the fame of my return into my country be come unto your ears, if peradventure these naughty reports of me be commonly talked of amongst you: if you do over expect any thing of me that pertaineth to the duty of a brother, friend or kinsman of yours, & that which the name of a Christian man doth require, which is borne, brought up, and by the space of many years as it were confirmed in the Catholic Church and faith, persuade yourselves for certain, that I will (by God's assistance) satisfy your expectation.  
You have heard peradventure, that I would go to the Church. God almighty (in whose sight I am, & speak, and who is the searcher of the heart and reins of men) doth know, that I never went to the Protestant's church with the mind to pray, or to allow and profess their sect, neither by constraint or free accord, to seem by any means to approve by consent and liking this religion, which they term, reform: but I went sometimes & that but seldoome, when I thought it good, only for to see their rites, and then manner of preaching and doing, and to make mine English tongue more prompt & ready. Nor do you not think, that, that which is lawful to some one for certain causes, is convenient to all men, for I would not counsel other men to go to the protestants church, yea I have dissuaded men from it above a thousand times: and have showed them, that it was in no case lawful: because, that he that loveth danger, shall fall into it: neither would I have gone to their conventicles for any thing, if I had know that I should have given occasion of scandal.  
You have heard (and do marvel at it) that I am at liberty, and therefore you suspect that I am returned to my vomit. dearly beloved, I am of all liars the vannest, if I do not envy you your chains, your prison, your banishment, your guard, your loss of goods, your tribulation for Christ: and persuade not yourselves I pray you, that I do rejoice in this my fortune and liberty, but rather that it is sorrowful & loath some unto me, that I am not worthy to suffer contumely for the name of jesus. Therefore I attribute my liberty to the clemency of God almighty, to the courtesy of the Q. majesties honourable and wise Counsellors, I impute it to mine own mishap, & to my great sins: but that which is differred is not altogether taken away. If I used doubtful words before the Q. majesties counsel, for the which they set me at liberty, I have interpreted them more plainly by my letters, which I have now sent to the Q. most honourable & sage Counsellors. But put the case I yielded unto them: why brethren, ought I to attribute more to myself, then to most blessed Peter, most holy Marcellinus, most stout Thomas of Canterbury, of the which, the two former were Popes, and all after the denial of Christ, obtained pardon, and shed their blood for the Catholic faith. Be you not therefore seduced, with the wicked example of one man, but stand stoutly & dwell in this church, in which we have been borne and bred: the which Christ our Lord hath built and brought forth upon the foundation of the Apostles and their Successors: whose ruins do begin now after a sort to be repaired and restored.  
But to draw to an end, I beseech you brethren by by the bowels of the mercy of jesus Christ, by that charity wherewith he so loved us that he vouchsafed to be hanged on a tree for us, by his cross, his wounds, by the nails and spear (which are the badges of our Saviour) that you, be not frighted nor moved with false reports, th'end will prove all: and persuade yourselves, that as I am partaker of one country with you, so am I partaker of one Church, one faith, one religion, one doctrine, with you. I thought good to write this letter, to witness thereby unto you, that I am of the same religion, in which I was borne again by baptism and for the which I am most ready to die with you. I desire you also to pray unto Christ jesus crucified for me, to give me grace to direct all my thoughts, words and works, to the glory of his most holy name, to mine own salvation and to the profit and commodity of my country. Let us also pray continually and with a common accord, that Christ our Lord would preserve the Queen's Majesty, and her sage Counsellors, and illuminate them with all truth, that all their beginnings & proceed tend to the glory of almighty God. Christ jesus embrace us all in the bowels of his mercies, confirm us and make us all in one agreement in the Church which he hath founded with his most precious death.  
Far ye well.   

AN ADMONITION TO THE READER.  
THere are no more of regard, as far as we yet hear, that have relented all this long & perilous time of practise and persecution, saving M. Aufild, and M. Gouwe, the former in England, through extreme fear of torments yielding only to go to their church once, and that with many qualifications: the other in France, upon other frailty, specially for desire to return home and enjoy the commodities temporal that God had given him in his country: who both straight upon their fall (being in regard of human frailty not great) wept bitterly, have done penance accordingly, written their letter to our Presidet in Rheims of th●●● readiness to do any satisfaction for the scandal and offence committed, and so be reconciled to God's Church again, and have done since that, and do, all they can possibly for th'advancement of the Catholic faith. Whose like public acknowledge of their offence should here have been set forth, but that the same could not be so speedily sent hither as the dispatch of these other was counted necessary.  
Only in all this (gentle reader) I desire the to mark for thy consolation, the mercies of God: how in this long combat with so forcible and powrable enemies according to the flesh, who want no means worldly, either to force by fear of death & torments, or to tempt by pleasure profit & preferments, or to entangle by art and policy, he hath given us his poor servants and soldiers, not only to fight, stand, hold out, & have assured hope of victory over the adversaries, but to have it with so small a loss, by the death of so few, with the fall or wounding of so few, so easily recovered again to far more advantage of the cause, as our Lord hath of his grace used the matter, then if they had never had experience of their own infirmity, and of the necessity of his holy aid, by whom only we are upholden in this spiritual fight for our faith, and defence of his dear Spouse our Mother the Church, which by no power of man or Devil can be overthrown.  
Far well gentle reader, and make thy profit to salvation, of these examples of our frailty, whereby thou seest God's strength to be perfected in our infirmity, and our weakness to be sustained by the force 〈◊〉 his grace, to him be all honour and glory. Amen▪ The first of june 1583.